,transcriber's ,notes ,inconsistent punctuation has been silently corrected4 ,obvious misspellings have been silently corrected1 and the following corrections made to the text4 ,other spelling and hyphenation variations have not been modified4 ,page #ab1 section #bc - the did - did the ,page #ee1 section #de - can comesout - can come out ,page #gc1 section #af - various by styled - variously styled ,page #gg1 section #i - and our is beyond - and is beyond our ,page #aaf1 section #bj - pollen of - pollen of flowers ,page #cci1 section #cg - objects our worldly - objects of our worldly ,page #ceg1 section #fj - and do not grove - and do not grovel ,angle brackets3 444 have been used by the transcriber to indicate light editing of the text to insert missing words4 ,on pages #hh-hi1 ,section #ec is numbered twice4 ,this has not been modified4 ,the spelling of ,sanskrit words are normalized to some extent1 including correct_/addition of accents where necessary4 ,note that the author uses 1 1 to indicate long vowels4 ,this notation has not been changed4 ,the ,sanskrit words in ,devanagari script in footnote #c are unclear in the original text4 ,they are rendered here as a best guess by the transcriber4 ,the ,,lpp edition 7#aiii7 which has been scanned for this ebook1 is of poor quality1 and in some cases text was missing4 ,where possible1 the missing_/unclear text has been supplied from another edition1 which has the same typographical basis 7both editions are photographical reprints of the same source1 or perhaps one is a copy of the other73 ,bharatiya ,publishing ,house1 ,delhi #aigh4 ,a third edition1 ,parimal ,publications1 ,delhi #aiih1 which is based on an ,,ocr scanning of the same typographical basis1 has also been consulted4 ,the term 8,gloss40 or 8,glossary0 probably refers to the extensive classical commentary to ,yoga ,vsishtha by ,ananda ,bodhendra ,saraswati4 7,only available in ,sanskrit74 ---------------------------------------- ---------------------------------- ,,the ,,yoga-,v,,sishtha ,,mah,r,m,,yana ,,of ,v,,lm,,ki in #d vols4 in #g pts4 7,bound in #d47 ,vol4 #b 7,in #b pts47 ,bound in one4 ,containing ,utpatti ,khanda1 ,sthiti ,prakarana and ,upasama ,khanda to ,chapter ,,liii4 ,translated from the original ,sanskrit ,by ,,vihari ,,lala ,,mitra ---------------------------------------- ---------------------------------- ,,contents ,,of ,,the ,,second ,,volume4 ,,utpatti ,,khanda4 ,,book ,,iii4 ,,page ,,chapter ,,li4 ,description of ,sindhu's ,dominions #a ,,chapter ,,lii4 ,state of ,man after ,death #d ,,chapter ,,liii4 ,representations of ,reminiscence #aj ,,chapter ,,liv4 ,reflections on ,death #ae ,,chapter ,,lv4 ,the ,states of ,life and ,death #bc ,,chapter ,,lvi4 ,state of the ,soul after ,death #ca ,,chapter ,,lvii4 ,phenomena of ,dreaming #cg ,,chapter ,,lviii4 ,revival of ,padma #dc ,,chapter ,,lix4 ,extinction of ,padma's ,life #dh ,,chapter ,,lx4 ,on ,duration and ,time and ,thoughts of the #ej ,mind ,,chapter ,,lxi4 ,on the ,nature of the ,world #ei ,,chapter ,,lxii4 ,interpretation of ,destiny #fd ,,chapter ,,lxiii4 ,immutability of the ,divine ,mind #fi ,,chapter ,,lxiv4 ,the ,germinating ,seed #ga ,,chapter ,,lxv4 ,nature of the ,living ,soul #gf ,,chapter ,,lxvi4 ,meditation of the ,subjective and #gh ,objective ,,chapter ,,lxvii4 ,lecture on ,truth #ha ,,chapter ,,lxviii4 ,description of a ,rkshas 7or female #id fiend7 ,,chapter ,,lxix4 ,story of ,vischik #ig ,,chapter ,,lxx4 ,conduct of ,visch1 or the ,adventures of #ajj the ,needle ,,chapter ,,lxxi4 ,remorse of ,sch #aaj ,,chapter ,,lxxii4 ,fervour of ,sch's ,devotion #aae ,,chapter ,,lxxiii4 ,nrada's ,relation of ,sch's ,devotion #aai ,,chapter ,,lxxiv4 ,consummation of ,sch's ,devotion #abg ,,chapter ,,lxxv4 ,sch's regaining her former frame #aca ,,chapter ,,lxxvi4 ,refraining from ,unlawful ,food #acd ,,chapter ,,lxxvii4 ,deliberation of ,karkat #acg ,,chapter ,,lxxviii4 ,conference of the ,rkshas #ada ,,chapter ,,lxxix4 ,interrogatories of the ,rkshas #adg ,,chapter ,,lxxx4 ,solution of the ,questions #aec ,,chapter ,,lxxxi4 ,congeries of ,spiritual ,doctrines #afb ,,chapter ,,lxxxii4 ,friendship of the ,rkshas #agf ,,chapter ,,lxxxiii4 ,worship of ,kandar ,alias ,mangala #ahb ,,chapter ,,lxxxiv4 ,development of the germ of the mind #ahe ,,chapter ,,lxxxv4 ,interview of ,brahm and the ,sun #aid ,,chapter ,,lxxxvi4 ,story of ,indu and his sons #bjj ,,chapter ,,lxxxvii4 ,analecta of the ,celestial ,spheres #bjg ,,chapter ,,lxxxviii4 ,indifference of ,brahm #bji ,,chapter ,,lxxxix4 ,story of ,indra and ,ahaly #bab ,,chapter ,,lxxxx4 ,love of the ,fictitious ,indra and ,ahaly #bah ,,chapter ,,lxxxxi4 ,incarnation of the ,living ,soul or ,jva #bbj ,,chapter ,,lxxxxii4 ,on the ,powers of ,mind #bbh ,,chapter ,,lxxxxiii4 ,a view of the ,genesis of the mind and #bcc ,body ,,chapter ,,lxxxxiv4 ,brahma the ,origin of ,all #bcg ,,chapter ,,lxxxxv4 ,identity of the ,actor and his ,action #bda ,,chapter ,,lxxxxvi4 ,inquiry into the ,nature of ,mind #bdf ,,chapter ,,lxxxxvii4 ,the ,magnitude of the ,sphere of the #beh ,intellect ,,chapter ,,lxxxxviii4 ,history of the ,human ,heart #bfc ,,chapter ,,lxxxxix4 ,history of the ,heart #bfh ,,chapter ,c4 ,healing of the ,heart #bgc ,,chapter ,,ci4 ,story of the ,boy and ,three ,princes #bgi ,,chapter ,,cii4 ,on the ,indivisibility and ,immortality of #bhf the ,soul ,,chapter ,,ciii4 ,on the ,nature of the ,mind #bib ,,chapter ,,civ4 ,story of a ,magic ,scene #bie ,,chapter ,,cv4 ,the ,breaking of the ,magic spell #cja ,,chapter ,,cvi4 ,the ,talisman of the ,king's ,marriage with #cjd a ,chandla ,maid ,,chapter ,,cvii4 ,description of a ,train of ,dangers #cab ,,chapter ,,cviii4 ,description of a ,drought and ,dearth #cah ,,chapter ,,cix4 ,migration of the ,chandlas #cbb ,,chapter ,,cx4 ,description of ,mind #cbf ,,chapter ,,cxi4 ,healing of the ,heart and ,mind #cce ,,chapter ,,cxii4 ,the ,restlessness of the ,mind and its #cda ,cure ,,chapter ,,cxiii4 ,description of ,ignorance and ,delusion #cdd 7,avidy7 ,,chapter ,,cxiv4 ,description of ,errors #cea ,,chapter ,,cxv4 ,causes of ,happiness and ,misery #cfj ,,chapter ,,cxvi4 ,birth and ,incarnation of ,adepts in ,yoga #cfd ,,chapter ,,cxvii4 ,different ,states of ,knowledge and #cfh ,ignorance ,,chapter ,,cxviii4 ,directions to the ,stages of ,knowledge #cgc ,,chapter ,,cxix4 ,illustration of the ,gold-ring #cgg ,,chapter ,,cxx4 ,lamentation of the ,chandla ,woman #chc ,,chapter ,,cxxi4 ,proof of the futility of ,mind #chg ,,chapter ,,cxxii4 ,ascertainment of the ,self or ,soul #cif ,,yoga ,v,,sishtha4 ,,book ,,iii4 ,,utpatti ,,khanda4 ,,chapter ,,li4 ,,description ,,of ,,sindhu',s ,,dominions4 ,vasishtha said3--,the loud cry that the king was killed in battle by the rival monarch1 struck the people with awe1 and filled the realm with dismay4 #b4 ,carts loaded with utensils and household articles1 were driving through the streets2 and women with their loud wailings1 were running away amidst the impassable paths of the city4 #c4 ,the weeping damsels that were flying for fear1 were ravished on the way by their captors2 and the inhabitants were in danger of being plundered of their properties by one another4 #d4 ,the joyous shouts of the soldiers in the enemy's camp1 resounded with the roarings of loose elephants and neighings of horses1 trampling down the men to death on their way4 #e4 ,the doors of the royal treasury were broken open by the brave brigands1 the valves flew off and the vaults re-echoed to the strokes4 ,the warders were overpowered by numbers1 and countless treasures were plundered and carried away4 #f4 ,bandits ripped off the bellies of the royal dames in the palace1 and the chandla free-booters hunted about the royal apartments4 #g4 ,the hungry rabble robbed the provisions from the royal stores2 and the soldiers were snatching the jewels of the weeping children trodden down under their feet4 #h4 ,young and beautiful maidens were dragged by their hair from the seraglio1 and the rich gems that fell from the hands of the robbers1 glistened all along the way4 #i4 ,the chiefs assembled with ardour with their troops of horses1 elephants and war-chariots1 and announced the installation of ,sindhu by his minister4 #aj4 ,chief engineers were employed in making the decorations of the city and its halls1 and the balconies were filled by the royal party attending at the inauguration4 #aa4 ,it was then that the coronation of ,sindhu's son1 took place amidst the loud acclamations of victory2 and titles and dignities1 were conferred upon the noblemen on the victor's side4 #ab4 ,the royal party were flying for life into the villages1 where they were pursued by the victorious soldiers2 and a general pillage spread in every town and village throughout the realm4 #ac4 ,gangs of robbers thronged about1 and blocked the passages for pillage and plunder2 and a thick mist darkened the light of the day for want of the magnanimous ,vidratha4 #ad4 ,the loud lamentations of the friends of the dead1 and the bitter cries of the dying1 mixed with the clamour raised by the driving cars1 elephants and horses1 thickened in the air as a solid body of sound 7pindagrhya74 #ae4 ,loud trumpets proclaimed the victory of ,sindhu in every city1 and announced his sole sovereignty all over the earth4 #af4 ,the high-shouldered ,sindhu entered the capital as a second ,manu 7,noah71 for re-peopling it after the all-devastating flood of war was over4 #ag4 ,then the tribute of the country poured into the city of ,sindhu from all sides2 and these loaded on horses and elephants1 resembled the rich cargoes borne by ships to the sea4 #ah4 ,the new king issued forthwith his circulars and royal edicts to all sides1 struck coins in his own name1 and placed his ministers as commissioners in all provinces4 #ai4 ,his iron-rod was felt in all districts and cities like the inexorable rod of ,yama1 and it overawed the living with fear of instant death4 #bj4 ,all insurrections and tumults in the realm1 soon subsided to rest under his reign2 as the flying dust of the earth and the falling leaves of trees1 fall to the ground upon subsidence of a tempest4 #ba4 ,the whole country on all sides was pacified to rest1 like the perturbed sea of milk after it had been churned by the ,mandara mountain4 #bb4 ,then there blew the gentle breeze of ,malaya1 unfurling the locks of the lotus-faced damsels of ,sindhu's realm1 and wafting the liquid fragrance of their bodies around1 and driving away the unwholesome air 7of the carnage74 ,,chapter ,,lii4 ,,state ,,of ,,man ,,after ,,death4 ,vasishtha said3--,in the meanwhile1 ,o ,rma6 ,ll seeing her husband lying insensible before her and about to breathe his last1 thus spoke to ,sarasvat3 #b4 ,behold1 ,o mother6 my husband is about to shuffle his mortal coil in this perilous war1 which has laid waste his whole kingdom4 #c4 ,sarasvat replied3--,this combat that you saw to be fought with such fury1 and lasting so long in the field1 was neither fought in thy kingdom nor in any part of this earth4 #d4 ,it occurred nowhere except in the vacant space of the shrine1 containing the dead body of the ,brhman2 and where it appeared as the phantom of a dream only 7in your imagination74 #e4 ,this land which appeared as the realm of thy living lord ,vidratha1 was situated with all its territories in the inner apartment of ,padma4 7,the incidents of ,vidratha's life1 being but a vision appearing to the departed spirit of ,padma74 #f4 ,again it was the sepulchral tomb of the ,brhman ,vasishtha1 situated in the hilly village of ,vindhy1 that exhibited these varying scenes of the mortal world within itself4 7i4e4 ,as a panorama shows many sights to the eye1 and one man playing many parts in the stage74 #g4 ,as the departed soul views the vision of the past world within its narrow tomb2 so is the appearance of all worldly accidents unreal in their nature4 ,gloss3--,the apparitions appearing before the souls of the dead lying in their tombs1 are as false as the appearances presenting themselves before the living souls in their tomb of this world4 ,the souls of the living and the dead are both alike in their nature1 and both susceptible of the like dreams and visions4 #h4 ,these objects that we see here as realities1 including these bodies of mine and thine and this ,ll's1 together with this earth and these waters1 are just the same as the phantoms rising in the tomb of the deceased ,brhman of the hilly region4 #i4 ,it is the soul which presents the images of things1 and nothing external which is wholly unreal can cast its reflexion on the soul4 ,therefore know thy soul as the true essence which is increate and immortal1 and the source of all its creations within itself4 ,note3--,the subjective is the cause of the objective and not this of that4 #aj4 ,the soul reflects on its inborn images without changing itself in any state1 and thus it was the nature of the ,brhman's soul1 that displayed these images in itself within the sphere of his tomb4 #aa4 ,but the illusion of the world with all its commotion1 was viewed in the vacant space of the souls of the ,brhman and ,padma1 and not displayed in the empty space of their tombs1 where there was no such erroneous reflexion of the world4 #ab4 ,there is no error or illusion anywhere1 except in the misconception of the observer2 therefore the removal of the fallacy from the mind of the viewer1 leads him to the perception of the light of truth4 #ac4 ,error consists in taking the unreal for the real1 and in thinking the viewer and the view or the subjective and objective as different from each other4 ,it is the removal of the distinction of the subjective and objective1 that leads us to the knowledge of unity 7the on or one or om74 #ad4 ,know the ,supreme soul to be free from the acts of production and destruction1 and it is his light that displays all things of which ,he is the source2 and learn the whole outer nature as having no existence nor change in itself4 #ae4 ,but the souls of other beings1 exhibit their own natures in themselves2 as those in the sepulchral vault of the ,brhman1 displayed the various dispositions to which they were accustomed4 7,thus the one unvaried soul appears as many1 according to its particular wont and tendency in different persons74 #af4 ,the soul has no notion of the outer world or any created thing in it2 its consciousness of itself as an increate vacuity1 comprehends its knowledge of the world in itself4 7i4e4 ,the subjective consciousness of the ,ego1 includes the knowledge of the objective world74 #ag4 ,the knowledge of the mountain chains of ,meru and others1 is included under the knowledge in the vacuity of the soul2 there is no substance or solidity in them as in a great city seen in a dream4 #ah4 ,the soul views hundreds of mountainous ranges and thousands of solid worlds1 drawn in the small compass of the mind1 as in its state of dreaming4 #ai4 ,multitudes of worlds1 are contained in a grain of the brain of the mind2 as the long leaves of the plantain tree1 are contained in one of its minute seeds4 #bj4 ,all the three worlds are contained in an atom as the intellect1 in the same manner as great cities are seen in a dream2 and all the particles of intellect within the mind1 have each the representation of a world in it4 #ba4 ,now this ,ll thy step-dame1 has already gone to the world which contains the sepulchre of ,padma1 before the spirit of ,vidratha could join the same4 #bb4 ,the moment when ,ll fell in a swoon in thy presence1 know her spirit to be immediately conveyed to him and placed by his side4 #bc4 ,ll asked3--,tell me1 ,o goddess6 how was this lady endowed here with my form before1 and how is she translated to and placed as my step-dame beside my deceased husband8 #bd4 ,tell me in short1 in what form she is now viewed by the people in ,padma's house1 and the manner in which they are talking to her at present4 #be4 ,the goddess replied3--,hear ,ll1 what ,i will relate to thee in brief in answer to thy question1 regarding the life and death of this ,ll as an image of thyself4 #bf4 ,it is thy husband ,padma1 that beholds these illusions of the world spread before him in the same sepulchre in the person of ,vidratha4 #bg4 ,he fought this battle as thou didst see in his reverie1 and this ,ll resembling thyself was likewise a delusion4 ,these his men and enemies were but illusions1 and his ultimate death1 was as illusory as a phantom of the imagination1 like all other things in this world4 #bh4 ,it was his self delusion1 that showed him this ,ll as his wife1 and it is the same deceit of a dream1 which deludes thee to believe thyself as his consort4 #bi4 ,as it is a mere dream that makes you both to think yourselves as his wives1 so he deems himself as your husband1 and so do ,i rely on my existence 7also in a like state of dream74 #cj4 ,the world with all its beauty1 is said to be the spectre of a vision2 wherefore knowing it a mere visionary scene1 we must refrain from relying any faith in this visible phantasmagoria4 #ca4 ,thus this ,ll1 yourself and this king ,vidratha1 are but phantoms of your fancy3 and so am ,i also1 unless ,i believe to exist in the self-existent spirit4 #cb4 ,the belief of the existence of this king and his people1 and of ourselves as united in this place1 proceeds from the fulness of that intellect1 which fills the whole plenitude4 #cc4 ,so this queen ,ll also situated in this place with her youthful beauty1 and smiling so charmingly with her blooming face1 is but an image of divine beauty4 #cd4 ,see how gentle and graceful are her manners1 and how very sweet is her speech2 her voice is as dulcet as the notes of the ,kokila1 and her motions as slow as those of a lovelorn maiden4 #ce4 ,behold her eyelids like the leaves of the blue lotus1 and her swollen breasts rounded as a pair of snow-balls2 her form is as bright as liquid gold1 and her lips as red as a brace of ripe ,vimba fruits4 #cf4 ,this is but a form of thee as thou didst desire to be to please thy husband1 and it is the very figure of thy ownself1 that thou now beholdest with wonder4 #cg4 ,after the death of thy husband1 his soul caught the same reflexion of thy image1 as thou didst desire to be hereafter2 and which thou now seest in the person of the young ,ll before thee4 #ch4 ,whenever the mind has a notion or sensation or fancy of some material object1 the abstract idea of its image is surely imprinted in the intellect4 #ci4 ,as the mind comes to perceive the unreality of material objects1 it thenceforth begins to entertain the ideas of their abstract entities within itself4 7,hence the abstract ideas of things are said to accompany the intellectual spirit after its separation from the body74 #dj4 ,it was the thought of his sure death1 and the erroneous conception of the transmigration of his soul in the body of ,vidratha1 that represented to ,padma thy desired form of the youthful ,ll1 which was the idol of his soul4 7,this passage confutes the doctrine of metempsychosis1 and maintains the verity of eternal ideas74 #da4 ,it was thus that thou wast seen by him and he was beheld by thee according to your desires2 and thus both of you though possest of the same unvaried soul which pervades all space1 are made to behold one another in your own ways 7agreeably to your desires74 #db4 ,as the spirit of ,brahma is all pervasive1 and manifests itself in various ways in all places2 it is beheld in different lights1 according to the varying fancies 7vikshepa sakti72 or tendencies 7vsan sakti7 of men1 like the ever-changeful scenes appearing to us in our visions and dreams4 #dc4 ,the omnipotent spirit displays its various powers in all places1 and these powers exert themselves everywhere1 according to the strong force and capability it has infused in them 7in their material or immaterial forms74 #dd4 ,when this pair remained in their state of death-like insensibility1 they beheld all these phantoms in their inner souls1 by virtue of their reminiscence and desires 7which are inherent in the soul74 #de4 ,that such and such person were their fathers and such their mothers before1 that they lived in such places1 had such properties of theirs1 and did such acts erewhile 7are reminiscences of the soul74 #df4 ,that they were joined together in marriage1 and the multitude which they saw in their minds1 appeared to them as realities for the time in their imagination 7as it was in a magic show74 #dg4 ,this is an instance that shows our sensible perceptions1 to be no better than our dreams2 and it was in this deluded state of ,ll's mind1 that ,i was worshipped and prayed by her3-- #dh4 ,in order to confer upon her the boon that she might not become a widow2 and it was by virtue of this blessing of mine1 that this girl had died before her husband's death 7to escape the curse of widowhood74 #di4 ,i am the progeny of ,brahm1 and the totality of that intelligence of which all beings participate3 it is for this reason that ,i was adored by her as the ,kula ,devi or tutelar divinity of all living beings4 #ej4 ,it was at last that her soul left her body1 and fled with her mind in the form of her vital breath1 through the orifice of her mouth4 #ea4 ,then after the insensibility attendant upon her death was over1 she understood in her intellect her living soul to be placed in the same empty space with the departed spirit of ,padma4 #eb4 ,her reminiscence pictured her in her youthful form1 and she beheld herself as in a dream1 to be situated in the same tomb4 ,she was as a blooming lotus with her beautiful countenance1 and her face was as bright as the orb of the moon2 her eyes were as large as those of an antelope1 and she was attended by her graceful blandishments for the gratification of her husband4 ,,chapter ,,liii4 ,,representations ,,of ,,reminiscence4 ,argument4 ,description of ,ll's passage in the air1 and her union with her husband's spirit4 ,relation of the depravity of those that are unacquainted with and unpractised in ,yoga4 ,vasishtha said3--,ll having obtained the blessing of the goddess1 proceeded with her fancied body to meet her royal spouse in heaven beyond the skies4 #b4 ,having assumed her spiritual form which was as light as air1 she fled merrily as a bird2 and was wafted aloft by the fond desire of joining with her beloved lord4 #c4 ,she met before her a damsel sent by the goddess of wisdom1 and as issuing out of the best model of her heart's desire4 #d4 ,the damsel said3--,i am the daughter of thy friend ,sarasvat1 and welcome thee1 ,o beauteous lady in this place4 ,i have been waiting here on thy way through the sky in expectation of thee4 #e4 ,ll said3--,lead me1 ,o lotus-eyed maid to the side of my husband1 as the visit of the good and great never goes for nothing4 #f4 ,vasishtha said3--,the damsel replied1 come let us go there2 and so saying1 she stood before her looking forward on her way4 #g4 ,then proceeding onward both together1 they came to the door-way of heaven1 which was as broad as the open palm of the hand1 and marked with lines as those in palmistry4 7874 #h4 ,they passed the region of the clouds1 and overstepped the tracks of the winds2 then passing beyond the orbit of the sun1 they reached the stations of the constellations4 #i4 ,thence they passed through the regions of air and water 7,indraloka71 to the abodes of the gods and saints 7,siddhas72 whence they went across the seats of ,brahm1 ,vishnu and ,siva to the great belt--of the universe4 #aj4 ,their spiritual bodies pierced through its orifice1 as the humidity of ice water passes out of the pores of a tight water-jar4 #aa4 ,the body of ,ll was of the form of her mind1 which was of the nature of its own bent and tenor1 and conceived these wanderings within itself 7i4e41 the peregrinations of ,ll were purely the workings of her own mind and inclination74 #ab4 ,having traversed the spheres of ,brahm1 ,vishnu and ,siva1 and crossed the limit of the mundane sphere1 and the environs of atmospheric water and air3-- #ac4 ,they found an empty space as spacious as the scope of the great intellect1 and impassable by the swift ,garuda 7the eagle of ,jupiter7 even in millions of ,kalpa ages4 7i4e4 ,the unlimited space of the mind and vacuity74 #ad4 ,there they beheld an infinity of shapeless and nameless worlds1 scattered about as the countless fruits in a great forest4 7,the ,nebulae of unformed worlds74 #ae4 ,they pierced through the ambit of one of these orbs before them1 and passed inside the same as a worm creeps in a fruit which it has perforated4 #af4 ,this brought them back by the same spheres of ,brahm1 ,indra and others1 to the orb of the globe below the starry frame4 #ag4 ,here they saw the same country1 the same city and the same tomb as before2 and after entering the same1 they sat themselves beside the corpse of ,padma covered under the heap of flowers4 #ah4 ,at this time ,ll lost the sight of the heavenly damsel1 who had been her companion erewhile1 and who had now disappeared from her sight like a phantom of her illusion4 #ai4 ,she then looked at the face of her husband1 lying there as a dead body in his bed2 and recognized him as such by her right discretion4 #bj4 ,this must be my husband1 said she1 ay my very husband1 who fell fighting with ,sindhu1 and has now attained this seat of the departed heroes1 where he rests in peace4 #ba4 ,i have by the grace of the goddess arrived here in person1 and reckon myself truly blest to find my husband also as such 7i4e41 resting here in his own figure74 #bb4 ,she then took up a beautiful chauri flapper in her hand1 and began to wave it over his body as the moon moves in the sky over the earth4 #bc4 ,the waking ,ll asked3--,tell me1 ,o goddess6 in what manner did the king and his servants and hand-maids accost this lady1 and what they thought her to be4 #bd4 ,the goddess replied3--,it was by our gift of wisdom to them1 that this lady1 that king and those servants1 found themselves to partake of the one and same intellectual soul1 in which they all subsisted4 #be4 ,every soul is a reflection of the divine intellect1 and is destined by his fixed decree to represent the individual souls to one another as refractions of the same1 or as shadows in a magic show 7bhojakdrishta74 #bf4 ,thus the king received his wife as his companion and queen1 and his servants as cognate with himself4 7i4e4 ,partaking of the same soul with his own74 #bg4 ,he beheld the unity of his soul with her's and their's1 and no distinction subsisting between any one of them4 ,he was astonished to find that there was nothing distinct in them from what he had in himself4 #bh4 ,the waking ,ll said3--,why did not that ,ll meet her husband in her own person1 according to her request and the boon that was granted to her8 #bi4 ,the goddess replied3--,it is not possible for unenlightened souls 7as that of the young ,ll71 to approach in person to holy spirits 7or their persons or places71 which are visible and accessible only to the meritorious1 and unapproachable by gross bodies as the sun light is inaccessible by a shadow4 #cj4 ,so it is the established law from the beginning of creation1 that intelligent souls can never join with dull beings and gross matter1 as truth can never be mixed up with falsehood4 #ca4 ,and so is that as long as a boy is prepossessed with his notion of a ghost1 it is in vain to convince him of the falsehood of goblins as mere chimeras of his imagination4 #cb4 ,and as long as the feverish heat of ignorance rages within the soul1 it is impossible for the coolness of the moon of intelligence to spread over it4 #cc4 ,so long also as one believes himself to be composed of a corporeal body1 and incapable to mount in the higher atmosphere1 it is no way possible to make him believe otherwise 7that he has an incorporeal nature in his soul and mind74 #cd4 ,but it is by virtue of one's knowledge and discrimination1 and by his own merit and divine blessing1 that he acquires a saintly form 7nature72 wherewith he ascends to the higher region1 as you have done with this body of yours4 #ce4 ,as dry leaves of trees are burnt in no time by the burning fire1 so this corporeal body is quickly lost by one's assumption of his spiritual frame4 #cf4 ,the effect of a blessing or curse1 on any one is no other than his obtaining the state he desired or feared to have4 7,hence the boon of ,ll has secured to her what she wished to get74 #cg4 ,as the false appearance of a snake in a rope1 is attended with no motion or action of the serpent in it2 so the unreal views of ,ll's husband and others1 were but the motionless imageries of her own imagination4 #ch4 ,whoever views the false apparitions of the dead as present before the vision of his mind1 he must know them as reflections of his past and constant remembrance of them4 #ci4 ,so our notions of all these worlds are mere products of our reminiscence1 and no creation of ,brahm or any other cause2 but simple productions of our desire 7which presents these figures to the imagination74 #dj4 ,so they who are ignorant of the knowable spirit of ,god1 have only the notions of the outer world in them2 as they view the distant orb of the moon within themselves 7in their minds74 ,,chapter ,,liv4 ,,reflections ,,on ,,death4 ,argument4 ,the lot of living beings and the cause of their death4 ,the duration of human life as determined by their acts and enjoyments1 and the merit of their conduct in life time4 ,the goddess continued3--,those therefore who know the knowable ,god1 and rely in virtue1 can go to the spiritual worlds and not others4 7,knowable means what ought to be and not what is or can be known74 #b4 ,all material bodies which are but false and erroneous conceptions of the mind1 can have no place in ,truth 7the true spirit72 as no shadow can have any room in sunshine4 7,so gross matter has no room in the subtile spirit74 #c4 ,ll being ignorant of the knowable 7,god71 and unacquainted with the highest virtue 7the practice of ,yoga71 could go no further than the city of her lord which she had at heart4 #d4 ,the waking ,ll said3--,let her be where she is 7,i inquire no more about her72 but will ask you of other things4 ,you see here my husband is about to die1 so tell me what must ,i do at present4 #e4 ,tell me the law of the being and not being of beings1 and what is that destiny which destines the living beings to death4 #f4 ,what is it that determined the natures of things and gave existence to the categories of objects8 ,what is it that has caused the warmth of the fire and sun1 and gave stability to the earth8 #g4 ,why is coldness confined to the frost and the like1 and what forms the essence of time and space2 what are the causes of the different states of things and their various changes1 and the causes of the solidity of some and tenuity of others8 #h4 ,what is that which causes the tallness of trees and men above the grass and brambles2 and why is it that many things dwindle and decay in the course and capability of growth8 #i4 ,the goddess said3--,at the universal dissolution of the world1 when all things are dissolved in the formless void2 there remains the only essence of ,brahma1 in the form of the infinite sky stretching beyond the limits of creation on all sides4 #aj4 ,it then reflects in its intellect in the form of a spark of fire1 as you are conscious of your aerial journey in a dream4 #aa4 ,this atomic spark then increased in its size in the divine spirit1 and having no substance of itself1 appeared what is commonly styled the ideal world4 #ab4 ,the spirit of ,god residing in it1 thought itself as ,brahm--the soul of the world1 who reigned over it in his form of the mind1 as if it was identic with the real world itself4 7,the world is a display of the ,divine ,mind74 #ac4 ,the primary laws that he has appointed to all things at their first creation1 the same continue invariably in force with them to the present time4 7i4e4 ,the primordial law or nature74 #ad4 ,the minds of all turn in the same way as it was willed by the divine mind1 and there is nothing which of itself can go beyond the law which the divine will has assigned to it4 #ae4 ,it is improper to say that all formal existences are nothing1 because they remain in their substance 7of the divine spirit71 after disappearance of their forms2 as the substance of gold remains the same after alteration of its shape and form4 #af4 ,the elementary bodies of fire and frost still continue in the same state1 as their elements were first formed in the ,divine mind in the beginning of creation4 #ag4 ,nothing therefore has the power to forsake its own nature1 as long as the divine intellect continues to direct his eternal laws and decrees which are appointed to all4 #ah4 ,it is impossible for any thing to alter its nature now from the eternal stamp1 which ,divine will has set upon all the substantial and ideal forms of creation4 #ai4 ,as the ,divine ,intellect knows no opposition in its way1 it never turns from the tenor of its own wonted intelligence which directs the destinies of all4 7,this is the real or subjective1 intellectual or nominal view of evolution of all things from the divine mind74 #bj4 ,but know in the first place the world to be no created thing4 ,all this that appears to exist1 is but a display of the notions in our consciousness1 like the appearances in our dreams4 #ba4 ,the unreal appears as real1 as the shadow seems to be the substance4 ,our notions of things are the properties of our nature4 7i4e4 ,they are natural to us1 as they are engrafted in it by the eternal mind74 #bb4 ,the manner in which the intellect exhibited itself1 in its different manifestations1 at the beginning1 the same continues in its course to this time1 and is known as the samvid-kachana or manifestations of consciousness1 which constitute the niyati--course or system of the universe4 #bc4 ,the sky is the manifestation of the intellectual idea of vacuity in the divine mind2 and the idea of duration in the intellect1 appeared in the form of the parts of time4 #bd4 ,the idea of liquidity evolved itself in the form of water in the divine mind2 in the same manner as one dreams of water and seas in his own mind4 7,so the air and earth are manifestations of the ideas of fluidity and solidity74 #be4 ,we are conscious of our dreams in some particular state of our intellect1 and it is the wonderfully cunning nature of the intellect1 that makes us think the unreal as real4 #bf4 ,the ideas of the reality of earth1 air1 fire and water are all false2 and the intellect perceives them within itself1 as its false dreams and desires and reveries4 #bg4 ,now hear me tell you about death1 for removing your doubts with regard to the future state2 that death is destined for our good1 in as much as it leads us to the enjoyment of the fruits of acts in this life4 #bh4 ,our lives are destined in the beginning to extend to one1 two1 three and four centuries in the different ,kali1 ,dwpara1 ,tret and ,satya ages of the world4 7,corresponding with the golden1 silver1 brazen and iron ages of the ancients74 #bi4 ,it is however by virtue of place and time1 of climate and food1 and our good or bad actions and habits1 that human life extends above or descends below these limits4 #cj4 ,falling short of one's duties lessens his life1 as his excelling in them lengthens its duration2 but the mediocrity of his conduct keeps it within its proper bound4 #ca4 ,boys die by acts causing infant diseases and untimely deaths2 so do the young and old die of acts that bring on juvenile and senile weakness1 sickness and ultimate death4 #cb4 ,he who goes on doing his duties as prescribed by law of the ,sstras1 becomes both prosperous and partaker of the long life allotted by the rule of the ,sstra4 #cc4 ,so likewise do men meet their last state and future reward1 according to the nature of their acts in life-time2 or else their old age is subjected to regret and remorse1 and all kinds of bodily and mental maladies and anxieties4 #cd4 ,ll said3--,tell me in short1 ,o moon-faced goddess6 something more with regard to death2 as to whether it is a pleasure or pain to die1 and what becomes of us after we are dead and gone from here4 7,death is said to be release from misery by some1 and the most grievous of all torments by others4 ,so ,pope3--,o1 the pain1 the bliss of dying74 #ce4 ,the goddess replied3--,dying men are of three kinds1 and have different ends upon their death4 ,these are those who are ignorant1 and such as are practiced in yoga1 and those that are reasonable and religious4 #cf4 ,those practicing the dhran yoga1 may go wherever they like after leaving their bodies1 and so the reasonable yogi is at liberty to range everywhere4 7,it consists in mental retention and bodily patience and endurance74 #cg4 ,he who has not practiced the dhran yoga1 nor applied himself to reasoning1 nor has certain hopes of the future1 is called the ignorant sot1 and meets with the pain and pangs of death4 #ch4 ,he whose mind is unsubdued1 and full of desires and temporal cares and anxieties1 becomes as distressed as a lotus torn from its stalk4 7i4e4 ,it is the subjection of inordinary passions1 and suppression of inordinate desires and cares1 which ensure our true felicity74 #ci4 ,the mind that is not guided by the precepts of the ,sstras1 nor purified by holiness2 but is addicted to the society of the wicked1 is subjected to the burning sensation of fire within itself at the moment of death4 #dj4 ,at the moment when the last gurgling of the throat chokes the breath1 the eye-sight is dimmed and the countenance fades away2 then the rational soul also becomes hazy in its intellect4 #da4 ,a deep darkness spreads over the dimming sight1 and the stars twinkle before it in day-light2 the firmament appears to be obscured by clouds1 and the sky presents its gloomy aspect on every side4 #db4 ,an acute pain seizes the whole frame1 and a fata ,morgana dances before the vision2 the earth is turned to air and the mid-air seems to be the moving place of the dying person4 #dc4 ,the sphere of heaven revolves before him1 and the tide of the sea seems to bear him away4 ,he is now lifted up in the air1 and now hurled down as in his state of dizziness or dream4 #dd4 ,now he thinks as falling in a dark pit1 and then as lying in the cavern of a hill2 he wants to tell aloud his torments1 but his speech fails him to give utterance to his thoughts4 #de4 ,he now finds himself as falling down from the sky1 and now as whirled in the air like a bundle of straws blown aloft in the air by a gust of wind4 ,he is now riding swiftly as in a car1 and now finds himself melting as snow4 #df4 ,he desires to acquaint his friends of the evils of life and this world2 but he is carried away from them as rapidly as by an air-engine1 7like a stone shot by a ballista or an aeronaut in a balloon74 #dg4 ,he whirls about as by a rotatory machine or turning wheel1 and is dragged along like a beast by its halter4 ,he wallows about as in an eddy1 or turns around as the machine of some engine4 #dh4 ,he is borne in the air as a straw1 and is carried about as a cloud by the winds4 ,he rises high like a vapour1 and then falls down like a heavy watery cloud pouring out in the sea4 #di4 ,he passes through the endless space and revolves in all its vortiginous vacuities1 to find as it were1 a place free from the vicissitudes to which the earth and ocean are subject4 7i4e4 ,a place of peace and rest74 #ej4 ,thus the rising and falling spirit roves without cessation1 and the soul breathing hard and sighing without intermission1 sets the whole body in sore pain and agony4 #ea4 ,by degrees the objects of his senses become as faint to his failing organs1 as the landscape fades to view at the setting of the sun4 7,the world recedes2 it disappears3 ,pope74 #eb4 ,he loses the remembrance of the past and present1 upon the failing of his memory at this moment2 as one is at a loss to know the sides of the compass after the evening twilight has passed away4 #ec4 ,in his fit of fainting1 his mind loses its power of thinking2 and he is lost in a state of ignorance1 at the loss of all his thoughts and sensibility4 7,so the lines3--,it absorbs me quite1 steals my senses1 shuts my sight4 ,pope74 #ed4 ,in the state of faintishness1 the vital breath ceases to circulate through the body2 and at the utter stoppage of its circulation1 there ensues a collapse murch'ha or swooning4 #ee4 ,when this state of apoplexy joined with delirium1 has reached its climax1 the body becomes as stiff as stone by the law of inertia1 ordained for living beings from the beginning4 #ef4 ,ll said3--,but tell me1 ,o goddess1 why do these pains and agonies1 this fainting and delirium1 and disease and insensibility1 overtake the body1 when it is possessed of all its eight organs entire8 #eg4 ,the goddess replied3--,it is the law appointed by the author of life from the first1 that such and such pains are to fall to the lot of living beings at such and such times4 7,man's primeval sin brought pain and disease and death into the world74 #eh4 ,the primeval sin springs of itself as a plant in the conscious heart of man1 and subjects him to his doomed miseries1 which have no other intelligible cause4 7,there is no other assignable cause of death and disease except the original guilt74 #ei4 ,when the disease and its pain overpower the body1 and prevent the lungs and arteries to expand and contract1 in order to inhale and exhale the air1 it loses its equipoise 7samna7 and becomes restless4 #fj4 ,when the inhaled air does not come out1 nor the exhaled breath re-enter the lungs1 all pulsation is at a stop2 and the organic sensations are lost in their remembrance only4 7,as in the memory of sleeping and dreaming men74 #fa4 ,when there is no ingress nor egress of the vital air1 the pulse sinks and becomes motionless1 and the body is said to become senseless1 and the life to be extinct4 #fb4 ,i shall also die away in my destined time1 but my consciousness of former knowledge will all be awake at the hour of death 7which proves the immortality of the soul74 #fc4 ,though ,i am dead and gone from here in this manner1 yet ,i must mind1 that the seed of my innate consciousness 7the soul71 is never destroyed with my life and body4 #fd4 ,consciousness is inward knowledge and imperishable in its nature2 therefore the nature of consciousness is free from birth and death4 7,the body is subject to birth and death1 but not the soul74 #fe4 ,this consciousness is as clear as a fresh fountain in some persons1 and as foul as tide water in others2 it is bright in its form of the pure intellect--chit in some1 and polluted with the passions of animal life1 in its nature of the sentient or living soul--chetana in many4 #ff4 ,as a blade of grass is composed of joints in the midst1 so is the even nature of the sentient or living soul2 which is combined with the two states of birth and death amidst it4 #fg4 ,the sentient soul is neither born nor dead at any time2 but witnesses these two states as the passing shadows and apparitions in a dream and vision4 #fh4 ,the soul is no other than the intellect1 which is never destroyed anywhere by any4 ,say1 what other thing is this soul1 which is called the ,purusha beside the intellect itself4 ,gloss4 ,it is not the body1 nor the vital breath1 nor perceptions nor mind2 it is not the understanding nor egoism1 nor the heart nor illusion1 all of which are inactive of themselves4 #fi4 ,say then whom and what you call to be dead today1 and whether the intellect is liable to disease or demise at any time and in any wise4 ,millions of living bodies are verily dying every day1 but the intellect ever remains imperishable4 #gj4 ,the intellect never dies at the death of any living being2 because all the living soul continues the same upon the demise of every body here4 #ga4 ,the living soul therefore1 is no more than the principle which is conscious of its various desires1 affections and passions4 ,it is not that principle to which the phases of life and death are attributed by men4 #gb4 ,so there is none that dies1 nor any one that is born at any time2 it is this living principle only that continually revolves in the deep eddy of its desires4 #gc4 ,considering the unreality of the visible phenomena1 there can be no desire for them in any body2 but the inward soul that is led by its egoism to believe them as true1 is subject to death at the dis-appearance of the phenomena4 #gd4 ,the recluse ascetic flying from the fears of the world as foreign to his soul2 and having none of its false desires rising in his breast1 becomes liberated in his life and assimilated with the true ,,one4 ,,chapter ,,lv4 ,,the ,,states ,,of ,,life ,,and ,,death4 ,ll said3--,tell me1 goddess6 for edification of my knowledge1 the manner in which a living being comes to die and to be re-born in another form4 #b4 ,the goddess replied3--,as the action of the heart ceases to act1 and the lungs blow and breathe no more1 the current of the vital airs is utterly stopped1 and the living being loses its sensibility4 #c4 ,but the intellectual soul which has no rise nor fall1 remains ever the same as it abides in all moving and unmoving bodies1 and in air1 water1 fire and vacuum4 ,gloss4 ,so saith the ,sruti3--,the soul is unlimited1 permanent and imperishable4 #d4 ,when the hindrance of breathing1 stops the pulsation1 and motion of the body1 it is said to be dead2 and is then called an inert corpse 7but not so the soul74 #e4 ,the body being a dead carcase1 and the breathing mixing with the air1 the soul is freed from the bonds of its desires1 and flies to and remains in the mode of the discrete and self-existent soul4 ,gloss4 ,the ,sruti says3--8,his elemental parts mix with the elements1 and his soul with the ,supreme40 ,the unconditioned--nirupadhika spirit1 joins with the ,holy spirit2 but not so the conditioned 7updhika7 soul of the unholy4 #f4 ,the soul having its desires and styled the animal spirit--,jva1 is otherwise than the tman--soul4 ,it remains in its sepulchral vault under the same atmosphere as the soul of ,padma1 which thou sawst hovering about his tomb4 ,gloss4 ,the desire binds down the spirit to its own sphere4 7,the ,ghost hovering about the charnel vault4 ,milton74 #g4 ,hence such departed spirits are called pretas or ghosts of the dead1 which have their desires and earthly propensities attached to them2 as the fragrance of the flower is concentrated in its pollen1 and thence diffused through the air4 #h4 ,as the animal souls are removed to other spheres1 after their departure from this visible world1 they view the very many scenes and sights2 that their desires present before them like visions in a dream4 #i4 ,the soul continues to remember all its past adventures1 even in its next state1 and finds itself in a new body1 soon after the insensibility of death is over4 ,gloss4 ,this is the linga or skshma deha--the spiritual or subtile body of spiritualism4 #aj4 ,what appears an empty vacuum to others1 seems as a dusky cloud to the departed soul1 enveloping the earth1 sky1 moon and all other orbs within its bosom 7the circumambient atmosphere74 #aa4 ,the departed spirits are classed in six orders1 as you shall now hear from me2 namely1 the great1 greater and greatest sinners1 and so likewise the three degrees of the virtuous4 #ab4 ,these are again subdivided into three kinds1 as some belonging to one state1 and others composed of two or three states2 7i4e4 of virtue and vice intermixed7 in the same individual soul4 #ac4 ,some of the most sinful souls1 lose the remembrance of their past states for the period of a whole year2 and remain quite insensible within themselves1 like blocks of wood or stone4 7,this is called the pretrasth continuing for a whole year after death74 7,it is allied to ,abraham's bosom or ,irack of ,mahomedans74 #ad4 ,rising after this time1 they are doomed to suffer the endless torments of hell2 which the hardness of their earthly mindedness has brought upon them4 7,this is the ,purgatory of ,christians74 #ae4 ,they then pass into hundreds of births1 leading from misery to misery1 or have a moment's respite from the pains in their short lived prosperity1 amidst their dreaming journey through life4 7,these transmigrations of the soul1 are the consequences of its evil propensities74 #af4 ,there are others1 that after their torpor of death is over1 come to suffer the unutterable torments of torpidity1 in the state of unmoving trees 7which are fixed to undergo all the inclemencies of weather74 #ag4 ,and others again that having undergone the torments of hell1 according to their inordinate desires in life1 are brought to be re-born on earth1 in a variety of births in different forms4 #ah4 ,those of lesser crimes1 are made to feel the inertness of stones for sometime1 after the insensibility attending upon their death4 7,this means either the insensibility of dead bodies1 or that of mineral substances47 #ai4 ,these being awakened to sensibility after some period1 either of duration long or short 7according to their desert72 are made to return on earth1 to feel the evils of brutish and beastly lives4 #bj4 ,but the souls of the least sinful1 come to assume soon after their death1 some perfect human form1 in order to enjoy the fruits of their desire and desert on earth4 #ba4 ,these desires appear before the soul as dreams1 and awaken its reminiscence of the past1 as present at that moment4 #bb4 ,again the best and most virtuous souls1 come soon after their death1 to find themselves in heavenly abodes1 by reason of their continued thoughts and speculations of them4 #bc4 ,some amongst them1 are brought to enjoy the rewards of their actions in other spheres1 from which they are sent back to the mortal world1 at the residences of the auspicious and best part of mankind4 #bd4 ,those of moderate virtues are blown away by the atmospheric air1 upon the tops of trees and medicinal plants1 where they rove about as the protozoa1 after the insensibility of death is over4 #be4 ,being nourished here by the juice of fruits1 they descend in the form of serum and enter into the hearts of men1 whence they fall into the uterus in the form of semen virilis1 which is the cause of the body and life of other living beings4 ,the gloss says3--,having enjoyed in the next world the good fruits of their virtuous deeds1 they are blown down on earth by the winds and rain4 ,here they enter in the form of sap and marrow in the vegetable productions of corn1 grain and fruits2 and these entering the body of animals in the form of food1 produce the semen1 which becomes the cause of the lives and bodies of all living beings4 #bf4 ,thus the dead1 figure to themselves some one of these states of living bodies1 according to their respective proclivity1 after they recover from the collapse attending upon their death4 #bg4 ,having thought themselves to be extinct at first1 they come to feel their resuscitation afterwards1 upon receiving the offering of the mess1 made to their departed spirits 7by their surviving heirs74 #bh4 ,then they fancy they see the messengers of death1 with nooses in their hands1 come to fetch them to the realm of ,yama2 where they depart with them1 7with their provision for one year offered in their ,srdh ceremony74 #bi4 ,there the righteous are carried in heavenly cars to the gardens of ,paradise1 which they gain by their meritorious acts in life4 #cj4 ,but the sinful soul1 meets with icebergs and pitfals1 tangled with thorns and iron pikes1 and bushes and brambles in its passage1 as the punishment of its sins4 #ca4 ,those of the middling class1 have a clear and paved passage1 with soft grassy path-ways shaded by cooling arbours1 and supplied with spring waters on both sides of them4 #cb4 ,on its arrival there1 the soul reflects within itself that3 8here am ,i1 and yonder is ,yama--the lord of the dead4 ,the other is the judge of our actions--,chitragupta1 and this is his judgment given on my behalf04 #cc4 ,in this manner the great world also1 appears to every one as in a dream2 and so the nature and manner of all things1 present themselves before every soul4 #cd4 ,but all these appearances are as void as air2 the soul alone is the sentient principle1 and the spacious space and time1 and the modes and motions of things1 though they appear as real1 are nothing in reality4 #ce4 ,here 7in ,yama's court71 the soul is pronounced to reap the reward of its acts1 whereby it ascends either to the blissful heaven above1 or descends to the painful hell below4 #cf4 ,after having enjoyed the bliss of heaven1 or suffered the torment of hell1 it is doomed to wander in this earth again1 to reap the reward of its acts in repeated transmigrations4 #cg4 ,the soul springs up as a paddy plant1 and brings forth the grains of intelligence2 and then being assembled by the senses1 it becomes an animal1 and lastly an intelligent being4 i4e4 ,the insensible vegetable1 entering into the animal body in the form of food1 is converted to a sensible but irrational soul2 but entering as food in the body of man1 it turns to a rational and human soul4 ,the one ,universal soul is thus diversified in different beings4 7,it is the plant and food that sustains and nourishes all souls4 ,gloss74 #ch4 ,the soul contains in itself the germs of all its senses1 which lie dormant in it for want of its bodily organs4 ,it is contained in the semen virilis of man1 which passing into the uterus1 produces the ftus in the womb of the female4 #ci4 ,the ftus then becomes either well-formed or deformed1 according to the good or evil deeds of the person in its past state2 and brings forth the infant of a goodly or ill shapen appearance4 #dj4 ,it then perceives the moonlike beauty of youthful bloom1 and its amorous disposition coming upon itself2 and feels afterwards the effects of hoary old age1 defacing its lotus-like face1 as the sleets of snow1 shatter and shrivel the lotus leaflets4 #da4 ,at last it undergoes the pains of disease and death1 and feels the same insensibility of ,euthanasia as before1 and finds again as in a dream its taking of a new form4 #db4 ,it again believes itself to be carried to the region of ,pluto1 and subjected to the former kinds of revolution2 and thus it continues to conceive its transmigration1 in endless births and various forms4 #dc4 ,thus the aerial spirit goes on thinking1 for ever in its own etherial sphere1 all its ceaseless metempsychosis1 until its final liberation from this changeful state4 #dd4 ,ll said3--,tell me kindly1 ,o good goddess6 for the enlightenment of my understanding1 how this misconception of its changeableness1 first came upon the soul in the beginning4 #de4 ,the goddess replied3--,it is the gross view of the abstract1 that causes us to assume the discrete spirit1 in the concrete forms of the earth and sky and rocks and trees 7all of which subsist in the spirit1 and are unsubstantial in themselves74 #df4 ,as the divine intellect manifests itself1 as the soul and model of all forms2 so we see these manifestations1 in the transcendental sphere of its pure intelligence4 #dg4 ,in the beginning1 ,god conceived himself as the lord of creation 7,brahm72 and then as it were in a dream1 he saw in himself1 all the forms as they continue to this time4 #dh4 ,these forms were manifested in the divine spirit1 at first as his will2 and then exhibited in the phenomenal world1 as reflexions of the same1 in all their present forms4 #di4 ,among these some are called living beings1 which have the motions of their bodies and limbs2 and live by means of the air which they breathe1 and which circulate in their bodies through the lungs and arteries4 #ej4 ,such also is the state of the vegetable creation from the first1 that they having their inward sensitiveness1 are notwithstanding devoid of outward motion1 and receive their sustenance by the roots2 wherefore they are called ,pdapas or pedobibers4 #ea4 ,the hollow sphere of the divine intellect1 beaming with intelligence1 sends forth its particles of percipience1 which form the consciousness of some beings1 and sensitiveness in others4 #eb4 ,but man uses his eyes to view the outer and the reflected world 7in disregard of his consciousness of the real72 although the eyes do not form his living soul1 nor did they exist at his creation and before his birth4 7,when his view was concentrated within himself as in his sleeping visions74 #ec4 ,it is according to one's estimation of himself1 that he has his proper and peculiar desires1 and the particular form of his body also4 ,such is the case of the elementary bodies likewise1 from their inward conception of their peculiar natures4 ,gloss3--,so the ideas of vacuity1 fluidity and solidity forming the bodies of air1 water and earth2 and the form of every thing agreeing with its inherent nature4 #ed4 ,thus all moving and unmoving things1 have their movable and immovable bodies1 according to their intrinsic disposition or idiosyncrasy as such and such4 #ee4 ,hence all self-moving beings have their movable bodies1 conforming with the conception of their natures as so and so2 and in this state of their belief1 they continue to this time1 with their same inborn or congenital bodies4 #ef4 ,the vegetable world still continues in the same state of fixedness1 from its sense of immobility2 and so the rocks and minerals continue in their inert state1 from the inborn sense of their inertness4 #eg4 ,there is no distinction whatever between inertness and intelligence1 nor any difference betwixt production1 continuance and extinction of things2 all which occur in one common essence of the supreme4 #eh4 ,the varying idiocrasy subsisting in vegetables and minerals1 makes them feel themselves as such1 and causes their various natures and forms1 as they have to this time4 #ei4 ,the inward constitution of all immovable objects1 makes them remain in their stationary states2 and so of all other substances1 according to their different names and natures4 #fj4 ,thus the inward crasis or quality of worms and insects1 makes them conceive themselves according to their different kinds1 and gives them their particular natures for ever4 #fa4 ,so the people under the north pole know nothing about those in the south1 except that they have the knowledge of themselves only 7as ever subject to the intense cold of the frigid zone74 #fb4 ,so also all kinds of moving and unmoving beings1 are prepossessed with their own notions of things1 and regard all others according to the peculiar nature of themselves4 7tm vat c474 #fc4 ,again as the inhabitants of caves1 know nothing of their outsiders2 and as the frogs of dirty pools are unacquainted with pure water of streams2 so is one sort of being ignorant of the nature of another4 #fd4 ,but the inane intellect1 residing in the form of the all pervasive mind1 and all sustaining air2 knows the natures of all things in all places4 #fe4 ,the vital air that enters all bodies through the pores of their bodies1 is the moving principle1 that gives life and motion to all living beings4 #ff4 ,verily the mind is situated in all things1 whether they are moving or immovable2 and so is the air1 which causes the motion in some1 and quiescence in others4 #fg4 ,thus are all things but rays of the conscious soul1 in this world of illusion1 and continue in the same state as they have been from the beginning4 #fh4 ,i have told you all about the nature of things in the world1 and how un-realities come to appear as real unto us4 #fi4 ,lo here this king ,vidratha is about to breathe his last1 and the garlands of flowers heaped on the corpse of thy husband ,padma1 are now being hung upon the breast of ,vidratha4 #gj4 ,ll said3--,tell me goddess6 by what way he entered the tomb of ,padma1 and how we may also go there to see what he has been doing in that place4 #ga4 ,the goddess said3--,man goes to all places by the way of his desires1 and thinks also he goes to the distant future1 in the spiritual form of pure intellect4 #gb4 ,we shall go by the same way 7aerial or spiritual71 as you will like to take2 because the bond of our friendship will make no difference in our choice and desires4 #gc4 ,vasishtha said3--,the princess ,ll being relieved of her pain1 by the recital of this agreeable narration2 and her intellectual sight being brightened1 by the blazing sun of spiritual light2 beheld the insensible and unmoving ,vidratha1 breathe out his last expiring breath4 ,,chapter ,,lvi4 ,,state ,,of ,,the ,,soul ,,after ,,death4 ,argument4 ,the desire of the king1 and his departure to the realm of death1 followed by ,ll and the goddess2 and their arrival to his former city4 ,vasishtha continued3--,in the meantime the eye-balls of the king became convoluted1 and his lips and cheeks grew pale and dry1 with his whole countenance2 and there remained only the slender breath of life in him4 #b4 ,his body became as lean as a dry leaf1 and his face turned as ghastly as the figure of death2 his throat gurgled as the hoarsest beetles1 and his lungs breathed with a bated breath4 #c4 ,his sight was darkened upon the insensibility of death1 and his hopes were buried in the pit of despair2 and the sensations of his external organs1 were hid within the cavity of his heart4 #d4 ,his figure was as senseless as a picture in painting1 and all his limbs were as motionless1 as those of a statue carved upon a block of marble4 #e4 ,what need is there of a lengthy description1 when it may be said in short2 that his life quitted his body1 as a bird flies off afar from a falling tree4 #f4 ,the two ladies with their divine eye-sight1 beheld his animal spirit1 flying upwards in the sky in its aerial form2 and his consciousness disappearing1 like the odour of a flower wafted by the wind4 #g4 ,his living soul being joined with its spiritual body1 began to fly higher and higher in the air2 as it was led by its inward desire or expectation of ascending to heaven4 #h4 ,the two ladies kept going after that conscious soul1 like a couple of female bees1 pursuing a particle of perfume borne afar in the air on the wings of the wind4 #i4 ,then in a moment after the fainting fit of death was over2 the conscious soul was roused from its insensibility1 like some fragrance expanding itself with the breeze4 #aj4 ,it saw the porters of death1 carrying away the souls of the dead1 that have resumed their grosser forms1 by means of the mess offerings of their kinsmen to their manes4 #aa4 ,after a long year's journey on the way1 it reached at the distant abode of ,yama1 with the hope of reaping the reward of its acts2 but found the gate fast beset by beasts of prey4 7,like the ,cerberus at the hellgate of ,pluto74 #ab4 ,yama1 on beholding the departed spirit of every body brought before him1 ordered to find out its foul acts all along its life time4 #ac4 ,on finding the prince's spirit spotless1 and ever inclined to virtuous acts and to have been nourished by the grace of the goddess of wisdom3-- #ad4 ,he ordered it to be released1 and re-entered into its former dead body1 which lay buried under the flowers in the tomb4 #ae4 ,it was then let to fly in the etherial path1 with the swiftness of a stone flung from a sling2 and was followed by the living ,ll and the goddess in the air4 #af4 ,the living soul of the king thus sailing through the sky1 did not observe the forms of the two ladies that followed it1 though they saw it all along its course4 7,because heavenly forms are invisible to mortal eyes and souls74 #ag4 ,they traversed through many worlds1 and soon passed the bounds of the extra-mundane systems2 till they arrived at the solar world1 whence they descended on this orb of the earth4 #ah4 ,the two self-willed forms 7of ,ll and the goddess71 in company with the living soul of the king2 arrived at the royal city of ,padma1 and entered the apartment of ,ll4 #ai4 ,they entered in a trice and of their own free will1 into the inside of the palace2 as the air passes in flowers1 and the sunbeams penetrate in the water1 and the odors mix with the air4 #bj4 ,rma asked3--,how was it ,sir1 that they entered into the abode adjoining to the tomb1 and how could they find out the way to it1 the one having been dead a long time1 and all three being but bodiless vacuity8 #ba4 ,vasishtha replied3--,the tomb of the dead body of the prince1 being impressed in his soul1 and the object of its desire1 led his spirit insensibly to it1 as if it were by its inborn instinct4 #bb4 ,who does not know1 that the endless desires which are sown in the human breast1 like the countless seeds of a fig fruit1 come of their own nature1 to grow up to big trees in their time8 #bc4 ,just as the living body bears its seed--the subtile or linga deha in the heart1 which germinates and grows to a tree at last2 so every particle of the intellect1 bears the mundane seed in itself4 7,the cosmos is contained in every individual soul74 #bd4 ,as a man placed in one country1 sees within himself his house1 which is situated in a far distant land1 so the soul sees the objects of his distant desires1 ever present before it4 #be4 ,the living soul1 ever longs after the best object of its desire2 though it may undergo a hundred births1 and become subject to the errors and delusions of his senses1 and of this illusive world4 7,for whatever is born in the root1 must come out in the seed2 and that which is bred in the bones1 must appear in the flesh74 #bf4 ,rma rejoined3--,there are many persons1 that are free from their desire of receiving the funeral cake3 now tell me1 sir1 what becomes of those souls1 who get no cake offering at their ,srdh4 #bg4 ,vasishtha replied3--,the man having the desire of receiving the mess settled in his heart1 and thinking it to be offered to him2 is surely benefitted by its offering4 7,the funeral cake like every other food1 is said to nourish the spirit1 and cause its resuscitation in a new life and body74 #bh4 ,whatever is in the heart and mind1 the same notions form the nature of living beings2 and whether these are in their corporeal or incorporeal states1 they think themselves as such beings and no other4 7,the sense of personal identity accompanies the soul everywhere74 #bi4 ,the thought of having received the pinda cake1 makes a man sapinda1 though it is not actually offered to him2 so on the other hand the thought of not being served with the cake1 makes a sapinda become a nispinda 7or one served with it becomes as one without it74 #cj4 ,it is verily the desire of all living beings to be such and such as they have in their hearts1 and that is the cause of their becoming so in reality4 7,gloss4 ,the ordinance of the necessity of cake offering1 fosters its desire in the hearts of men4 ,or1 which is the same thing1 the desire of receiving the funeral cake1 is fostered in the hearts of men1 by the ordinance of ,srdh74 #ca4 ,it is the thought of a man1 that makes the poison savour as nectar to his taste2 and it is his very thought that makes an untruth seem as truth to him4 7,gloss4 ,the thought of a snake-catcher that he is the snake eating ,garuda1 makes him swallow the bitter poison as sweet honey2 and the thought of snake-bite from the pricking of a thorn1 mortifies a man by his false fear or imagination only74 #cb4 ,know this for certain1 that no thought ever rises in any one without some cause or other2 hence the desire or thought which is inherent in the spirit1 is the sole cause of its regeneration on earth4 #cc4 ,nobody has ever seen or heard of any event1 occurring without its proper cause2 except the being of the ,supreme ,being1 which is the causeless cause of all beings1 from their state of not-being into being4 #cd4 ,the desire is inherent in the intellect1 like a dream in the soul2 and the same appears in the form of acts1 as the ,will of ,god is manifested in his works of creation4 #ce4 ,rma said3--,how can the spirit that is conscious of its demerit1 foster any desire of its future good2 and how can it profit by the pious works of others for its salvation8 7as the ,srdh made by the relatives of the deceased74 #cf4 ,tell me too whether the pious acts of others1 which are offered to the manes go for nothing2 and whether the absence of future prospects of the unmeritorious ghost1 or the benevolent wishes of others 7for its future good7 are to take effect4 #cg4 ,vasishtha said3--,a desire is naturally raised in one at its proper time and place1 and by application of appropriate acts and means2 and the rising of the desire necessarily overcomes its absence4 ,gloss4 ,so a ,srdh done in proper season and manner1 serves to the benefit of the desertless spirit4 #ch4 ,the pious gifts made on behalf of the departed souls1 accrue to them as their own acts2 and the sense which they thus acquire of their worthiness1 fills them with better hopes and desires of their future state4 7,hence rises the hope of redemption by means of the redeeming son of man74 #ci4 ,and as the stronger man gains the better of his adversary1 so the later acts of piety drive away the former impiety from the spirit4 ,therefore the constant practice of pious acts is strictly enjoined in the ,sstras4 #dj4 ,rma said3--,if the desire is raised at its proper time and place1 how then could it rise in the beginning when there was no time nor place3 7i4e41 when all was void and yet ,brahma had his desire and will74 #da4 ,you say that there are accessory causes1 which give rise to the desires1 but how could the will rise at first without any accessory cause whatever8 #db4 ,vasishtha replied3--,it is true1 ,o long-armed ,rma1 that there was neither time nor place in the beginning1 when the ,spirit of ,god was without its will4 #dc4 ,and there being no accessory cause1 there was not even the idea of the visible world1 nor was it created or brought into existence2 and it is so even now4 #dd4 ,the phenomenal world has no existence1 and all that is visible1 is the manifestation of the ,divine ,intellect1 which is ever lasting and imperishable4 #de4 ,this will ,i explain to you afterwards in a hundred different ways1 and it is my main purpose to do so2 but hear me now tell you what appertains to the matter under consideration4 #df4 ,they having got in that house1 saw its inside beautifully decorated with chaplets of flowers as fresh as those of the spring season4 #dg4 ,the inmates of the palace were quietly employed in their duties1 and the corpse of the king was placed upon a bed of mandara and kunda flowers4 #dh4 ,the sheet over the dead body1 was also strewn over with wreaths of the same flowers2 and there were the auspicious pots of water placed by the bed side4 #di4 ,the doors of the room were closed1 and the windows were shut fast with their latchets2 the lamps cast a dim light on the white washed walls around1 and the corpse was lying as a man in sleep1 with the suppressed breathing of his mouth and nostrils4 #ej4 ,there was the full bright moon1 shining with her delightsome lustre1 and the beauty of the palace1 put to blush the paradise of ,indra2 it was as charming as the pericarp of the lotus of ,brahm's birthplace1 and it was as silent as dumbness or a dummy itself1 and as beautiful as the fair moon in her fulness4 ,,chapter ,,lvii4 ,,phenomena ,,of ,,dreaming4 ,argument4 ,unsubstantiality of the aerial body of ,ll and the ,spiritual bodies of ,yogis4 ,vasishtha continued3--,they beheld there the younger ,ll of ,vidratha1 who had arrived there after her demise1 and before the death of that king4 #b4 ,she was in her former habit and mode with the same body1 and the same tone and tenor of her mind2 she was also as beautiful in all her features1 as in her former graceful form and figure when living4 #c4 ,she was the same in every part of her body1 and wore the same apparel as before4 ,she had the very ornaments on her person1 with the difference that it was sitting quietly in the same place1 and not moving about as before4 #d4 ,she kept flapping her pretty fan 7chouri71 over the corpse of the king2 and was gracing the ground below1 like the rising moon brightening the skies above4 #e4 ,she sat quiet1 reclining her moonlike face on the palm of her left hand2 and decorated with shining gems1 she appeared as a bed of flowers1 with new-blown blossoms on it4 #f4 ,with the glances of her beautiful eyes1 she shed showers of flowers on all sides2 and the brightness of her person1 beamed with the beams of the etherial moon4 #g4 ,she seemed to have approached to the lord of men1 like the goddess ,lakshm1 appearing before the god ,vishnu2 and with the heaps of flowers before her1 she seemed as ,flora or the vernal season in person4 #h4 ,her eyes were fixed on the countenance of her husband1 as if she was pondering his future well-being2 and there was a melancholy like that of the waning moon1 spread over her face1 to think of his present woeful state4 #i4 ,they beheld the damsel1 who however had no sight of them2 because their trust was in truth1 and saw everything clearly2 while her views being otherwise1 she could not discern their spiritual forms4 #aj4 ,rma said3--,you have said ,sir1 that the former ,ll had repaired there in her reverie and spiritual form1 by the favour of the goddess of wisdom4 #aa4 ,how do you now describe her as having a body1 which ,i want to know how and whence it came to her4 #ab4 ,vasishtha replied3--,what is this body of ,ll1 ,rma6 ,it is no more true than a false imagination of her gross spirit1 like that of water in the mirage4 7,it is the conception of one's self as so and so1 that impresses him with that belief also74 #ac4 ,it is the spirit alone that fills the world1 and all bodies are creations of the fancy4 ,this spirit is the ,intellect of ,god1 and full of felicity in itself4 #ad4 ,the same understanding which ,ll had of herself to her end1 accompanied her to her future state2 and the same notion of her body followed her there1 though it was reduced to dust1 as the ice is dissolved into water4 #ae4 ,the spiritual bodies also1 are sometimes liable to fall into error1 and think themselves as corporeal bodies1 as we mistake a rope for the serpent4 #af4 ,the belief in the materiality of any body1 as composed of the earth and other elements1 is as false as it is to believe the hares to have horns on their heads4 #ag4 ,whoso thinks himself to have become a stag in his dream1 has no need of seeking another stag for comparing himself with it4 7i4e4 ,men are actuated by their own opinion of themselves74 #ah4 ,an untruth appears as truth at one time1 and disappears at another2 as the error of a snake in a rope1 vanishes upon the knowledge of its falsehood4 #ai4 ,so the knowledge of the reality of all things1 in the minds of the un-enlightened2 is dispersed upon conviction of their un-reality in the minds of the enlightened4 #bj4 ,but the ignorant1 that have a belief in the reality of this world of dreams1 believe also in the transmigration of the animal soul1 like the revolution of the globe on its own axis4 #ba4 ,rma asked3--,if the bodies of ,yogis be of a spiritual nature1 how is it that they are seen to walk about in the sights of men8 #bb4 ,vasishtha replied3--,the ,yogi may take upon himself various forms1 without the destruction of his former body2 as the human soul may deem itself transformed to a stag or any other being in a dream1 without undergoing any change in its spiritual essence4 7,the identity of the self is not lost under any form of the body4 ,locke74 #bc4 ,his spiritual body is invisible to all1 though it may appear as visible to their sight4 ,it is like the particles of frost seen in sun-beams1 and as the appearance of a white spot in autumnal sky 7when there is no frost nor cloud in it74 #bd4 ,no body can easily discern the features of a ,yogi's body1 nor are they discernible by other ,yogis4 ,they are as imperceptible as the features of a bird flying in the air4 #be4 ,it is from the error of judgment1 that men think some ,yogis to be dead and others to be living2 but their spiritual bodies are never subject to death or common sight4 #bf4 ,the embodied soul is subject to errors1 from which the souls of ,yogis are free2 because their knowledge of truth has purged the mistake of a snake in the rope1 from their souls4 #bg4 ,what is this body and whence it is1 and what of its existence or destruction8 ,what is lasting remains forever and is freed from the ignorance it had before 7and it is the soul which is ever lasting and free from error74 #bh4 ,rma said3--,whether the embodied soul takes the spiritual form1 or is it something other than this4 ,tell me this and remove my doubt4 #bi4 ,vasishtha said3--,i have told this repeatedly to you1 my good ,rma6 and how is it that you do not understand it yet1 that there exists only the spiritual body1 and the material form is nothing8 #cj4 ,it is by habit of constant meditation1 that you must know your spiritual state1 and subdue your sense of corporeality2 and as you abstain from the latter1 so you attain to the former state4 #ca4 ,then there will be an end of your sense of the gravity and solidity of objects1 like the disappearance of the visions of a dreaming man1 when he comes to wake4 #cb4 ,the body of a ,yogi becomes as light and subtile1 as the evanescent appearances in a dream3 7the fleeting objects of vision74 #cc4 ,and as a dreaming man feels the lightness of his body1 in his dreaming rambles2 so the ,yogi finds his solid body1 as volatile as air in all places4 #cd4 ,the expectation of the longlife of a master-head in his material body1 is realized in the spiritual one1 after the corpse has been burnt away4 7,longevity consists in the longlife of the spirit and not of the body74 #ce4 ,every body must have to assume his spiritual frame afterwards2 but the ,yogi finds it in his life-time1 by the enlightenment of his intellect4 #cf4 ,as a man upon his waking from sleep1 remembers his having an intellectual form in his dreaming state2 so the ,yogi is conscious of his spiritual body in his own intellect4 #cg4 ,the notion of the corporeal body is a mere fallacy1 like that of the snake in a rope2 hence nothing is lost by the loss of this body1 nor is anything gained by its production and regeneration4 #ch4 ,rma said3--,now tell me ,sir1 what the inmates of the house thought this ,ll to be2 whether they viewed her as an embodied being or a bodiless apparition appearing before them4 #ci4 ,vasishtha answered3--,they took the sorrowful queen to be some friend of the king1 and to have come from some place they knew not what and where4 #dj4 ,they did not like to examine the matter1 because it is the nature of the ignorant like that of brutes1 to believe what they see1 without investigation or consideration of its nature4 #da4 ,as a stone flung at random flies off from its mark1 so the brutish and ignorant folks go astray1 from hitting at the true mark of a thing placed before them4 #db4 ,as we know not what becomes of the objects of our dream1 and whither they are fled upon our waking2 such is the case with our material bodies1 which are as false and fleeting as our delusive dreams4 #dc4 ,rma said3--,tell me ,sir1 where the hill we dream of1 is hid upon our waking2 kindly remove my doubt1 as the wind disperses the autumnal clouds4 #dd4 ,vasishtha said3--,all things appearing in our dream or residing in our desire as the hill1 c41 are absorbed in our consciousness whence they sprang2 just as the motion of bodies subsides in the air which gives the vibration4 #de4 ,as the motion of the air mixes with the fixed ether1 so the dreams and desires which we are conscious of1 set in the unchanging soul whence they have their rise4 #df4 ,our dreams like our knowledge of all other things1 are made known to us by our consciousness1 the nature of which is unknown to us as that of the inward soul4 7,consciousness and the soul are represented as two different predicaments1 and the one is not predicated of the other1 as we say--the conscious soul74 #dg4 ,we do not find our dreams and desires as distinct from our consciousness of them2 they appertain to it in the same manner1 as fluidity to water and motion to the air4 #dh4 ,whatever difference may appear to exist between them1 is the effect of sheer ignorance2 and this gross ignorance is the feature of this world1 known as the phantom of fancy4 #di4 ,as it is impossible to conceive two co-eternal and co-existent causes together 7as an efficient and a material cause72 so it is wrong to suppose the dream as a distinct existence or otherwise1 than an act of our consciousness4 #ej4 ,there is no difference whatever between the dreaming and waking states2 in dream we see a false city appearing to view1 so in waking you behold the unreal world1 standing as a reality before you4 #ea4 ,nothing can be truly existent that appears as true in a dream2 this being always true of the visions in a dream1 it is likewise so of the external phenomena1 appearing to the sight in our day dreams4 #eb4 ,as the hill in a dream1 immediately disappears into airy nothing1 so the material world sooner or later disappears into naught by thinking on its nihility4 #ec4 ,a ,yogi is seen by some to mount in the air1 and by others as a dead body lying on the ground2 and this is according to one's belief in his spiritual or material body1 that every one sees him in his own way4 #ed4 ,the view of the phenomenal world as distinct from the ,unity1 is as false as a sight in delusion or magical show2 or a dream or delirium of the great ,illusion--my4 #ee4 ,others who are blinded by similar errors1 entertain as in a dream1 the notion of their reproduction after being awakened from the insensibility of their death like sleep2 but the spiritual body of the ,yogi shines and soars upward1 after passing over the mirage of the false appearances of the world4 ,,chapter ,,lviii4 ,,revival ,,of ,,padma4 ,argument4 ,extinction of the ,spiritual life of ,ll1 and ,restoration of ,padma's ,life4 ,vasishtha continued3--,it was in the meantime that the goddess of wisdom1 stopped the course of ,vidratha's life1 as we stop the flight of our minds at will4 #b4 ,ll said3--,tell me1 goddess1 what length of time has expired1 since the corpse of the king was laid in this tomb1 and ,i was absorbed in my deep meditation4 #c4 ,the goddess replied3--,a month has passed since these maid servants of thine have been waiting here for watching thy body1 which they thought lay asleep in the room4 #d4 ,hear excellent lady6 what has become of thy body1 after it was rotten in a fortnight and evaporated in the air4 #e4 ,seeing thy lifeless corpse lying as cold as frost on the ground1 and turning as dry as a log of wood1 or rather as a withered leaf on the floor2-- #f4 ,the royal ministers thought thee to be dead of thyself 7a suicide71 and removed thy putrid carcase out of the room4 #g4 ,and what more shall ,i say1 than they laid thy corpse on a heap of sandal wood1 and having set fire to the pile with the sprinkling of ghee1 they reduced it to ashes in a short while4 #h4 ,then the family raised a loud cry that their queen was dead1 and wept bitterly for sometime1 after which they performed thy funeral ceremonies4 #i4 ,now when they will behold thee coming here in thy same body1 they must be astonished to think thee as returned from the next world of the dead4 #aj4 ,now my daughter1 when thou shalt appear before them in this thy purer and spiritual form1 they must look upon thee with astonishment4 #aa4 ,for thou hast not thy former form at present1 but it is changed to a purer one1 agreeably to the tenor and temperament of thy mind4 7,lit4 according to the desire in thy heart74 #ab4 ,for every body beholds every thing without him1 according to his inward feelings2 as for example the sight of shadowy ghosts is frequent to children1 that have a fear of devils at heart4 #ac4 ,now1 ,o beauteous lady6 ,thou art an adept in spiritualism1 and hast a spiritual body on thee1 and hast forgotten and forsaken thy former body1 with all the desires connate with it4 #ad4 ,the view of material bodies1 is lost to the sight of spiritualists2 and the intelligent view them in the light of autumnal clouds1 which are void of substance4 7i4e4 ,the flimsy clouds which are without rain-water in them74 #ae4 ,on attainment of the spiritual state1 the material body becomes as an empty cloud1 and as a flower without its odor4 #af4 ,when a man of pure desire1 is conscious of his attaining the spiritual state2 he loses the remembrance of his material body1 as a youth forgets his embryonic state4 #ag4 ,it is now the thirty first day that we have arrived at this place2 and ,i have caused the maid servants here1 to fall into a fast sleep this morning4 #ah4 ,now ,ll6 let us advance before the wilful ,ll1 and then discover to her at our will1 the form of the truthful ,ll1 and her manner and conduct to thee4 #ai4 ,vasishtha said3--,so saying1 they wished themselves to be perceived by the wilful ,ll1 and stood manifest to her sight in their etherial forms of the goddess and her inspired dame4 #bj4 ,at this instant the ,ll of ,vidratha1 looked upon them with her staring eyes2 and found the room lighted up by the full lustre of their bodies4 #ba4 ,the apartment seemed to be lighted by the bright orb of the moon1 and its wall washed over with liquid gold2 the ground floor shone as paved with ice1 and all was full of splendour4 #bb4 ,after seeing the brightness of the bed chamber1 ,ll looked up at the goddess and the other ,ll1 and rising respectfully before them1 she fell at their feet4 #bc4 ,be victorious1 ,o ye goddesses6 she said1 that have blessed me with your visit1 and know that know all1 that ,i have come here first as a preparer of your way4 7,lit4 as the sweeper of your path74 #bd4 ,as she was speaking in this manner1 they received her with good grace1 and then all the three sat together on a bedding in their youthful bloom1 like luxuriant creepers on the snow capt top of ,meru4 #be4 ,the goddess said3--,tell us daughter1 how you came here before ourselves1 how you have been1 and what you have seen on your way hither4 #bf4 ,the younger ,ll answered3--,as ,i lay insensible on that spot 7upon the shock of my death71 ,i was enveloped in darkness like the new moon1 and felt myself burnt away by the flame of a conflagration 7i4e41 funeral fire74 #bg4 ,i had no sense nor thought of anything good or bad1 but remained with my eyes closed under my eye-lids4 #bh4 ,then ,i found myself1 ,o great goddess6 after ,i had recovered from my anaesthesia of death1 to assume 7by mistake a new body agreeably to my former impression71 and to be translated at once into the midst of the sky4 #bi4 ,i mounted on the vehicle of winds1 and was borne like fragrance to this mansion through the etherial space4 #cj4 ,i found this house guarded by its warders1 and lighted with lamps1 and having a costly bedstead placed in the midst of it4 #ca4 ,i am looking here upon this corpse1 as my husband ,vidratha1 who has been sleeping here with his body covered under the flowers1 like the vernal god in a flower garden4 #cb4 ,i thought he was taking his rest1 after the fatigue of the warfare1 and did not like to disturb his repose in this place4 #cc4 ,i have now related to you1 my gracious goddesses6 all that ,i have seen and thought of1 since ,i have been restored to my new life4 #cd4 ,the goddess spake3--,now ,i tell thee ,ll1 that hast such beautiful eyes1 and movest like a swan1 that ,i will raise the corpse of the king to life from his bed in this bier4 #ce4 ,saying so1 she breathed the breath of life as the lotus lets off its fragrance2 and it fled into the nostrils of the carcase1 like a creeping plant crawls into a hole4 #cf4 ,it entered into the heart through the vital sheath1 as the wind penetrates into the hole of a bamboo2 and the breath of life was fraught with desires1 as the waves of the sea sparkle with pearls4 #cg4 ,the infusion of life1 added to the colour of the face and body of king ,padma2 as the rain-water refreshes the fading lotus in a drought4 #ch4 ,by degrees the members of the body became renovated1 like a garden with its returning flowering season2 and as the sides of a hill become virescent1 with fresh grown bushes and creepers4 #ci4 ,the person of the king shone as the queen of the stars1 with all her digits of the full moon1 when she enlightens the whole world1 with the beams of her radiant face4 #dj4 ,all his limbs became as tender and roscid1 as the branches of trees in spring2 and they regained their bright and golden hue1 like the flowers of the vernal season4 #da4 ,he oped his eyes which were as clear as the sky1 with their two pupils rolling as the two orbs of light2 and enlightening the world1 with their charming and auspicious beams4 #db4 ,he raised his body1 as the ,vindhy mountain uplifts its head1 and cried1 8who waits there0 with a grave and hoarse voice4 #dc4 ,the two ,lls responded to him saying3--8your commands20 when he beheld the two ,lls in attendance upon him1 and lowly bending themselves at his feet4 #dd4 ,both of them were of the same form and features1 and of the like demeanour and deportment towards him4 ,they were alike to one another in their voice and action1 as in their joy and gladness at his rising4 #de4 ,then looking upon them he asked1 8what art thou and who is she08 ,at this the elder ,ll responded to him saying--8deign to hear what ,i have to say04 #df4 ,i am ,ll thy former consort1 and was joined as twain in one with thee1 as sounds and their senses are combined together4 #dg4 ,the other ,ll is but a reflexion of myself1 and cast by my free will for your service4 #dh4 ,the lady sitting here beside the bed1 is the goddess of wisdom--the blessed ,sarasvat1 and mother of the three worlds2 set her on the golden seat before you4 #di4 ,it is by virtue of our great merit1 that she has presented herself to our sight1 and brought us back from other worlds to your presence in this place4 #ej4 ,hearing this1 the lotus-eyed king1 rose from his seat1 and with pendant wreaths of flowers and a strap of cloth hung about his neck1 prostrated himself at her feet4 #ea4 ,he exclaimed3--,i hail thee1 ,o divine ,sarasvat6 that dost confer all blessings on mankind4 ,deign to confer on me the blessings of understanding and riches with a long life4 #eb4 ,as he was saying so1 the goddess touched him with her hand and said1 8be thou my son1 possessed of thy desired blessings1 and gain thy blessed abode in future4 #ec4 8,let all evils and evil thoughts be far from thee1 and all thy discomforts be dispersed from this place2 let an everlasting joy alight in thine hearts1 and a thick population fill thy happy realm4 ,may all prosperity attend on thee for ever40 ,,chapter ,,lix4 ,,extinction ,,of ,,padma',s ,,life4 ,argument4 ,great joy on the ,king's return to ,life4 ,his ,government of the kingdom and his final ,liberation4 ,vasishtha said3--8,be it so10 said ,sarasvat and disappeared in the air2 and the people rose in the morning with their revivified king4 #b4 ,he embraced the renascent ,ll1 who embraced him in her turn1 and they were exceeding glad in their coming to life again4 #c4 ,the palace was filled with loud acclamations of joy as those of giddy revelry3 and the citizens were full of mirth and merry1 song and music4 #d4 ,the shouts of victory1 and sounds of huzzas and heydays1 resounded in the air1 and the people elated with joy1 thronged at the royal courtyard to see their king4 #e4 ,the genii of the ,siddhas and ,vidydharas1 dropped down handfuls of flowers from above2 and the sound of drums and kettles1 and trumpets and conches1 resounded on all sides4 #f4 ,the elephants roared aloud on the outside1 with their uplifted trunks2 and crowds of females filled the inner court-yard1 with their loud rejoicings4 #g4 ,men bearing presents to the king1 fell upon one another at their mutual clashing2 and others wearing the flowery chaplets on their heads and hairs1 moved gracefully all about4 #h4 ,the red turbans of joy on the heads of the chiefs and host of citizens1 and the waving of the reddish palms of dancing girls1 filled the sky with a bed of red lotuses4 #i4 ,the ground also was strewn over with rosy flowers1 by foot-falls of dancers with their reddish soles2 and the pendant earrings of ballet girls1 which flourished with the oscillation of their heads and shoulders1 waved in the air like flowers of gold4 #aj4 ,the silken veils which like autumnal clouds1 covered the faces of fairy damsels in their dancing1 glittered as so many moons shining in the court-yard4 #aa4 ,the people then retired to their respective abodes1 with loud applause of the queen's return with her husband from the other world4 #ab4 ,the king ,padma heard of his adventures from the hearsay of his subjects1 and made his purificatory ablution1 with the waters of the four seas of the earth4 #ac4 ,then the royal ministers and ministerial ,brhmans1 joined together in the act of his installation1 like the synod of immortals1 meeting at the inauguration of ,indra4 #ad4 ,the two ,lls continued in company with the king1 to relate with delight their respective adventures1 and the wisdom they had gathered thereby4 #ae4 ,it was thus by grace of the genius of wisdom and their own experience1 that this king ,padma and his two queens1 obtained their prosperity equal to that of the three worlds4 #af4 ,the king1 who was fraught with the wisdom imparted to him by the goddess2 continued to rule over his kingdom for thousands of years1 in company with his consorts4 #ag4 ,they reigned on earth1 in their state of living liberation for myriads of years2 and then receiving the perfect knowledge of the holy ,siddhas1 they became wholly liberated after their deaths4 #ah4 ,the happy pair having reigned jointly1 over their delightful realm of ever increasing population1 and which was graced by learned men and righteous people1 knowing their own rights and duties of doing good to all mankind1 became freed from the burden of their state affairs for ever4 ,,chapter ,,lx4 ,,on ,,duration ,,and ,,time ,,and ,,thoughts ,,of ,,the ,,mind4 ,argument4 ,the reason of introducing the two ,lls in the tale4 ,the one as the counterpart of the other4 ,vasishtha said3--,i have related to you this tale1 prince6 for removing your error of the phenomenal world4 ,mind this tale of ,ll1 and renounce your misconception of the gross material world4 #b4 ,the substantiality of phenomena is a nil by itself1 and requires no pains to invalidate it4 ,it is hard to disprove a reality2 but there is no difficulty in effacing a falsehood from the mind4 #c4 ,true knowledge consists in viewing the visibles as void1 and knowing the one vacuum as the sole unity and real entity2 one loses himself at last in this infinite vacuity4 7,vasishtha was a snya vdi or vacuist1 which ,sankarchrya was at the pains to refute in his ,dig-vijaya74 #d4 ,when the self-born ,brahm created the world from nothing1 and without the aid of any material or elementary body2 it is plain that there was an eternal void1 and all these are but manifestations of the vacuous soul4 7,the ,teom and ,beom of ,genesis1 corresponding with ,tama and ,vyom of the ,veda1 were the origin of creation74 #e4 ,the same creative soul1 has spread the seeds of its consciousness in the stream of creation1 and these produce the images as they incessantly appear to us1 unless we take the pains to repress them4 #f4 ,the appearance of the world1 is but a perspective of the sphere of divine intellect2 and contained in the small space of human intellect within the soul2 as in a transparent particle of sand4 #g4 ,such being the case1 say what is the essence of this erroneous conception1 and what may be our desires of reliance in it1 and what can be the meaning either of destiny or necessity8 7,the predestination and chance1 to which the ,fatalists ascribe the origination of the universe74 #h4 ,this entire whole which is visible to the eye1 is but a false appearance as that of magic2 and there is no truth nor substance in a magic show4 #i4 ,rma said3--,oh6 the wondrous exposition of the world1 that you have now explained to me4 ,it refreshes my soul1 as the moon-beams revive the blades of grass1 that have been burnt down by a conflagration4 #aj4 ,it is after so long1 that ,i have come to know the truly knowable2 such as what and how it is1 and the manner whereby1 whence and when it is to be known4 #aa4 ,i have my peace and rest in pondering on this wonderful theory1 and your elucidation of the doctrines of the ,sruti ,sstras4 #ab4 ,but tell me this one thing to remove my doubt1 as my ears are never satiate1 with drinking the nectarious juice of your sweet speech4 #ac4 ,tell me the time1 which transpired during the three births of ,ll's husband4 ,was it the duration of a day and night in one case1 and of a month in another1 and the period of a whole year in the case of ,vidratha8 #ad4 ,or did any one of them live for many years1 and whether they were of short or longer durations1 according to the measure of men1 gods or ,brahm4 7,because a human year is a day and night of the polar gods1 and a moment of the cycle of ,brahm4 ,and revolution of the whole planetary system to the same point makes a day of ,brahm74 #ae4 ,please sir1 kindly tell me this1 because little hearing is not sufficient to me1 as a drop of water is not enough to moisten the dry soil or the parched ground of summer heat4 #af4 ,vasishtha said3--,know sinless ,rma6 that whosoever thinks of anything in any manner at any place or time1 he comes to feel the same in the same manner1 and in the same place and time4 #ag4 ,take for instance the destructive poison1 which becomes as ambrosia to venomous insects1 that take it for their dainty nourishment2 and so is an enemy turning to a friend by your friendly behaviour unto him4 7,in both cases the evil turns to good by our taking it as such74 #ah4 ,and the manner in which all beings consider themselves1 and all others for a length of time2 the same they seem to be by their mode and habit of thinking1 as if it were by an act of destiny4 7i4e4 ,they consider their thoughts of things as their destined nature1 which is not so in reality2 for fair is foul and foul is fair2 according as our judgments declare74 #ai4 ,the manner in which the active intellect represents a thing in the soul1 the same is imprinted in the consciousness of its own nature4 7,here the ,chit is said to be the intellectus agens and consciousness--,samvid--the intellectus patiens4 ,the motion of the mind gives us the impressions of the swiftness and slowness of time74 #bj4 ,when our consciousness represents a twinkling of the eye as a ,kalpa1 we are led to believe a single moment an age of long duration4 7,as a short nap appears an age in dreaming71 and 7a long age as a moment as in the case of the seven sleepers of ,kehef74 #ba4 ,and when we are conscious of or think a ,kalpa age as a twinkling1 the ,kalpa age is thought to pass as a moment2 and so a long night in our unconscious sleep1 appears as a moment upon waking4 #bb4 ,the night appears a longsome age1 to the long suffering sick1 while it seems as a moment1 in the nightly revels of the merry2 so a moment appears as an age in the dream1 and an age passes off as a moment in the state of insensibility4 7,the length and shortness of duration1 depending on our consciousness and insensibility of the succession of our ideas4 7,see ,locke and ,kant on our idea of time774 #bc4 ,the notions of the resurrection of the dead1 and of one's metempsychosis1 and being re-born in a new body2 of his being a boy1 youth or old man2 and of his migrations to different places at the distance of hundreds of leagues1 are all but the phenomena of sleep1 and retrospective views in a dream4 #bd4 ,king ,haris ,chandra is said1 to have thought a single night as a dozen of years2 and the prince ,lavana to have passed his long life of a hundred years as the space of a single night4 7,so the seven sleepers of ,kehef passed a long period as one night1 and so of others74#a #be4 ,what was a moment to ,brahm1 was the whole age of the life-time of ,manu 7,noah72 and what is a day to ,vishnu1 constitutes the long period of the life-time of ,brahm4 7,this alluded to the comparative differences in the cycles of planetary bodies presided by the different deities2 such as ,jupiter's cycle of #fj years round the sun1 is but one year to the presiding god of that planet74 #bf4 ,the whole life-time of ,vishnu1 is but one day of the sedate ,siva2 for one whose mind is motionless in his fixed meditation1 is unconscious of the change of days and nights and of seasons and years4 7,since the meditative mind is insensible of the fluctuation of its ideas1 or that there is an utter quietus of them in the quietism of the ,yogi's mind74 #bg4 ,there is no substance nor the substantive world1 in the mind of the meditative ,yogi 7who views them in their abstract light72 and to whom the sweet pleasures of the world1 appear as bitter1 as they are thought to be the bane of his true felicity4 #bh4 ,the bitter seems to be sweet1 by being thought to be so2 and what is unfavorable1 becomes favorable as that which is friendly comes to be unfriendly by being taken in their contrary senses4 7,the mind can make a heaven of hell and a hell of a heaven4 ,milton74 #bi4 ,thus ,rma6 it is by habitual meditation1 that we gain the abstract knowledge of things2 as on the other hand we forget what we learnt1 by want of their recapitulation4 7,habit is second nature1 and practice is the parent of productions74 #cj4 ,these by their habitude of thinking1 find every thing in a state of positive rest2 while the unthinking fall into the errors of the revolutionary world1 as a boat-passenger thinks the land and objects on the shore1 to be receding from and revolving around him4 #ca4 ,thus the unthinking part of mankind1 and those wandering in their error1 think the world to be moving about them2 but the thinking mind1 sees the whole as an empty void1 and full of phantoms1 as one sees in his dream4 #cb4 ,it is the thought 7erroneous conception71 that shows the white as black and blue2 and it is the mistake of judgment1 that makes one rejoice or sorrow at the events of life4 #cc4 ,the unthinking are led to imagine a house where there is none2 and the ignorant are infatuated to the belief of ghosts1 as they are the killers of their lives4 #cd4 ,it is reminiscence or memory1 which raises the dream as her consort2 and which represents things as they are presented to it1 by the thoughts of the waking state4 #ce4 ,the dream is as unreal as the empty vacuity1 abiding in the hollow receptacle of the intellectual soul2 it overspreads the mind like the shadow of a cloud1 and fills it with images like those of a puppet-show under the magic lantern4 #cf4 ,know the phenomena of the revolving worlds1 to be no more in reality1 than mere resultants of the vibrations of the mind1 in the empty space of the soul2 and as the motions and gestures of the fancied hobgoblins1 to the sight of children4 #cg4 ,all this is but a magical illusion1 without any substance or basis of itself2 and all these imposing scenes of vision1 are but the empty and aerial sights of dreams4 #ch4 ,just as the waking man1 beholds the wondrous world before him1 so also does sleeping man see the same2 and both of them resemble the insensible pillar1 which finds the images of statues engraved upon it 7because the soul is ever awake in every state of all living bodies74 #ci4 ,the great monument of the ,divine ,spirit1 has the figure of the created world1 carved in itself in the same manner1 as ,i see a troop of soldiers passing before me in my dream4 7,all these appear to be in action1 in their true state of nullity and inaction74 #dj4 ,so is this waking world asleep in the soul of ,brahma1 and rises in his mind as the vegetable world springs from the sap lying hid in the earth1 which gives it its growth and vernal bloom4 #da4 ,so likewise does the creation lie hid in1 and spring from the ,supreme ,spirit2 as the brightness of gold ornaments is contained in1 and comes out of the material metal4 7,the ,divine ,spirit is both the material and efficient cause of creation--ex quo a quo47 #db4 ,every atom of creation1 is settled in the plenum of ,divine spirit2 as all the members of the body1 are set in the person of their possessor4 #dc4 ,the visible world has the same relation1 to the bodiless and undivided spirit of ,god2 as one fighting in a dream bears to his antagonist 7both believing in their reality1 while both of them are unreal in their bodies74 #dd4 ,thus the real and unreal1 the spirit and the world1 all dwindled into vacuum1 at the great ,kalpnta annihilation of creation1 except the intellect of ,god which comprises the world in itself4 #de4 ,the causality of the one 7i4e4 the spirit of ,god71 and the unreality of the world cannot be true 7since nothing unreal can come out of the real74 ,except ,brahm--the all 7to pan71 there is no other cause1 as a ,brahm or any other2 the ,divine ,intelligence is the only cause and constituent of its productions4 #df4 ,rma asked3--,but what cause was it that represented the citizens1 counsellors and ministers of ,vidratha's royal house also to ,ll's vision1 in the same manner as her lord the king1 7who was alone the object of her thought78 #dg4 ,vasishtha said3--,all other thoughts are associated with the principal one in the intellect1 in the same manner as the high winds are accompaniments of the storm4 #dh4 ,the association of thoughts1 follows one another in a long and perpetual train2 and caused the succession of the sights of the ministers1 citizens and subjects of the king1 in ,ll's vision one after the other4 #di4 ,in this way the thought that the king was born of such and such a family1 naturally introduced the thoughts of his palace and city1 and of those that dwelt in them4 #ej4 ,it is in vain to enquire into the cause and manner1 of the intellect's being combined with its thoughts at all times2 since it is called the gem of thoughts 7,chintmani71 and must be always accompanied with its radiating thoughts1 like a brilliant gem with its rays4 7i4e4 ,thinking is the inseparable attribute of the mind74 #ea4 ,padma thought to become a king like ,vidratha1 in the proper discharge of the duties of his royal family2 and this constant thought of himself as such1 cast the mould of the mind and manner of ,vidratha upon him 7i4e4 he looked himself in the light of that king74 #eb4 ,all animate beings of every kind1 are but models of their own thoughts1 like looking-glasses showing their inward reflexions to the sight4 7,the innate man appearing in his outward figure1 is a verity in physiognomy74 #ec4 ,the mind which is fixed in the meditation of ,god1 and remains unshaken amidst the turmoils of the world2 is fraught with perfect rest1 and preserves the composure of the soul1 until its final liberation from the bondage of the body4 #ed4 ,but the thoughts of the fluctuating enjoyments of this world1 alternately represented in the mirror of the mind1 like the shadows of passing scenes upon a looking glass4 #ee4 ,it requires therefore a great force of the mind1 to overcome its worldly thoughts1 and turn them to the channel of truth2 as the greater force of the main current of a river1 leads its tributaries to the ocean4 #ef4 ,but the mind is greatly disturbed1 when the worldly and spiritual thoughts1 press it with equal force to both ways2 and it is then1 that the greater force leads it onward in either way4 7,there is no midway like that of the ,mdhyamikas between this world and the next74 ,gloss4 ,the worldly and spiritual thoughts being equally forcible1 they naturally struggle in the mind1 and that which is of greater force overcomes the other4 #eg4 ,such is the case with all the myriads of beings1 whether are living1 dead or to come to life2 and the same accidents take place in the particles of all human minds 7like the concussions of atomic forces74 #eh4 ,all this is the empty sphere of the ,intellect1 all quiet and without any basis or substratum4 ,it is neither peopled nor filled by any thing except its own native thoughts4 #ei4 ,all these appear as dreams1 even in our unsleeping states1 and have no form or figure in the sight of the wise4 ,the perception of their positive existence1 is but a misconception of their negative inexistence4 #fj4 ,there really exists but one omnipotent and all pervasive ,spirit1 which shows itself in diverse forms like the flowers1 fruits and leaves of trees1 all appearing from the self-same woody trunk 7which like the great ,brahma is the origin of all its off-shoots47 #fa4 ,he who knows the increate ,brahma to be the measurer1 measure and the thing measured1 7i4e4 the creator1 created and the creation71 to be all one and himself1 can never forget this certain truth of unity1 nor ever fall into the error of dualism of the cause and effect4 #fb4 ,there is but one ,being 7,,sat71 who is ,holy and without beginning2 and who1 though he appears to be of the forms of light and darkness1 and of space and time1 doth never rise nor set anywhere4 ,he is without beginning1 middle or end2 and remains as a vast expanse of water1 exhibiting itself in its waves and currents4 #fc4 ,the notion of myself1 thyself and the objective world1 are but effusions of our perverted understandings2 and it is ignorance only that shows the ,one as many within the ,sheath of the mind1 according as it imagines it to be4 ,,chapter ,,lxi4 ,,on ,,the ,,nature ,,of ,,the ,,world4 ,argument4 ,proofs of the unreality of the world1 leading to the ,quietism of the ,spirit4 ,rma said3--,please sir1 explain to me whence arises this error of our knowledge of the objective world1 without a cause of this error4 7,the ,true ,god cannot lead us to the knowledge of untruth74 #b4 ,vasishtha said3--,because we have the knowledge of all things 7i4e4 the objective71 to be contained alike in our consciousness 7as of the subjective self72 it is plain that this eternal and increate self 7or soul71 is the cause and container of them all at all times4 #c4 ,that which has an insight or intuitive knowledge of all things1 which are expressed by words and their meanings1 is ,brahma--the soul and no other2 and nothing that is meant by any significant term1 has a different form of its own4 7,it is the doctrine of nominalism that the notions conveyed by words have no realities corresponding with them in the mind1 and have no existence but as mere names74 #d4 ,as the quality of a bracelet is not different from its substance of gold1 nor that of a wave from the water2 so the expansion of the world1 is not distinct from the spirit of ,god4 7,the spirit inflated and produced the world out of itself4 ,sruti74 #e4 ,it is ,brahma that is manifest in the form of the world1 and not the world that appears as ,god2 and so doth gold display itself in the form of a bracelet1 and not the bracelet that takes the nature of gold4 #f4 ,as the whole is displayed in all its various parts1 so the entire intellect shows itself in all the various operations of the mind composing the world4 7,the intellect displaying the mind1 and this the world74 #g4 ,it is ignorance of the infinite and eternal ,spirit of ,god1 that exhibits itself as myself1 thyself and the world itself in the mind4 7i4e4 ,the knowledge both of the subjective and objective results from ignorance of the only ,one--tanmtram74 #h4 ,as the shades of different colours in gems1 are not apart from the gems2 so the notions of one's self and the world are the shades inherent in the self-same intellect4 #i4 ,like waves appearing on the surface of the undulated waters of the deep2 this so-called and meaningless creation1 is but a phasis in the ,divine ,intellect4 #aj4 ,neither does the ,spirit of ,god reside in the creation1 nor does the creation subsist in the ,divine ,spirit 7like waves in the waters72 nor is there such relation as of a part with the whole between them4 7,these are not parts of one undivided whole74 #aa4 ,one should meditate on his intellect as the form of the ,divine ,intellect1 in his own consciousness of it2 and he will feel the ,divinity stirring within himself1 as it were stirred by the breath of a breeze4 7,there is a divinity stirring within us1 ,addition74 #ab4 ,the minute particle of the vacuous intellect1 will then appear in its wondrous form of a void1 within the empty space of his conscious mind4 7,the primary hypostasis of the vacuous soul being but a void1 its attributes of the intellect and mind1 are of the same form74 #ac4 ,he then finds this vacuous form stirring in himself as the airy spirit1 with its property of feeling1 as it is felt in the flatus venti or breath of air4 7,this is the ,spirit of ,god74 #ad4 ,the ,god then assumes a luminous form as the state of his own substantiality2 and this is posited in the sheath of the intellect as a spark of fire4 7,this is the holy light of the ,god of glory or glorious ,god74 #ae4 ,the light then melts into water as the self-same substance of itself2 and this fluid substance contains in it the property of taste4 7,this is the liquid state of the floating spirit before creation74 #af4 ,the same is condensed in the form of a solid substance1 which is the same with the ,divine ,mind4 ,this becomes the earth bearing in its bosom the property of smell4 7,the earth being produced from the scum of water1 is dissolved again into its watery form74 #ag4 ,again ,god represents himself to our intellect1 as one infinite and uniform duration2 and its measures in twinklings and other divisions1 are but manifestations of the succession of our thoughts4 7,prakachanamvidah parampar--is the very doctrine of ,locke and others74 #ah4 ,the other states in which ,god presents himself to our intellects are that1 ,he is ,holy1 infinitely glorious1 seen within us1#b and without beginning1 middle and end2 that1 ,he has no rising nor setting1 and subsists of ,himself without a substratum and as the substratum of all4 #ai4 ,this knowledge of ,god is bliss itself1 and his creation is identic with himself4 ,ignorance of ,god leads to the knowledge of the objective world1 and its extinction is the way to know the eternity of ,his existence4 #bj4 ,brahma is conceived in the same manner in our souls1 as ,he is represented to us by our intellects2 just as we know all other things according to our ideas of them1 in our all comprehensive minds4 #ba4 ,of these1 those things only are true1 the notions of which we derive from the dictates of our well-directed understandings2 as all those are untrue1 which the mind paints to us from the impressions of the senses and the meanings of words2 which are incapable of expressing the nature of the undefinable and indescribable ,god 7whom no words can express--,yato vcho nivastante4 7,sruti77 #bb4 ,know the unreal world which appears as real1 and the reality of ,god which appears as unreality1 to be of the manner of the air in motion and at rest4 ,the visible world like the current air1 appears true to them1 that have no knowledge of the invisible ,god1 who is as calm as the still air underlying the etherial air and its fluctuations4 #bc4 ,a thing may appear different from another1 and yet be the same with it2 as the light in the fire is the selfsame fire4 ,so the visible world arising from the invisible ,brahma1 appears as another reality2 though it is same with the reality of ,god4 #bd4 ,all things whether in being or not being1 subsist in ,god as their invisible and unknown source and cause2 as the unscooped earth is the cause of the would-be doll1 the unhewn tree of a future statue1 and the soot of the ink not in esse4 7,so all future statues are contained in the unhewn marbles1 according to ,aristotle74 #be4 ,one thing is exhibited as another in the great desert of the ,divine ,mind1 which shows the phenomena of the world as figures in the mirage4 #bf4 ,the wise soul thinks this world as one with its source--the ,divine ,intellect1 as he considers the tree no way different from its parent seed4 #bg4 ,as the sweetness of milk1 the pungency of pepper1 the fluidity of water1 and the motion of winds1 are the inseparable properties of their substances3-- #bh4 ,so this creation is inseparable from the spirit of ,brahma1 and is a mere form of the one ,supreme soul1 beside which there is nothing in reality4 7,whose body nature is1 and ,god the soul74 #bi4 ,this world is the manifestation of the lustre of the gem of ,divine mind1 and has no other cause except the essence of ,brahma1 which is no other than its material cause--the ,supreme soul itself4 #cj4 ,the will1 the mind1 the living soul1 and its consciousness1 are all the offspring of ,divine intellection2 because there is nothing that can be produced by exertion of any power without direction of the ,intellect4 #ca4 ,there is nothing that rises or sets anywhere1 nor appears or disappears at any time2 but everything is unborn at all times1 and lies quiet in the ,divine ,intellect1 which is as solid as a massive rock4 #cb4 ,to attribute the formation of these multitudes of the combination of atoms1 and to suppose every particle to be composed of minutest infinitesimals2 are but vagaries of imagination1 as none of them could combine of themselves except by direction of the eternal mind4 7,matter having no force nor design in itself74 #cc4 ,all force resides in some living principle1 as the waking1 sleeping and dreaming states appertain to the living soul2 and as the undulation of waves subsists in the water2 7or7 as the current of the stream lies hidden in it4 #cd4 ,when the living soul feels its inappetency towards worldly enjoyments1 it is then said to have reached to his highest perfection by the ,sruti 7such as3--nishkma or abandonment of the desire of fruition1 is the highest state of human felicity74 #ce4 ,as the mind is freed from its choice and dislike of things1 so is the soul liberated by avoiding its egoism and personality1 and then it has no more to be conscious of the pain1 attending upon a future birth and transmigration4 #cf4 ,whoso comes to know in his understanding1 this state of supreme and inexpressible felicity2 he is sure to overcome all his worldly appetites1 that bind him fast to this earth4 #cg4 ,but whoso labours in his mind under his affections to this world1 he has to rove continually in it as in the whirlpool of a stream1 and destroys the supreme felicity of his soul in his continuous turmoil4 #ch4 ,it was the lotus-born ,brahm1 that was conscious of his egoism at first1 and who has by the will of his mind1 spread out this universe4 7,he is eternally acting1 and has not retired after his act of creation74 ,,chapter ,,lxii4 ,,interpretation ,,of ,,destiny4 ,argument4 ,the erroneous conception of creation and of ,destiny both as active and inactive4 ,vasishtha continued3--,these myriads of worlds and the millenniums of kalpa ages1 are no more real in themselves than our false computation of the millionth part of an atom or the twinkling of an eye4 #b4 ,it is our error that represents them as true to us1 though they are as false as our calculation of those infinitesimals4 #c4 ,these creations whether past or future1 follow one another in endless succession1 like the overflowing currents of water1 with all the waves1 eddies and whirlpools in them4 #d4 ,the prospect of these created worlds is as false1 as the delusive mirage1 which presents a stream of water1 flowing with strings of flowers1 fallen from the plants on the shore4 #e4 ,the conceptional creation is as baseless as a city in a dream or magic show2 or as mountain in fiction1 or an imaginary castle in air4 7,it is a flatus venti1 and not based on any thing real2 but has a mere psychological existence1 depending on fancy and imagination74 #f4 ,rma said3--,sir1 the drift of your reasoning1 leads to the establishment of the identity of the conceptional creation with the creator2 and that this unity of both is the belief of the learned and wise4 7,so says ,hegel3 8creation is the reality of ,god2 it is ,god passing into activity0 ,lewe's ,hist4 ,ph4 ,,ii p4 #fbf74 #g4 ,now tell me1 what you have to say with regard to the material bodies1 which these existence bear on earth2 and what is the cause that the body is subject to the casualties unknown to the inward spirits4 7i4e4 ,the body is subject to material laws1 but not so the immaterial spirit which has no change74 #h4 ,vasishtha replied3--,there is a supernatural and active energy of the ,divine ,intellect1 called the predominant ,decree1 ,fate or ,destiny1 which must come to pass1 and bear its command over all our actions and desires4 7,destiny is irresistible1 being the decree of ,providence1 governing all events and our free wills also4 ,fate is the personification of the female agency of god4 ,here ,vasishtha is a fatalist also2 but his fate is the ,divine decree74 #i4 ,she is invested from the beginning with irresistible and multifarious powers2 and destines the manner in which every thing is to take place and continue for ever4 7,the philosophical destiny is the sum of the laws of universe1 of matter and mind74 #aj4 ,she is the essential cause of all essence1 and the chief mover of the intellect2 she is styled as the great power of powers1 and remains as the great viewer of all things4 #aa4 ,she is called the great agency and the great producer of all events2 ,she is known as the chief mover of occurrences1 and she is the soul and source of all accidents4 7,the mythological ,destiny is superior to gods and men1 and rules over the great ,jove himself74 #ab4 ,she whirls the worlds as straws1 and bears her sway over the deities and demons2 she commands the ,nga dragons and the mountain monsters to the end of time4 #ac4 ,she is sometimes thought to be an attribute of ,divine essence1 and to remain pictured in her ever varying colours in the hollow vacuity of the ,divine ,mind4 7,the theological destiny is the ,almighty ,will of ,god and his foreknowledge also2 before which the fates float about1 as if they are drawn up in variegated pictures74 #ad4 ,the learned have explained ,brahm the ,demiurge1 to be identic with the ,spirit of ,brahma1 for the understanding of those that are ignorant in spiritual knowledge2 and by destiny they mean his creation4 7i4e4 ,creation is destination of the preordaining and irrevocable will of ,god74 #ae4 ,the immovable spirit of ,brahm1 appears to be full of moving creatures and the infinity of ,divine existence1 seems to teem with the finite creation in the midst of it1 like a grove of trees growing under the concavity of the hollow sky4 #af4 ,the unwaking spirit of ,god reflected various images in itself 7as in a dream71 likening to the reflection of a dense forest in the lens of a crystal stone3 and these were understood by the demiurgus ,brahm1 as the prototype of the destined creation1 in the hollow sphere of the ,divine mind4 #ag4 ,the ,intellect naturally exhibits a variety of forms in itself1 as the body of an embodied person1 shows its various members to view2 and these were taken by the lotus-born ,brahm1 as the several parts in the great body of the cosmos4 7,the ,intellect is the phantasmagoria of the world1 and the ,demiurge is the formal framer of it74 #ah4 ,this foreknowledge of events imprinted in the ,intellect of ,god1 is called ,destiny1 which extends over all things at all times4 7,this is ,fatum christianum1 that every thing is regulated by foreknowledge and ,providence74 #ai4 ,the meaning of ,destiny1 comprises the knowledge of the causes1 which move1 support and sustain all things in their proper order2 and that such and such causes1 must produce such and such effects for ever4 7,this is the ,stoic ,fate of ,jewish ,essences2 or a concatenation of causes whence all things necessarily result74 #bj4 ,this destiny is the force or mobile power1 that moves all men and animals1 and vegetable and inanimate creations2 it is the beginning 7or primary source7 of the time and motion of all beings4 7,it is fatum from fari--the word or decree of ,providence1 that was the beginning of all existence47 #ba4 ,it is combined with ,divine power1 as the power divine is combined with it2 and this combination of them into one1 is the cause of the production and existence of the world4 #bb4 ,it is the union or conformity of human exertion1 with the course of destiny or decree of ,god1 that is productive of certain ends1 which are respectively called their destiny and destined effects4 7,here ,destiny is defined as the combination of human and superhuman powers2 and that the co-operation of natural and supernatural agencies1 are necessary to the production of effects74 #bc4 ,what more have you to ask me1 ,rma6 with regard to destiny and self-exertion2 when ,i tell you that it is destined to all beings to betake themselves to their proper actions1 in the destined or prescribed manner1 in order to bring about the desired result8 7,their destiny is equal to ,vidhi or fixed laws1 which were combined in ,brahm74 #bd4 ,when a predestinarian sits idle and quiet1 under the belief of being fed by his fixed lot2 he is then said to depend on his destiny alone 7as a fatalist74 #be4 ,by sitting idle in the manner of a waiter on ,providence1 for the whole of his lifetime1 he gains nothing2 but comes to lose his good sense and energy in a short time1 and finally dies away in famine by his sole reliance on destiny4 7,hence fate fat and faut 7in ,arabic71 is synonymous with death74 #bf4 ,it is quite certain that whatever is destined1 must surely come to pass of its own accord2 and that it is impossible to prevent it by the foresight of gods and men4 #bg4 ,yet the intelligent ought not cease to exert their activity1 by relying in their fates only2 for they must know that it is our exertion that brings destiny into action4 7,because it is1 destined1 that destiny requires to be enforced by human exertion1 in order to bring on its effect4 ,it is operation which enforces the law1 which is otherwise dormant and a dead letter74 #bh4 ,destiny is inactive and abortive1 without an active power to enforce it to action2 it is human activity1 that is productive of any effect or production in nature by the help of destiny4 #bi4 ,depend on destiny1 and remain both deaf and dumb as a doll2 be inactive1 and become dull and torpid as a block4 ,say1 what is the good of this vital breath1 unless it has its vitality and activity8 7,destiny has destined man to exertion in order to produce the destined end2 and has so ordained all animated nature1 in order to be productive74 #cj4 ,it is good to sit quiet2 by restraining even the vital breath in ,yoga meditation2 whereby one can obtain his liberation3 otherwise the inactive man is not to be called a ,yogi1 but an idler and a lazzarone4 #ca4 ,both activity and inactivity are good for our liberation from pain2 but the high minded esteem that as better1 which saves them from the greater pain of regeneration1 7i4e4 the hybernation of ,yoga meditation74#c #cb4 ,this inactive destiny is a type of the latent ,brahm2 and who so leans to it by laying aside his busy course1 is verily installed in the supremely holy state of highest felicity 7as in ecstasis and hypnotism74 #cc4 ,the inert destiny resides every where in the manner of ,brahma--the latent soul in all bodies1 and evolves itself in various shapes1 by means of activity in all its productions4 ,,chapter ,,lxiii4 ,,immutability ,,of ,,the ,,divine ,,mind4 ,argument4 ,expansion of the ,divine ,spirit1 and its apparent variations in ,nature4 ,vasishtha continued3--,the essence of ,brahma is all in all1 and ever remains in every manner in every thing in all places4 ,it is omnipotence1 omniform and the lord ,god of all4 7,this is the to pan of ,pantheism1 that1 ,god is ,all and ,all is ,god2 that ,god and nature are one substance1 and all its various modifications4 7,this is the doctrine of ,vednta1 ,plato and ,plotinus1 and lately of ,sufism and ,german philosophy774 #b4 ,this ,essence is the ,spirit or ,soul1 whose omnipotence developes itself sometimes in the form of intellectual activity1 and sometimes in the tranquility of soul4 ,sometimes it shows itself in the momentum of bodies1 and at others in the force of the passions and emotions of the soul4 ,sometimes as something in the form of creation1 and at another as nothing in the annihilation of the world4 7,this is the to on onton--the ,all of all2 the eternal source of all existence2 the ,subjective as well as ,objective both together74 #c4 ,whenever it realises itself any where in any form or state1 it is then viewed in the same manner at the same place and time4 7,the spirit realises itself in one form or other of its own free ,will74 #d4 ,the absolute ,omnipotence manifests itself as it likes and appears to us2 and all its powers are exhibited in one form or other to our view and understandings4 #e4 ,these powers are of many kinds1 and are primarily concentrated in the ,divine ,soul or ,spirit4 ,the potentialities 7or potes esse7 are the ,active and ,passive powers1 also the ,rational and ,irrational and all others4 #f4 ,these varieties of powers are the inventions of the learned for their own purpose and understanding2 but there is no distinction of them in the ,divine ,spirit4 7,all diversities are one and the same to the unity of ,god 7omne ens--to en--est unum4 ,and again1 ,qua ens est indivisum in se1 divisum ab omnialio774 #g4 ,there is no duality in reality1 the difference consists in shape and not in substantiality4 ,thus the waves in the waters of the sea1 the bracelets and wristlets formed of gold1 are no more than modifications of the same substances4 7,all formal differences terminate in the material1 and this again in the immaterial ,spirit of ,god74 #h4 ,the form of a thing is said to be so and so1 from its appearance only and not in its reality4 ,the snake is affirmed of a rope1 but we have neither the outward perception nor inward thought of a snake in it4 ,hence all appearances are delusions of sense4 #i4 ,it is the universal soul that shows itself in some form or other1 to our deluded senses and understandings1 and this also according to our different apprehensions of the same thing 7as what appears as gold to one1 seems as brass to another74 #aj4 ,it is the ignorant only that understand the ,omniform ,god1 to be all forms of things2 while the learned know the forms to be modifications of the various powers of the ,almighty1 and not the figures themselves4 #aa4 ,now whether the forms 7of material things7 be real or unreal1 it is to be known that they appear to men according to their different apprehensions of those beings1 which ,brahma is pleased to exhibit in any particular form to their minds and senses4 7i4e4 ,some taking an abstract and others a concrete view of them1 agreeably to their internal conceptions or external perceptions1 of their various properties and qualities74 ,,chapter ,,lxiv4 ,,the ,,germinating ,,seed4 ,vasishtha resumed3--,the supreme ,deity is the all-pervading spirit and the great ,god and ,lord of all4 ,he is without beginning and end1 and is self-same with the infinite bliss of his translucent self-cogitation4 #b4 ,it is this supreme felicity and purely intellectual substance1 whence the living soul and mind have their rise1 prior to their production of the ,universe4 7i4e4 ,the eternal and inert bliss called ,brahma1 became the living soul--anima1 of and the active mind--mens1 which created the world74 #c4 ,rma asked3--,how could the self-cogitation of ,brahma1 as the infinite spirit and one without a second1 conceive in it a finite living soul other than itself1 and which was not in ,being4 7,the inactive and active souls1 are not the one and the same thing1 nor can the immutable and infinite be changed to one of a finite and changeful nature2 nor was there a secondary being co-existent with the unity of the self-existent ,god74 #d4 ,vasishtha replied3--,the immense and transparent ,spirit of ,brahma1 remained in a state of asat--non-existence1 a state of ineffable bliss as seen by the adept ,yogi2 but of formidable vastness as conceived by the uninitiated novice4 7i4e4 ,the meditation of the ,infinite is a delight to the spiritualist1 but it is a horror to the gross idolator1 whose mind knows nothing beyond matter and material forms74 #e4 ,this state of supreme bliss1 which is ever tranquil1 and full with the pure essence of ,god1 is altogether undefinable1 and incomprehensible1 even by the most proficient in divine knowledge4 7,god is unknowable1 is the motto of the wise ,athenians and modern ,agnostics74 #f4 ,thence sprang a power 7an hypostasis7 like the germ of a seed1 and possessed of consciousness and energy1 that is called the living and conscious soul1 and which must last until its final liberation4 7,this is the ,demiurge1 an emanation from ,god1 and the source and soul of the world74 #g4 ,the clear mirror of the mind of this being1 reflected in its vast vacuous sphere1 the images of innumerable worlds set above one another1 like statues engraved upon it4 #h4 ,know ,rma6 the living soul to be an inflation of ,divine ,spirit1 like the swelling of the sea and the burning of a candle1 when its flame is unshaken by the wind4 7,the psyche or anima is the energy of the universal soul1 or the finite rising from the ,infinite74 #i4 ,the living soul is possessed of a finite cognoscence as distinguished from the clear and calm consciousness of the ,divine ,spirit4 ,its vitality is a flash of the vacuous intellect of ,brahma and appertaining to the nature of the living ,god4 ,divina particula aurae4 ,the ,lord says3 #8,aham asmi--,i am that ,i am'2 but the living soul knows itself to be #8,soham asmi'--,i am ,he or of ,him4 #aj4 ,vitality is the essential property of the soul1 resembling the inseparable properties of motion in the wind1 warmth in the fire and coldness in the ice4 7,animation is the natural faculty and necessary property of the soul74 #aa4 ,our ignorance of the nature of the ,divine ,intellect and ,spirit1 throws us to the knowledge of ourselves by our self-consciousness1 and this it is1 which is called the living soul4 7,beyond our conscious or subjective knowledge of ourselves1 we know nothing of the subjectivity of ,god1 nor are we certain of any objective reality74 #ab4 ,it is by means of this positive consciousness1 that we know our egoism or self-existence2 it strikes us more glaringly than a spark of fire1 and enlightens us to the knowledge of ourselves more than any other light4 7,our self-consciousness is the clearest of all knowledge1 and the basis of all truth according to ,descartes74 #ac4 ,as in looking up to heaven1 its blue vault is presented to the sight1 beyond which our eyes have not the power to pierce2 so in our inquiry into the nature of soul1 we see no more than the consciousness of ourselves1 and nothing besides4 7i4e4 ,the subjective soul only is knowable1 and naught beyond it74 #ad4 ,our knowledge of the soul presents to us in the form of ,ego known by its thoughts1 like the vacuous sky appearing as a blue sphere by cause of the clouds4 7,the ,ego is the subject of thoughts and self-cogitation74 #ae4 ,egoism differentiates the soul from our ideas of space and time1 and stirs within it like the breath of winds1 by reason of its subjectivity of thoughts4 7,differentiation of the subjective ,ego from the ,objective space and time1 is as the difference of ,ego and ,non-,ego1 ,i and ,not ,i1 ,le moi et non moi1 ,das ,ich und nicht ich1 ,aham and twam c474 #af4 ,that which is the subject of thoughts1 is known as the ,ego1 and is variously styled as the intellect1 the soul1 the mind1 the my or delusion and ,prakriti or nature4 7,the ,ego personified is ,rudra1 the personification of chitta-cogitation is ,vishnu1 of ,jva or the soul is ,brahm1 and of the manas or mind is the my or ,illusion74 #ag4 ,the mind 7chetas7 which is the subject of thoughts1 contemplates on the nature of elementary matter1 and thus becomes of itself the quintessence of the five elements4 7,the mind is opposed to matter1 but being the principle of volition produces matter at its will74 #ah4 ,the quintessential mind next becomes as a spark of fire 7of itself71 and remains as a dim star--a nebula1 in the midst of the vacuity of the yet unborn universe4 7,the nebulae are the primary formations of heavenly bodies1 called ,brahmndas or mundane eggs74 #ai4 ,the mind takes the form of a spark of fire by thinking on its essence1 which gradually developes itself like the germ of a seed1 in the form of the mundane egg by its internal force4 7,the doctrine of evolution from fire1 the arche of all things according to ,heraclitus4 ,lewe's ,hist4 ,ph4 ,i #gb74 #bj4 ,the same fiery spark figuratively called the ,brahmnda or mundane egg1 became as a snowball amidst the water1 and conceived the great ,brahm within its hollow womb4 7,the ,spirit of ,god1 dove-like1 sat brooding over the hollow deep4 ,milton74 #ba4 ,then as sensuous spirits assume some bodily forms at pleasure1 although they dissolve as a magic city in empty air2 so this ,brahm appeared in an embodied form to view4 7,spirits are at liberty to take upon them any form they like74 #bb4 ,some of them appear in the form of immovable1 and others in those of moving beings2 while others assume the shapes of aerials1 as they are fond of choosing for themselves4 7,hence the transmigration of souls in different bodies1 depends on their own choice2 and not on necessity or result of prior acts74 #bc4 ,thus the first born living being had a form1 for himself as he liked in the beginning of creation1 and afterwards created the world in his form of ,brahma or ,virinchi 7,vir-incipiens74 7,the ,demiurge1 maker1 creator or architect of the visible world1 had necessarily a personality of his own74 #bd4 ,whatever the self-born and self-willed soul1 wishes to produce1 the same appears immediately to view as produced of its own accord4 7,everything appeared of itself at the ,fiat of ,god74 #be4 ,brahm1 originating in the ,divine ,intellect1 was by his nature the primary cause of all1 without any cause of his own2 though he appointed the acts of men2 to be the cause of their transition from one state to another1 in the course of the world4 7,all the future states of beings depend on their acts of past and present lives1 except that of the ,great creator who is uncreated and unchangeable74 #bf4 ,the thoughts naturally rise in the mind1 like the foaming water1 to subside in itself2 but the acts done thereby1 bind us1 as the passing froth and flying birds are caught by ropes and snares4 7,the thoughts are spontaneous in their growth as grass1 and they entail no guilt on us4 ,shakespeare74 #bg4 ,thoughts are the seeds of action1 and action is the soul of life4 ,past acts are productive of future consequence1 but inaction is attended with no result4 7,our lives are reckoned by our acts1 and there is no vitality without activity74 #bh4 ,the living soul bears its vitality as the seed bears the germ in its bosom2 and this sprouts forth in future acts1 in the manner of the various forms of leaves1 fruits and flowers of trees4 7,thus the living soul of ,brahm was the seed of all animate and inanimate beings74 #bi4 ,all other living souls that appeared in the various forms of their bodies1 had such forms given to them by ,brahm1 according to their acts and desires in premundane creations in former ,kalpas4 7,hence the belief in the endless succession of creations74 #cj4 ,so the personal acts of people are the causes of their repeated births and deaths in this or other worlds2 and they ascend higher or sink lower by virtue of their good or bad deeds1 which proceed from their hearts and the nature of their souls4 #ca4 ,our actions are the efforts of our minds1 and shape our good or bad destinies according to the merit or demerit of the acts4 ,the fates and chances of all in the existing world1 are the fruits and flowers of their past acts1 and even of those done in prior ,kalpas2 and this is called their destiny4 7,sstra3 ,no act goes for naught even in a thousand ,kalpas4 ,m bhuktan kshiyate ,karma1 kalpa koti satai rapi74 ,,chapter ,,lxv4 ,,nature ,,of ,,the ,,living ,,soul4 ,argument4 ,the mind and its operations1 the subjective and objective1 and lastly the ,divine ,intellect4 ,vasishtha continued3--,the ,mind sprang at first from the supreme cause of all2 this mind is the active soul which resides in the supreme soul 7the ,ens entium74 #b4 ,the mind hangs in doubt between what is and what is not1 and what is right and what is wrong4 ,it forgets the past like the scent of a fleeting odor by its wilful negligence4 7,unmindfulness is the cause of forgetfulness74 #c4 ,yet there is no difference between these seeming contraries2 because the dualities of ,brahma and the soul1 the mind and my1 the agent and act1 and the phenomenal and noumenal worlds1 all blend together in the unity of ,god4 7,all seeming differences converge in unvarying ,mind74 #d4 ,there is but one ,universal soul displaying its ,intellect as a vast ocean1 and extending its consciousness as a sea of unlimited extent4 7,these extend to all beings in the universe74 #e4 ,what is true and real shines forth amidst all that is untrue and unreal2 so does the subjective essence of the mind subsist amidst all its airy and fleeting dreams in sleep4 ,and thus the world is both true and untrue as regards its subsistence in ,god and its external phenomena4 7,the substance is real but the appearance is false74 #f4 ,the erroneous conception either of the reality or unreality of the outer world1 does not spring in the mind1 which is conscious of its operations only1 and of no outward phenomena4 ,this conception is like the deception of a magic show1 and is concomitant with all sensuous minds4 #g4 ,it is the long habit of thinking the unreal world as real1 that makes it appear as such1 to the unthinking1 as a protracted sleep makes its visionary scenes appear as true to the dreaming soul4 ,it is the want of reflection1 that causes us to mistake a man in a block of wood4 #h4 ,want of spiritual light misleads the mind from its rationality1 and makes it take its false imaginations for true2 as children are impressed with a belief of ghosts in shadows1 through their fear and want of true knowledge4 #i4 ,the mind is inclined of its own tendency1 to assign a living soul 7and also a body7 to the ,divine ,spirit2 which is devoid of appellation1 form or figure1 and is beyond our comprehension2 7and is styled the ,incomprehensible74 #aj4 ,knowledge of the living state 7personality71 leads to that of ,egoism which is the cause of intellection4 ,this again introduces the sensations and finally the sensible body4 7,ego is the subject of thoughts74 #aa4 ,this bondage of the soul in body1 necessitates a heaven and hell for want of its liberation and then the acts of the body1 become the seeds of our endless transmigrations in this world4 #ab4 ,as there is no difference between the soul1 intellect and life1 so there is no duality in the living soul and intellect1 nor in the body and its acts1 which are inseparable from each other4 #ac4 ,acts are the causes of bodies1 and the body is not the mind2 the mind is one with egoism1 and the ego is the living soul4 ,the living soul is one with the ,divine ,intellect and this soul is all and the lord ,god of all4 ,,chapter ,,lxvi4 ,,meditation ,,of ,,the ,,subjective ,,and ,,objective4 ,argument4 ,origin and ,nature of ,duality and the ,manner of its ,extinction4 ,thus ,rma6 there is one true essence1 which appears many by our mistake2 and this variety is caused by the production of one from the other1 as one lamp is lighted from another4 #b4 ,by knowing one's self as nothing as it was before its coming to being1 and by considering the falsity of his notions 7of his reality71 no one can have any cause of grief 7at its loss74 7,the ,sruti3--,the knower of the true-self1 is above all grief and sorrow74 #c4 ,man is but a being of his own conception1 and by getting rid of this concept1 he is freed from his idea of the duality of the world 7as a distinct existence72 just as one with his shoes on1 perceives the whole earth he treads upon1 to be covered over with skin4 #d4 ,as the plantain tree has no pith except its manifold coats1 so there is no substantiality of the world beside our false conceptions of it4 #e4 ,our births are followed by childhood1 youth1 old age and death one after the other1 and then opens the prospect of a heaven or hell to our view1 like passing phantoms before the flighty mind4 #f4 ,as the clear eye sees bubbles of light in the empty sky1 so the thoughtless mind views the firmament full of luminous bodies 7which are but phantoms of the brain74 #g4 ,as the one moon appears as two to the dimsighted eye1 so the intellect1 vitiated by influence of the senses1 sees a duality in the unity of the supreme spirit4 #h4 ,as the giddiness of wine presents the pictures of trees before the drunken eye1 so does the inebriation of sensation1 present the phantoms of the world before the excited intellect4 #i4 ,know the revolution of the visible world1 to resemble the revolving wheel of a potter's mill2 which they turn about in play as the rotatory ball of a terrestrial globe4 #aj4 ,when the intellect thinks of another thing 7as matter7 beside itself1 it then falls into the error of dualism2 but when it concentrates its thoughts in itself1 it then loses the sense of the objective duality4 #aa4 ,there is nothing beside the ,intellect except the thoughts on which it dwells2 and its sensations are all at rest1 as it comes to know the nihility of objects4 #ab4 ,when the weak intellect is quiet by its union with the ,supreme1 and by suppression of its functions1 it is then called sansnta--or quiescent or insouciant4 #ac4 ,it is the weak intellect that thinks of the thinkables1 but the sound understanding ceases from all thoughts2 as it is a slight intoxication that makes one rave and revel about1 while deep drinking is dead to all excitements4 #ad4 ,when the sound and consummate understanding1 runs in one course towards its main reservoir of the supreme2 it becomes divested of its knowledge of the knowables1 and of its self-consciousness also in the presence of the one and no other4 #ae4 ,the perfected understanding finds the errors1 to which it is exposed by its sensation of the sensibles2 and comes to know1 that birth and life and all the acts and sights of the living state1 are as false as dreams4 #af4 ,the mind being repressed from its natural flight1 can have no thought of any thing2 and is lost in itself2 as the natural heat of fire and motion of the wind being extinct1 they are annihilated of themselves4 #ag4 ,without the suppression of mental operations1 the mind must continue in its misconceptions1 as that of mistaking a rope for a snake through ignorance4 #ah4 ,it is not difficult to repress the action of the mind and rouse our consciousness2 in order to heal our souls of the malady of their mistaken notion of the world4 #ai4 ,if you can succeed to suppress the desires of your restless mind at any time1 you are sure to obtain your liberation even at the very moment and without fail4 #bj4 ,if you will but turn to the side of your subjective consciousness only1 you will get rid of the objective world1 in the same manner as one is freed from his fear of snake in a rope1 by his examination of the thing4 #ba4 ,if it is possible to get rid of the restless mind1 which is the source of all our desires2 it is no way impossible to attain to the chief end of liberation to any4 #bb4 ,when highminded men are seen to give up their lives as straws 7in an honorable cause71 there is no reason why they should be reluctant to abandon their desires for the sake of their chief good of liberation4 #bc4 ,remain unfettered by forsaking the desires of your greedy mind2 for what is the good of getting sensible objects1 which we are sure to lose 7some time or other74 #bd4 ,the liberated are already in the sight of the immortality of their souls and of ,god1 as one who has got a fruit in his hand1 or sees a mountain palpable before him4 #be4 ,it is the ,spirit of ,god alone1 that abides in everything in these phenomenal worlds1 which rise to view like the waves of the waters of the great deluge4 ,it is his knowledge that is attended with the summum bonum of liberation1 and it is ignorance of that supreme ,being1 that binds the mind to the interminable bondage of the world4 ,,chapter ,,lxvii4 ,,lecture ,,on ,,truth4 ,argument4 ,nature of the ,active and ,living ,soul 7,jva7 and its ,sensations4 ,rma said3--,leaving the mind please tell me more about the nature of the living soul2 what relation it bears to the ,supreme soul1 how it sprang from the same and what is its essence4 #b4 ,vasishtha replied3--,know ,brahma is omnipresent1 and the ,lord of all at all times2 ,he manifests himself in whatever attribute he assumes to himself at his free will4 ,ex arbitrio suo4 #c4 ,the attribute which the universal soul assumes to itself in the form of perception 7chtana71 is known by the term living soul1 which possesses the power of volition in itself4 #d4 ,there are two causal principles combined with the living soul1 namely3 its predestination resulting from its prior acts and volitions2 and its later free will which branch forth severally into the various causes of birth1 death and subsistence of beings4 #e4 ,rma said3--,such being the case1 tell me1 ,o thou greatest of sages1 what this predestination means and what are these acts1 and how they become the causal agents of subsequent events4 #f4 ,vasishtha replied3--,the intellect 7chit7 is possest of its own nature of the properties of oscillation and rest1 like the vacillation and stillness of the winds in the air4 ,its agitation is the cause of its action1 otherwise it is calm and quiet as a dead lock--quietus itself4 #g4 ,its oscillation appears in the fluctuation of the mind1 and its calmness in the want of mental activity and exertions2 as in the nonchalance of ,yoga quietism4 #h4 ,the vibrations of the intellect lead to its continual transmigrations2 and its quietness settles it in the state of the immovable ,brahma4 ,the oscillation of the intellect is known to be the cause of the living state and all its actions4 7,the moving force of the mind is the animism of ,stahl1 and its rest is the quietus of ,plato74 #i4 ,this vibrative intellect is the thinking ,soul1 and is known as the living agent of actions2 and the primary seed of the universe4 7,this is the anima mundi or moving force of the world1--the doctrine of ,stahl74 #aj4 ,this secondary soul then assumes a luminous form according to the light of its intellect1 and afterwards becomes multifarious at its will1 and by means of the pulsations of the primary intellect all over the creation4 7,this luminous form is represented by the red body of ,brahma and the red clay of which ,adam was formed4 7,it was the ,all--to pan of ,pantheism1 and the ,principium hylarchicum or first principle of ,henry ,moore774 #aa4 ,the pulsative intellect or soul1 having passed through many transformations 7or transmigrations71 is at last freed from its motion and migration4 ,and there are some souls which pass into a thousand births and forms1 while there are others which obtain their liberation in a single birth 7by means of their ,yoga meditation or unification with ,god1 which is the final aim of ,platonism and of the ,chinese ,laosin74 #ab4 ,so also the human soul being of its own nature prone to assume its dualism of the motive intellect1 becomes by itself the cause of its transmigration and sufferings1 as also of its transient bliss or misery in heaven or hell4 7,there is no rest for the restless soul1 until it rests in the bosom of the all-tranquil and ,universal soul74 #ac4 ,as the same gold is changed to the forms of bracelets and other things1 and as the same gross matter appears in the different forms of wood and stone2 so the uniform soul of ,god appears as multiform according to his various modes and attributes4 7,the soul modifies itself into many forms of activity and passivity74 #ad4 ,it is the fallacy of the human mind1 that views the forms as realities1 and causes one to think his soul which is freed from birth and form1 to be born1 living and dead1 as a man sees a city to rise and fall in his delirium4 7,the appearances and forms of things are objective and false fabrications of the intellect74 #ae4 ,the varying intellect erroneously conceives its unreal egoism and meitatem as realities1 from its ignorance of its unity with the unchangeable reality of ,god1 and also from its felicity of enjoyments peculiar to its varied state4 7,the or desire of fruition is the cause of the revolution of the soul in endless states of beings74 #af4 ,as ,lavana the ,king of ,mathura1 falsely deemed himself as a ,chandla1 so the intellect thinks on its own different states of existence and that of the world 7from its desire of enjoying its pleasures which are deeply rooted in itself74 #ag4 ,all this world is the phantom of an erroneous imagination1 ,o ,rma6 it is no more than the swelling of the waters of the deep4 7,the world is the expansion of the self-same soul and its evolution is the volition of ,brahma74 #ah4 ,the intellect is ever busied with the intellection of its own intelligences1 and the innate principles of its action2 in the same manner as the sea is seen to swell with its waters moving in waves of themselves4 7,the continuation of the intellect in the association of its preconceived ideas1 is carried on by law of continuity74 #ai4 ,the intellect is as the water in the wide expanse of ,brahma2 its inflation raises the waving thoughts in the mind1 resembling the bubbles of water1 and produces the revolutions of living souls like eddies in the sea of this world4 #bj4 ,know thy soul1 ,o gentle ,rma6 as a phenomenon of the all pervading ,brahma1 who is both the subject and object of his consciousness1 and who has posited in thee a particle of himself1 like the breath of a mighty lion4 #ba4 ,the intellect with its consciousness1 constitutes the living soul1 and that with the will forms the mind2 its knowing power is the understanding1 and its retentiveness is called its memory3 its subjectivity of selfishness is styled egoism1 and its error is called my or delusion4 7,consciousness is perception qua mens de presenti suo statu admonitur4 ,the living soul is psyche or animus4 ,the intellect is the mover of the will4 ,the intellectus est prior voluntate1 non enimst voluntas c4 ,the understanding has the power to acquire knowledge1 and memory has the power of retention c474 #bb4 ,the mind by its imagination stretches out this world1 which is as false as the phantom of ,utopia--,gandharva-nagaram or an air drawn city4 #bc4 ,the objective knowledge of the world in the mind1 is as false as the appearance of chains of pearls in the sky1 and as the visionary scenes in a dream4 7,the objective is the feigned fabrication of the mind1 and therefore unreal74 #bd4 ,the soul which is ever pure and self sufficient in its nature1 and remains in its own state of tranquility2 is not perceived by the perverted mind dwelling on its delusive dreams4 #be4 ,the objective world is referred to waking--,jgrat1 because it is perceived in the waking state of the soul2 and the subjective mind is allied to sleep--swapna1 because the mind is active during the sleeping and dreaming states4 ,the ego is related to deep sleep--sushupta1 when we are unconscious of ourselves1 and the fourth or pure ,intellect--turya or turya1 is the trance or hybernation of the soul4 #bf4 ,that which is above these four conditions1 is the state of ultimate bliss1 ecstasis2 and it is by reliance on that supremely pure essence of ,god1 that one is exempted from all his causes of grief and sorrow 7in his ecstatic delight74 #bg4 ,everything is displayed in ,him and all things are absorbed in ,him also2 this world is neither a reality here or there2 it presents only the false appearance of strings of pearls in the sky4 7,sensible forms are empty appearances1 and are only believed as real by materialists74 #bh4 ,and yet ,god is said to be the cause and substratum1 of all these unobstructed phantoms rising to the view1 as the empty air is said to be the receptacle of the rising trees4 ,thus the uncausal ,god is said to be the cause of this uncaused world1 which only exists in our illusive conceptions1 and presents itself to our delusive sensations of it4 #bi4 ,as a polished piece of iron gets the reflexion of a grosser piece1 so do our finer or inner sensations take the representations of the gross forms of their particular objects 7though the senses and sensible objects are both untrue1 as mere delusive and delusions74 #cj4 ,these sensations are conveyed to the mind1 and thence again to the living soul and intellect1 in the same manner as the roots supply the sap to the stem1 and thence to the branches1 and lastly to the fruits of trees4 7i4e4 ,the ,divine ,intellect is the last receptacle of the impressions of the senses74 #ca4 ,as the seed produces the fruit1 and the same contains the seed in itself2 so the intellect producing the mind and its thoughts can not get rid of them2 but is contained in1 and reproduced by them in successive transmigrations4 #cb4 ,there is some difference however in the simile of the insensible seed and tree2 with the sensible intellect and mind 7which are freed from reproduction by their attainment of liberation72 but the thoughts of the creator and creation like the seed and tree1 are reproductive of one another without end4 7,because the thought of the creator accompanies that of the creation1 and so the viceversa2 owing to the unbroken chain and interminable concatenation of the ideas of causality and its effect74 #cc4 ,but there is this difference between the insensible seed and sensible intellect1 that the former is continually productive of one another1 while the latter ceases in its process upon its attainment of liberation2 yet the ideas of the creator and creation are reproductive of each other adinfinitum4 #cd4 ,yet our understanding shows it as clearly--as the sun light sets forth the forms and colours of objects to view2 that there is one eternal ,god of truth1 who is of the form of intellectual light1 which shows the forms of all things1 that proceed from ,him 7as the colours of objects originate from the solar light1 and are shown again by the same to our optical vision74 #ce4 ,as the ground which is dug presents a hollow1 so the reasoning of every system of sound philosophy establishes the existence of the transcendental void as the cause of all4 7,an unknown first cause without any attribute1 is the unanimous conclusion1 arrived at every rational system of ,philosophy4 ,see ,kusumnjali4 ,here ,vasishtha establishes his vacuous rather than a personal cause74 #cf4 ,as a prismatic crystal represents various colours in its prisms1 without being tinged by the same2 so the transparent essence of ,brahma shows the groups of worlds in its hollow bosom without its connection with them4 7,this variety of vision is caused by our optical deception74 #cg4 ,the universal soul is the source1 and not the substance of all these vast masses of worlds2 just as the seed is the embryo1 and not the matter of the trees and plants and their fruits and flowers that grow from the same4 7,the to on is the only principle called ,god1 all other objects are but phenomenal modifications of his essence74 #ch4 ,rma said3--,oh how wonderful is this world1 which presents its unreality as a reality in all its endless forms unto us2 and though situated in the ,divine self1 appears to be quite apart from it4 ,o how it makes its minuteness seem so very immense to us4 7,what are these worlds but as particles subsisting in the divine essence1 when they are compared with the immensity of the ,divine spirit and mind--the finite with the ,infinite74 #ci4 ,i see how this shadowy scene of the world appearing in the ,divine soul1 and becoming as an orb1 by virtue of the ideal tanmtras or particles of the divine essence in it4 ,i find it as a snow ball or icicle made of frozen frost4 #dj4 ,now tell me ,sir1 how the spiritual particles increase in bulk1 and in what manner the body of the self born ,brahm was produced from ,brahma4 ,say also in what manner do these objects in nature come to existence in their material forms4 7,brahm the ,demiurgus was an emanation of ,god according to ,gnostics2 and ,vaishwnara was the same as the soul of the world according to ,plotinus74 #da4 ,vasishtha replied3--,too incredible is this form and without a parallel1 which sprang of itself from its own essence4 ,it is altogether inconceivable how some thing is produced of its own conception4 #db4 ,just fancy1 ,o ,rma6 how the unexpanded phantom of a ,vetla or ghost1 swells in bigness to the sight of fearful children2 and conceive in the same manner the appearance of the living spirit from the entity of ,brahma4 7,evolution of the ,living ,god from the inert ,brahma1 is as the springing of the moving spirit from the dormant soul74 #dc4 ,this living spirit was a development of ,brahma--the universal soul2 it was holy and a commensurable and finite being1 and having a personality of its own2 it remained as an impersonal unreality in the essence of the selfexistent ,god4 ,being separated afterwards from its source1 it had a different appellation given to it4 7,this is the ,holy spirit or ghost in one sense1 as also the ,divine ,logos in another1 and in whom there was life74 #dd4 ,as ,brahma the all extended and infinite soul1 became the definite living soul at will2 so the living spirit1 became the mind by its volition afterwards4 7,there is a trinity or triple division of the soul into soma or the universal soul1 the pneuma or anima or the living spirit1 and the nous or mens or mind74 #de4 ,the mind which was the principle of intellection1 took a form of its own2 and so likewise the life assumed an airy form in the midst of vacuity4 7,the mind is the state of the impersonal soul with a sense of its personality1 and life is animation or the vital principle in the form of the vital breath74 #df4 ,the wakeful living god 7who had no twinkling of his eyes71 whereby we measure time was yet conscious of its course by means of his thoughts2 and had the notion of a brilliant icicle of the form of the future mundane egg in his mind4 ,see ,manu's ,genesis of the ,world4 ,i4 #dg4 ,then the living soul felt in itself the sense of its consciousness1 and by thinking #8what am ,i1' was conscious of its egoism4 7,why is the non-ego of the objective world put before the ego8 ,the objective orb of the world should follow the subjective consciousness74 #dh4 ,this god next found in his understanding the knowledge of the word taste1 and got the notion of its becoming the object of a particular organ of sense1 to be hereafter called 8the tongue40 7,rasan or the instrument of the perception of rasa or flavour4 ,rasa abiding in water is reckoned first of the elements on account the ,spirit of ,god resting on it before creation1 wherefore ,god is himself called rasa in the ,sruti--rasa vaitat74 #di4 ,the living soul then found out in his mind the meaning of the word #8light1' which was afterwards to sparkle in the eye--the particular organ of sight4 7,the ,bible says1 lux fiat et lux fit--,light to be the first work of creation2 though the ,vedas give ,priority to water as in the passages 8apa eva sasarjdau01 ,manu4 ,yasrishtih ,srasturdy4 ,sakuntala74 #ej4 ,next the god came to know in his mind the property of smell1 and the organ of smelling2 as also the substance of earth to which it appertains as its inseparable property4 7,the ,nyaya says3 prithv gandhavat--the earth is smelling4 ,it followed the creation of light74 #ea4 ,in this manner the living soul1 came to be acquainted at once with the other sensations1 and the organs to which they appertain as their inseparable properties and objects4 7,the word bhavit means the spontaneous growth of these faculties in the soul or mind1 and kkatlya signifies the simultaneous occurrence of the senses1 and sensible objects1 and their sensations in the mind74 #eb4 ,the unsubstantial living spirit which derives its being from the essence of the substantial ,brahma1 comes next to acquire the knowledge of sound1 the object of the organ of hearing1 and the property of air4 7,so ,nyya3--8ksh sabddharah02 and 8y ,sruti visaya gunh0--,sakuntala74 #ec4 ,it then comes to understand the meaning of the word touch 7twak7 as the medium of feeling1 as also to know the tongue as the only organ of taste4 7,according to schoolmen1 taste is the object of the palate and not of the tongue74 #ec4 ,it finds the property of colour to be the peculiar object of the eye--the organ of sight2 and that of smell to be an object peculiar to the nose--the organ of the sense of smelling 7ghrnendriya74 #ed4 ,the living soul is thus the common receptacle of the sensations1 and source of the senses1 which it developes afterwards in the organs of sense in the body4 ,it perceives the sensation of sensible objects through the perceptive holes1 that convey their perceptions into the sensorium of the mind4 7,the common sensory is variously placed in ,western philosophy1 such as the heart1 brain1 pineal gland1 the ventrialis c474 #ee4 ,such1 ,o ,rma6 as it was with the first animated being1 is still so with all living animals2 and all these sensations are represented in the ,soul of the world--anima mundi1 in its spiritual form--tivhika1 known as the skshma or lingadeha--the subtle body4 7,the spiritual body has #ag organs of sense viz1 #e ,internal1 #e ,external1 the mind and ,intellect and others 7called the saptadasha lingtmaka linga sarra774 #ef4 ,the nature of this abstruse essence1 is as undefinable as that of the spirit2 it appears to be in motion1 when it is really at rest1 as in our idea of the soul4 7,spiritual bodies are said to move and fly about1 because the spirit is the motive1 and life the animating principle as the soul is that of consciousness74 #eg4 ,as measure and dimensions are foreign1 to our notion of ,brahma--the all conscious soul1 so are they quite apart from that of the spirit also1 which is no more than the motive power of the soul4 7,magnitude1 figure1 motion1 rest1 number1 place1 distance1 position1 c4 are all objects of the senses74 #eh4 ,as the notion of the spiritual1 is distinct from that of all others which are material and corporeal2 so the notion of ,brahma is quite apart from every thing1 except that of his self-consciousness4 7,god says in the ,scripture1 8,i am that ,i am10 which proves his consciousness of himself to constitute his essence74 #ei4 ,rma said3--,if consciousness is self-same with ,brahma1 and our consciousness of ourselves as ,brahma1 make us identic with ,brahma ,himself2 then what is the use of devising a duality of the soul 7as the divine and human souls71 or of talking of the liberation and final absorption of the one in the other8 7,if what the ,sruti says1 ,brahmsmi--,i am ,brahma2 as the scripture declares--8,in ,him we live and move10 then what means our redemption or return to ,him874 #fj4 ,vasishtha replied3--,rma1 your question is irrelevant at this time1 when ,i was going to prove another thing4 ,nothing can be appropriate out of its proper time and place1 as the untimely offering of flowers to gods is not acceptable to them4 7,a question beside the mark is apropos de bottes1 and brought in by the head and shoulders74 #fa4 ,a word full of meaning1 becomes meaningless out of its proper place2 like the offering of flowers to gods and guests1 out of their proper season4 7,so all intempestivous acts1 go mal a propos1 unless they are done in proper time74 #fb4 ,there is a time for the introducing of a subject1 and another to hold silence over it2 so every thing becomes fruitful in its proper season4 7,tempus coronat opus74 #fc4 ,but to resume our subject2 the living soul afterwards appeared from ,him1 as the human soul appears in dreaming2 and thought in himself that he was the great father of created beings in time to come4 7i4e4 ,he would become the ,maker of the world74 #fd4 ,he uttered the syllable ,om 7on or ens71 and was conscious of the verification of its meaning in his mind1 which soon displayed all forms of beings to his mental vision4 7i4e4 ,the ,all ,one became many1 which displayed themselves in the mind of the living ,god as visions in a dream74 #fe4 ,all these were unrealities1 that were displayed in the empty sphere of the divine mind2 and the shadowy world seemed as a huge mountain1 floating before him in the air4 #ff4 ,it was neither born of itself1 nor was made by ,brahm2 nor is it destroyed at any time by any other power4 ,it was ,brahma himself1 appearing as the phantom of an aerial city4 #fg4 ,as the living ,brahm and other spiritual beings1 are unreal in their nature2 so also are the essences of other beings1 from the big giant to the little emmet1 but mere unrealities in their substance4 #fh4 ,it is our erroneous understanding1 that represents these unrealities as real ones unto us2 but the clear understanding will find all things1 from the great ,brahm down to the minutest insect1 to vanish entirely from its sight4 7,errors of the mind breed errors in the brain2 and these lead to errors of vision again74 #fi4 ,the same cause that produces ,brahm1 produces the insects also2 and it is the greater depravity of the mind1 that causes its transmigration1 into the contemptible forms of worms4 #gj4 ,the living being that is possest of a rational soul1 and is devoted to the cultivation of the mind1 attains to the state of man2 and then acts righteously for attaining a better state in after life4 7,these are the states of gods and angels in heaven74 #ga4 ,it is wrong to suppose one's elevation1 to be owing to the merit of his acts1 and his degradation to the condition of worms1 to result from his former acts of demerit2 because there is the same particle of intellect in both of them1 and this being known1 will destroy the mistaken difference between the great and small4 #gb4 ,the notions of the measurer1 measure and measurable1 are not separate from the intellect 7or mind72 therefore the controversy of unity and duality1 is as futile as the horns of a hare or a lake of lotuses in the air4 7,this means the ideas of the producer1 production and product1 are always one in the ,absolute subjective4 ,schelling74 #gc4 ,it is our misconception of the blissful ,brahma1 that produces the wrong notion of solid substances in us2 and this imagination of our own making1 binds us as fast as the silk-worms are fast bound in the cocoons2 formed by their own serum 7or ichor or serosity74 #gd4 ,it is the case of the knower1 to perceive everything in his mind1 as it is revealed in it by ,brahma2 and also to meet with every thing as it is allotted by ,god to his share4 7,god is the revealer and giver of all things4 ,or--,man meets his fate1 as it is meted to him by his ,maker74 #ge4 ,it is the immutable law of nature1 that nothing can be otherwise than what it is ordained to be2 and there is nothing in nature1 which can change its nature for a minute in a whole kalpa-age4 7,nature derives her power from the will of her ,maker1 and her course is1 according to the immutable order1 fixed by the ordainer of all74 #gf4 ,and yet this creation is a false phantom1 and so is the growth and dissolution of all created beings1 as also our enjoyment of them4 7,all visible ,nature is the working of the invisible ,spirit74 #gg4 ,brahma is pure1 all pervading1 infinite and absolute4 ,it is for our misery only1 that we take him for the impure matter and unreal substance2 and as the definite and limited pluralities4 #gh4 ,it is the vitiated imagination of boys1 that fancies the water and its waves as different things2 and makes a false distinction between them which are really the same things4 7,hence whatever differences there appear in objects1 they are all as the fallacy of a snake in the rope with the unknowing4 ,there is no difference of antagonistic powers felt in the spirit of ,brahma1 who is equal in all1 and to whom all things are equal2 though there seems a constant opposition in the natures of things74 #gi4 ,it is ,his undivided self which expanded itself in visible nature1 and which appears as a duality1 like that of the waves and the sea1 and the bracelets and gold4 ,thus ,he of himself appears as other than himself4 7i4e4 ,the difference appearing in the visibles1 disappears in the indifference of the ,divine ,mind74 #hj4 ,we are led to imagine the visible and mutable world1 to have sprung from the invisible and immutable spirit1 which manifested itself in the form of the mind that produced the ,ego4 ,thus we have the visible from the invisible1 and the mind and the ego from the same source4 7,the absolute ,brahma manifesting itself in two forms1 the mind or ego and nature or non-ego4 ,the ,ego of the mind is infinite1 which produced the finite ego or human soul1 personified as the first male 7,adimapurusha or ,adam774 #ha4 ,the mind joined with the ego1 produced the notions of elementary principles or elemental particles2 which the living soul combined with its intellect1 derived from the main source of ,brahma1 and of which it formed the phenomenal world4 7,these notions were the intentive concepts of the formal and reflexive world1 existing primordially in the essence of ,brahma1 as its material cause or 7updnam74 ,so says the ,vednta3--,yato viswamv immi bhutani c474 #hb4 ,thus the mind being realised from ,brahma1 sees before it whatever it imagines2 and whatever the intellect thinks upon1 whether it is a reality or unreality1 the same comes to take place4 ,the reflexion verily passes into reality4 7,the imagination is the faculty representative of the phenomena of internal and external worlds4 ,it is both productive and reproductive4 ,sir ,wm4 ,hamilton4 ,here intellect means the ,supreme ,intellect1 the wisdom of ,god and his design in the works of creation4 ,all beings and things are manifestations of one ,eternal and original mind ,god74 ,,chapter ,,lxviii4 ,,description ,,of ,a ,r,,kshas 7,,or ,,female ,,fiend74#d ,argument4 ,story of ,karkat the female fiend1 and her austerities for extirpation of ,human ,kind4 ,vasishtha said3--,hear me relate to you1 ,rma6 an old anecdote bearing upon this subject1 and relating to a difficult proposition adduced by the ,rkshash for solution4 #b4 ,there lived on the north of ,himlaya a heinous ,rkshash1 by name of ,karkat--a crooked crab2 who was as dark as ink and stalwart as a rock1 with limbs as strong as could split the sturdy oak4 #c4 ,she was also known by the title of ,visch or cholic pain1 by which she was ever afflicted1 and which had reduced her frame like that of the ,vindhy hill1 which was cowered down 7by the curse of ,agastya74 #d4 ,her eye-balls were as blazing as fires2 and her stature reaching half way to the sky1 was girt by a blue garment1 like the shade of night wrapping the atmosphere4 #e4 ,a white mantle formed the covering of her head1 like the fragment of a cloud2 and the long erect hairs of her head1 stood like a sable cloud on her crest4 #f4 ,her eyes flashed as lightnings1 and her sharp hooked nails glistened as sapphires2 her legs were as long as tamla trees1 and her loud laughter was as a burst of frost4 #g4 ,a string of dried bones decorated her body1 like a wreath of flowers2 and the relics of dead bodies1 adorned every part of her body4 #h4 ,she frolicked in the company of ,vetlas1 with human skulls hanging down her ears as ear-rings2 and stretched out her arms aloft1 as if she was going to pluck the sun from his sphere4 #i4 ,her huge body being in want of its necessary aliment1 caused her culinary fire to blaze like the submarine flame1 which the waters of the deep are unable to quench4 7,the latent heat in water74 #aj4 ,nothing could ever satiate the insatiable hunger1 of this big bellied monster2 nor satisfy her lickerish tongue1 which was always stretched out like a flame of fire4 #aa4 ,she thought in herself saying3--,oh6 if ,i could but once go to the ,jambudwpa--the land of ,asia1 ,i would devour all its men in one swoop1 and feast on them continually1 like the submarine fire upon the waters4 #ab4 ,as the clouds cool the burning sands by their rain1 so will ,i allay the burning fire of my hunger there4 ,it is settled as the best plan to support my life1 at this critical moment4 #ac4 ,all men are well guarded by means of their mantras1 medicines1 austerities1 devotions and charities1 from all evils of the world2 whence it is impossible for any body to destroy the indestructible devotee4 7,my all destructive devotion will destroy all2 but render me indestructible74 #ad4 ,i will perform the most rigorous austerities1 with an unflinching heart and mind2 because it is by intensity of painstaking1 that we may gain what is otherwise hard to be had4 7,industria vincit omnia4--,labour conquers all74 #ae4 ,having thought so1 she repaired to an inaccessible mountain1 for the purpose of destroying all animal beings4 7,the ,rkshasa cannibals are devourers of all flesh2 and are of the omnivorous kind74 #af4 ,she climbed to the top of the mountain1 by scrambling over it with her hands and feet2 and stood on it with her body resembling a cloud1 and her eye-balls flashing as lightnings4 7i4e4 ,her body and eyesight1 were similar to the cloud and lightning on the mountain top74 #ag4 ,having got to the summit1 she made her ablution and then sat at her devotion2 with her steadfast eyeballs resembling the two orbs of the sun and moon1 and fixed on one object4 #ah4 ,she passed there many a day and month1 and saw the course of many a season and year4 ,she exposed her huge body to the rigor of heat and cold1 like the hill itself 7on which she sat74 #ai4 ,she with her huge black body1 remained unmoved as a thick sable cloud1 on the mountain top2 and her jet black hairs stood up as if to touch the sky4 #bj4 ,seeing her body beaten by the blasts1 and covered with nothing but her ragged skin2 and her hairs standing up to their end1 to be tossed to and fro by the raging winds2 while the twinklings of her eyelids1 shed a whitish glare on her sable frame1 the god ,brahm made his appearance before her4 ,,chapter ,,lxix4 ,,story ,,of ,,vis,,chik--7continued74#e ,argument4 ,brahm's boon to ,visch1 and the mantra against her ,power4 ,vasishtha resumed3--,after the lapse of a thousand years1 ,brahm appeared to her1 in order to put an end to the ardour of her austerities1 and crown her with success or the reward of her devotion4 7,ardent devotion has the power of displacing even the gods from their heavenly seats74 #b4 ,she saluted him internally in her mind1 and remained fixed in her position2 thinking about the boon she should beg of him1 for allaying her keen appetite4 #c4 ,she soon recollected a certain request1 which she should prefer to her complying god2 and it was to transform her soft and flexible form to the shape of an inflexible iron-nail1 wherewith she could torment all living beings4 7i4e4 ,to make her fleshy form as stiff as a poker1 so as to be able to pierce all others without being pierced herself74 #d4 ,at ,brahm's bidding1 she bethought in herself3 8,i will become as thin as a minute pin1 in order to enter imperceptibly into the hearts of animals1 as the odor of flowers enters the nostrils40 #e4 8,by this means will ,i suck the heart-blood of beings1 to my heart's satisfaction2 in this way will my hunger be satiated1 and the gratification of my appetite1 will give the greatest delight to my soul40 #f4 ,as she was thinking in this manner1 the ,god discovered her sinister motives1 contrary to the character of a yogi2 and accosted her in a voice resembling the roaring of clouds4 #g4 ,brahm said3--,daughter ,karkat1 of the ,rkshasa race1 that sittest here like a cloud on the inaccessible top of this mountain2 know that ,i am pleased with thy devotion1 and bid thee now to raise thyself1 and receive the boon that thou desirest of me4 #h4 ,karkat answered3--8,o ,lord of the past and future6 ,if thou art inclined to grant my request1 then please to confer on me the boon1 of transforming my unironlike body to the form of an iron needle40 #i4 ,vasishtha said3--,the ,god pronounced 8,be it so10 and joined1 8thou wilt be as a pin1 and shalt be called the cholic pain1 for thy giving pain to all bodies40 #aj4 8,thou shalt be the cruel cause of acute pain and pang to all living being2 and particularly to the intemperate and hard-working fools1 and loose libertines1 who are destined to be thy devoted victims40 #aa4 8,moreover shalt thou molest the dwellers of unhealthy districts1 and the practicers of malpractices2 by entering their hearts with thy infectious breath1 and by disturbing their sleep1 and deranging the liver and other intestinal parts of the body40 #ab4 8,thou shalt be of the form of wind 7in the bowels71 and cause bile and flatulence under the different names of colic diseases1 and attack the intemperate both among the wise and unwise40 #ac4 8,the wise when attacked by thee1 will be healed by repeating this runic mantra1 which ,i will here propound for their benefit40 #ad4 ,the mantra runs thus3--8,there lives ,karkat1 the ,rkshas1 in the north of the snowy mountain2 her name is ,vischik1 and it is for repelling her power that ,i repeat this mantra2 8,om1 ,i bow to hring1 hrang and ring1 rang--the powers of ,vishnu1 and invoke the ,vaishnavi powers to remove1 destroy1 root out1 drive away this colic pain1 far beyond the ,himlayas1 and afar to the orb of the moon4 ,om1 7amen7 and swh 7soho71 be it so40 ,let these lines be held on the left arm as an amulet4 #ae4 8,then rub the painful part with the palm of that hand1 and think the colic ,karkat to be crushed under the mallet of this amulet1 and driven back beyond the hills with loud wailing40 #af4 8,let the patient think the medicinal moon to be seated in his heart1 and believe himself to be freed from death and disease2 and his faith will save his life and heal his pain40 #ag4 8,the attentive adept1 who having purified himself with sprinkling the water in his mouth1 repeats this formula1 he succeeds in a short time to remove the colic pain altogether40 #ah4 ,the lord of the three worlds then disappeared in the air1 after delivering this efficacious amulet to the ,siddhas attending upon him4 ,he went to his splendid seat in heaven1 where he was received by the god ,indra1 who advanced to hail him with his hosannas4 ,,chapter ,,lxx4 ,,conduct ,,of ,,vis,,ch1 ,,or ,,the ,,adventures ,,of ,,the ,,needle4 ,argument4 ,the gradual leanness of ,sch1 and her entrance in ,human bodies4 ,vasishtha continued3--,now this ,sch who had been as tall as a mountain-peak1 and a ,rkshas of the blackest kind1 resembling a thick and dark cloud of the rainy season2 began gradually to fade away1 and grow leaner and leaner day by day4 #b4 ,her gigantic cloud-like form1 was soon reduced to the shape of the branch of a tree1 which afterwards became of the figure of a man1 and then of the measure of a cubit only4 #c4 ,it next became of the length of a span in its heighth1 and then of a finger's length in all4 ,growing by degrees thinner and thinner like a corn or grain1 it became at last as lean as a needle or pin4 #d4 ,she was thus reduced to the thinness of a needle1 fit only to sew a silken robe2 and became as lean as the filament of the lotus flower by her own desire2 which can change a hill to a grain of sand4 7,this passage bears reference to the microcosm of human soul74 #e4 ,the unmetallic ,sch1 was thus transformed to the form of a black and slender iron needle2 which containing all her limbs and organs of her body in it1 conducted her in the air and everywhere as she liked4 7,thus the gross human body being reduced to its subtle tivhika or spiritual form1 it is possible for the ,yogi to traverse through the air1 as we perceive in the course of our minds74 #f4 ,she viewed her person as an iron pin1 and having neither any substance nor length or breadth of her body4 7,the false idea of length and breadth of the soul is a fallacy of our understanding2 because the soul like a geometrical line1 has no dimension nor substance whatever in it74 #g4 ,her mind with its power of thought1 appeared as bright as a golden needle 7pointing to the point72 and as a streak of the sapphire impregnated by solar ray4 #h4 ,her rolling eye-balls1 were as dark as the spots of black clouds1 moved to and fro by the winds2 and her sparkling pupils were gazing at the bright glory 7of ,god72 piercing through their tenuous pores4 7,it is explained also as fixing the eye-sight to some chink 7as that of a wall or other71 through which the light of ,god enters the sensory of sight1 and then penetrates into the soul as in ,yoga meditation74 #i4 ,she had observed the vow of her taciturnity 7mauna-vrata71 for reducing the plumpness of her person1 and was gladdened in her face1 to become as lean as the filament of a feather4 7,the vow of keeping silence is said to be of great good1 by increasing the power of thought2 for he who speaks little thinks much1 and who so talks much1 must talk in vain4 ,it is the practice of munis or saints to remain silent1 whence the vow has its name74 #aj4 ,she beheld a light alighting on her1 from the air at a distance2 and she was glad in her face to find her inward spirit1 to be sublimated as air4 7,the internal light and lightness of the body are results of yoga practice74 #aa4 ,with her contracted eye brows1 she beheld the rays of light extending to her from afar2 which caused the hairs on her body1 to stand up like those of babies at bathing4 #ab4 ,her grand artery called ,brahmand or susumna1 was raised about its cavity in the head called the ,brahma-randhra2 in order to greet the holy light1 as the filaments of the lotus1 rise to receive the solar light and heat4 #ac4 ,having subdued the organs of her senses and their powers1 she remained as one without her organic frame1 and identified with her living soul2 and resembled the intelligent principle of the ,bauddhas and ,trkikas1 which is unseen by others4 7i4e4 ,in her spiritual form only74 #ad4 ,her minuteness seemed to have produced the minutiae of minute philosophers1 called the siddhrthas2 and her silence was like that of the wind confined in a cave4 ,her slender form of the puny pin1 resembled the breath of animal life1 which is imperceptible to the eye4 #ae4 ,the little that remained of her person1 was as thin as the last hope of man 7which sustains his life74 ,it was as the pencil of the extinguished flame of a lamp2 that has its heat without the light4 #af4 ,but alas6 how pitiable was her folly1 that she could not understand at first1 that she was wrong to choose for herself the form of a slender pin1 in order to gratify her insatiable appetite4 7,this is a ridicule to ,yogis and students1 that emaciate themselves with intense study and ,yoga1 only with a desire to pamper their bodies afterwards1 with luxuries and carnal enjoyments74 #ag4 ,her object was to have her food1 and not the contemptible form of the pin2 her heart desired one thing1 and she found herself in another form1 that was of no use to her purpose4 #ah4 ,it was her silliness1 that led her make the injudicious choice of needleship for herself2 and so it is with the short witted1 that they lack the sense of judging beforehand1 about their future good4 #ai4 ,an arduous attempt to accomplish the desired object1 is often attended by a different result2 and even success on one hand1 becomes a failure on another2 just as the mirror is soiled by the breath1 while it shows the face to the looker4 7,disappointment lurks in many a shape1 and often stings us with success74 #bj4 ,how be it1 the ,rkshas soon learnt to be content with her needleship1 after she had relinquished her gigantic form2 although she viewed her transformation as worse1 than her dissolution itself4 7,utter annihilation is more desirable to the ,yogi than his metamorphosis to meaner forms74 #ba4 ,lo6 the contrariety in the desires of the infatuated1 who distaste in a trice1 what they fondly wished at one time2 as this fiend was disgusted at her pinship in lieu of her monstrous figure4 7,and so they wilfully shun the object of their former fondness1 as the suicides and dying people quit their fond bodies without remorse74 #bb4 ,as one dish of food is easily replaced by another1 suiting the taste of the voluptuary2 so this fiend did not hesitate to shun her gigantic body1 which she took to taste the heart blood of animals in her pinnate form4 #bc4 ,even death is delectable to the giddy headed1 when they are overfond of some thing else2 as the minim of a meagre needle was desirable to the monstrous fiend for the gratification of her fiendish desire4 #bd4 ,now this needle took the rarefied form of air1 and moved about as the colic wind 7colica flatulenta71 after all living beings1 in quest of her suction of animal gore4 #be4 ,its body was that of fiery heat1 and its life the vital breath of animals2 its seat was in the sensitive heart1 and it was as swift as the particles of solar and lunar beams4 #bf4 ,it was as destructive as the blade of the deadly sword1 and as fleet as the effluvia flying in air4 ,it penetrated into the body in the form of the minutiae of odor4 #bg4 ,it was ever bent to do evil1 like an evil spirit1 as she was now known by that name2 and her sole object was to kill the lives of others at her pleasure4 #bh4 ,her body was afterwards divided into two halves2 one of which was as fine as a silken thread1 and the other as soft as a thread of cotton4 #bi4 ,sch ranged all about the ten sides of the world1 in these two forms of hers2 and pierced and penetrated into the hearts of living beings1 with all her excruciating pains4 #cj4 ,it was for the accomplishment of all these purposes of hers1 whether they be great or little2 that ,karkat forsook her former big body1 and took the form of the acute and small needle4 7,because humbleness and acuteness are the means of success in every project74 #ca4 ,to men of little understanding1 a slight business becomes an arduous task2 as the foolish fiend had recourse to her austerities1 in order to do the mean work of the needle4 #cb4 ,again men however good and great1 can hardly get rid of their natural disposition2 and it was for this reason that the great ,rkshas1 performed her austere devotion1 in order to become a vile pin for molesting mankind4 #cc4 ,now as ,sch was roving about in the sky1 her aerial form which was big with her heinous ambition1 disappeared in air like vapour1 or as a thick cloud in autumn4 #cd4 ,then entering in the body of some sensualist or weak or too fat a person1 this inward colic flatulence of ,sch1 assumed the shape of ,vischik or cholera4 #ce4 ,sometimes she enters in the body of some lean person1 as also in those of healthy and wise people2 and appearing at first as a colic pain1 becomes a real cholera at last4 #cf4 ,she is often delighted1 to take her seat in the hearts of the ignorant2 but is driven back afterwards by the good acts and prayers1 and mantras and medicines of the wise4 #cg4 ,in this manner she continued many years in her rambles2 her bipartite body kept sometimes flying up in the air1 and oftentimes creeping low on the ground4 #ch4 ,she lies concealed in the dust of the ground1 and under the fisted fingers of hands2 she hides herself in the sun-beams1 in air and in the threads of cloths4 7,all this refers to the pestilential air74 #ci4 ,she is hid in the intestines1 entrails and genitals1 and resides in the bodies of pale and ash coloured persons2 she abides in the pores1 lines and lineaments of the body2 as also in dry grass and in the dried beds of rivers 7,all these are abodes of malaria74 #dj4 ,she has her seat among the indigent1 and in the naked and uncovered bodies of men2 as also in those which are subject to hard breathings4 ,she dwells in places infested by flies and of obstructed ventilation1 as also in green verdures excepting only of the mango and woodapple 7bel7 trees4 #da4 ,she lurks in places scattered with bones and joints of animal bodies1 and such as are disturbed by violent winds1 and gusts of air1 she lies in dirty places1 and in cold and icy grounds and likewise in polluted cloths and places polluted by them4 #db4 ,she sits in holes and hollow places1 withered trees1 and spots infested by crows1 flies and peacocks4 ,also in places of dry1 humid and high winds1 and in benumbed fingers and toes4 #dc4 ,as also in cloudy regions1 in cavernous districts of the form of rotten bodies2 in regions of melting and driving snows1 and in marshy grounds abounding in ant hills and hills of mlra trees4 7,mlra is ,kapitha or kath-bel1 which is deemed unwholesome74 #dd4 ,she exhibits herself in the mirage of desert sand1 and in wildernesses abounding with ravenous beasts and snakes4 ,sometimes she is seen in lands infested by venomous reptiles1 and disgusting leeches and worms4 #de4 ,she frequents the stagnate pools1 soiled by dry leaves and those chewed by the ,pischas2 and haunts the hovels beside the cross ways1 where passengers halt and take shelter from cold4 #df4 ,she rambles in all places1 ever where the leeches suck the blood of men1 and vile people tear them with their nails and hold them in their fists for feeding upon them4 7,here is a relation between the blood sucking ,sch or ,needle and the leeches74 #dg4 ,in this manner she passes in all places1 that we view in the landscape of cities in drawings2 until she is tired with her long journey through them4 #dh4 ,she then stops in her course like a tired bullock1 whose body is heated by travelling through towns1 with loads of cotton and utensils on their backs4 #di4 ,she afterwards lays her down to rest in some hidden place1 like a needle tired with continued sewing2 and there drops down like it1 from its bridling thread in the hand of the sewer4 #ej4 ,the hard needle held in the hand of the sewer1 never hurts his finger2 because a servant however sharp he may be1 is never faithless or is injurious to his master4 #ea4 ,the iron needle growing old in its business of stitching1 was at last lost by itself2 like the rotten plank of a boat1 bearing the burthensome ballast of stones in it4 #eb4 ,it wandered about on all sides of its own accord1 and was driven to and fro like chaff by the driving winds1 according to the course of nature 7with all things74 #ec4 ,being taken up by some one1 it is fed with the fag end of a thread put into its mouth1 as the malady of cholera is caught by those human parasites1 who glut themselves with food supplied by the sap of another4 #ed4 ,the malady of colic1 like the needle1 is ever fond of feeding on the pith of others with its open mouth2 and continually finds the thread-like heartstring of some body put into its hole4 #ee4 ,thus the strong bodies of greedy and heinous beings1 are nourished by the sap of the weak and innocent1 as the colic disease preys on the lean bodies of the poor2 and the sharp needle is supported by the thin thread of the needy 7who cannot afford to buy new suits74 #ef4 ,though the heart of ,sch like the hole of the needle1 was to receive the thread-like sap of the patient's heart2 yet her power to pierce it1 was like that of the sewing needle1 which is as potent as the piercing sun-beams1 to penetrate into the toughest substances4 #eg4 ,at last ,sch came to find on a sudden1 the fault of her wrong choice of the puny body 7of the needle72 which was to be filled with her scanty fare of a bit of thread1 and then she began to repent for her folly4 #eh4 ,she continued however with all her might1 to trudge on in her wonted course1 of pricking and piercing the bodies of others2 and notwithstanding her great regret1 she could not avoid the cruelty of her nature4 #ei4 ,the sewing man cuts and sews the cloth2 agreeably to his own liking2 but the weaver of destiny weaves the long loom of lengthened desires in all bodies1 and hides their reason under the garb of her own making4 #fj4 ,the colic ,sch went on like the sewing needle1 in her business of piercing the hearts of people by hiding her head2 as it is the practice of robbers to carry on their rogueries1 by covering their faces4 7,all the three are sly boots1 and carry on their trades under the seal of secrecy74 #fa4 ,she like the needle with the sewing thread behind it1 raises her head to make and look at the loop-hole1 that she should penetrate in the manner of burglars1 making and marking the holes in the wall for their entry4 #fb4 ,she entered alike in the bodies of the weak and strong1 like the needle stitching cloths of all textures 7whether silken1 linen or fibrous72 as it is the custom of the wicked to spare neither the just nor unjust 7from their calumny and villainy74 #fc4 ,the colic pain like the piercing needle1 being pressed under the fingers1 lets off its griping1 like the thread of the needle in its act of sewing4 7,so the wicked when caught in the act1 let out and give up their wickedness74 #fd4 ,the acute and unfeeling colic1 being as ignorant as the stiff and heartless needle1 of the softness or dryness of the object2 pierces the hardiest breast1 without deriving any sweetness from it4 7,so the unfeeling ruffians molest the moneyless1 to no benefit to themselves74 #fe4 ,the needle is compared with a rich widow1 being both equally stern and full of remorse2 both equally veiled and speechless1 and with their eye of the needle1 are empty in their joyless hearts4 #ff4 ,the needle hurts no body 7but rather does good in clothing mankind1 by mending their tattered habits72 and yet she is dragged by the thread1 which is no other than the thread of her fate 7woven by the fatal sisters for her drudgery74 #fg4 ,slipt from the finger of her master1 the needle sleeps in peace after her trudging1 in company with her fellows of dirt and dregs2 for who is there that does not deem himself blest1 in the company of his equals1 when he is out of employ8 #fh4 ,the herd of common people1 is ever fond of mixing with the ignorant rabble in their modes of life2 because there is no body that can avoid the company of his equals4 7,kind flies with its own kind2 or1 ,birds of one feather fly together74 #fi4 ,the lost needle when found by a blacksmith and heated in the hearth1 flies to heaven by the breath of the bellows1 after which it disappears in the air4 7,so the society of the good elevates one to heaven1 which leads at last to his final liberation74 #gj4 ,in this manner the current of vital airs1 conducts the breath of life in to the heart2 which becomes the living spirit1 by force of the acts of its prior states of existence4 #ga4 ,the vital airs being vitiated1 in the body1 cause the colic pains known by different names2 such as flatulence1 bile and the like4 #gb4 ,the colic caused by vitiation of the ,vyna air1 produces many diseases1 and affects all the members of the body with a watery fluid4 ,when it comes by breathing of the lungs1 it causes the ,vya sla or pulmonary colic of lungs1 and is attended by disfigurement of the body1 and insanity or hysteria known as the hysteric colic4 #gc4 ,sometimes it comes from the hands of sheepkeepers1 and by the smell of the sheep's wool in blankets2 and at others it seizes the fingers of children1 and causes them to tear their bed cloths therewith4 #gd4 ,when it enters the body by the foot1 it continues in sucking the blood2 and with all its voracity1 becomes satisfied with very little food4 #ge4 ,it lies in the glandular vessel of the faeces1 with its mouth placed downward2 and takes at pleasure any form1 it likes to assume as its prerogative4 #gf4 ,it is the nature of the malicious1 to show the pervertedness of their hearts by doing injury to others2 as it is characteristic of the base people to raise a row for their pleasure1 and not for any gain or good to themselves4 #gg4 ,the miserly think much of their gain of even a single cowry3 so deeprooted is the avaricious selfishness of human nature4 7,all little gain is no gain1 compared with the wants of men74 #gh4 ,it was but for a particle of blood1 or as much as could be picked out by the point of a pin1 that the colic ,sch was bent on the destruction of men3 so the wise are fools in their own interests 7and so do cut-throats kill others for a single groat74 #gi4 ,how great is my master-stroke1 says the needle1 that from stitching the shreds of cloth1 have come to the pitch of piercing the hearts of men2 so be it and ,i am happy at my success4 #hj4 ,as the rust of the lazy needle passes off in sewing1 without being rubbed with dust2 so must it take the rust1 unless it is put in the action of piercing the patient and passive shreds4 7,the rolling stone gathers no moss74 #ha4 ,the unseen and airy darts of fate1 are as fatal as the acts of the cruel ,vschi2 though both of them have their respite at short intervals of their massacres4 #hb4 ,the needle is at rest after its act of sewing is done2 but the wicked are not satisfied1 even after their acts of slaughter are over4 #hc4 ,it dives in the dirt and rises in the air1 it flies with the wind and lies down wherever it falls2 it sleeps in the dust and hides itself at home and in the inside1 and under the cloths and leaves4 ,it dwells in the hand and ear-holes1 in lotuses and heaps of woolen stuffs4 ,it is lost in the holes of houses1 in clefts of wood and underneath the ground4 7,compare the adventures of a pin in ,gay's ,fables74 #hd4 ,vlmki added3--,as the sage was speaking in this manner1 the sun went down in the west1 and the day departed to its evening service4 ,the assembly broke after mutual salutations1 to perform their sacred ablution2 and joined again on the next morning1 with the rising beams of the sun to the royal palace4 ,,chapter ,,lxxi4 ,,remorse ,,of ,s,,ch4 ,argument4 ,remorse of ,karkat at her transformation to a ,needle from her former gigantic form4 ,vasishtha continued3--,after the carnivorous fiend--,karkat1 had feasted for a long period on the flesh and blood of human kind2 she found her insatiable voracity to know no bounds1 and never to be satisfied with anything4 #b4 ,she used to be satisfied erewhile1 with a drop of blood in her form of the needle2 and she now became sorry1 at the loss of the insatiable thirst and appetite of her former state4 #c4 ,she thought in herself1 ,o pity it is6 that ,i came to be a vile needle2 with so weak and slender a body1 that ,i can take nothing for my food4 #d4 ,how foolish ,i have been to forego my former gigantic form1 and change my dark cloudy figure for something as the dry leaf of a forest tree4 #e4 ,o wretch that ,i am1 to have foregone my dainty food of flesh flavoured with fat4 7,the ,rskshasa cannibals are raw flesh-eaters and feeders on the fat of animals74 #f4 ,i am doomed to dive in dirt1 and drop down on the ground2 to be trodden and trampled over under the feet of people1 and soiled and sullied in the filth4 #g4 ,o me miserable1 helpless and hopeless thing1 and without any support or status of mine2 from one woe ,i fall to another1 and one danger is succeeded by another unto me6 #h4 ,i have no mistress nor maidservant1 nor my father nor mother2 ,i have got no son nor brother1 nor any one to serve or befriend me4 #i4 ,i have no body nor abode1 nor any refuge nor asylum anywhere2 nor have ,i a fixed dwelling in any spot1 but am driven about1 like the fallen leaves of forest trees by the driving winds4 #aj4 ,i am subject to all accidents1 and exposed to every kind of calamity2 ,i wish for my extinction1 but it wishes not to approach unto me4 7,death flies from the destitute74 #aa4 ,what else have ,i done to have given away my own big body1 in the foolishness of my heart2 than parted like a madman1 with a precious jewel for a paltry piece of glass4 #ab4 ,one calamity is enough to turn the brain out of order2 but what will be my case when it is followed by other calamities in endless succession4 #ac4 ,i am hung up 7with the cloth7 to be suffocated by the smoke1 and dropped down in the streets to be trodden under foot2 ,i am cast away with the dirt1 and hid under the grass to my great distress4 #ad4 ,i serve at another's will1 and am guided by my guide2 ,i am stark naked while ,i sew for others1 and am ever a dependant on another's guidance4 #ae4 ,long do ,i drudge and trudge for a paltry gain1 and stitching alone is all the work that ,i have to perform for life4 ,o unlucky that ,i am1 that my ill luck even is so very luckless4 #af4 ,i see the demon of despair rising before me1 upon my penitence of this day2 and threatening to make an end of this body1 of which ,i have made an offering to him4 #ag4 ,what better fate can await on me1 after my loss of so big and bulky a body by my foolishness2 than to be annihilated into nothing1 rather than be a thing which is good for nothing4 #ah4 ,what man will pick me up1 who am as lean as a mollusk 7or thread worm72 from the heap of ashes1 under which ,i lie buried by the wayside4 #ai4 ,no keensighted man will take into his consideration a wretched and a forlorn being2 as nobody living on a high hill1 ever stoops to take notice of the grass growing on the ground below4 #bj4 ,i cannot expect to raise myself higher1 while ,i am lying in the sea of ignorance2 what blind man can perceive the glorious sun-light1 who is guided by the flash of fireflies8 #ba4 ,i know not therefore how long ,i shall have to labour under my difficulties1 when ,i find myself already drowned in a sea of misery4 #bb4 ,when shall ,i be restored again to the form of the daughter of ,anjangiri mountain2 and will stand as a pillar over the ruins of the nether and upper worlds8 #bc4 ,when shall ,i have my arms reaching to the clouds1 and my eyes flashing as lightning2 my garb becoming as white as snow1 and my hairs touching the sky4 #bd4 ,my big belly resembling a huge cloud1 and my long breasts hanging below as pillows2 shaking with the motion of my body1 in its dancing like the pinions of a peacock4 #be4 ,the ash-white light emitted by my laughter1 cast the light of the sun into the shade2 and my former high stature1 threatened to devour the terrible god of death4 #bf4 ,my hollow sockets deep as the holes of mortars1 flashed erewhile with living fire2 like the rays of the sun2 and my large legs moved as two monumental pillars in my rambling4 #bg4 ,when shall ,i have my big belly1 with its large cavity like a pot-belly2 and when shall ,i have again my soft black nails1 resembling the dark and humid clouds of autumn4 #bh4 ,when will those tender smiles return to me1 whereby ,i moved the great ,rkshasas to my favour2 and when shall ,i dance in my giddy circles1 at the music of the tabor amidst the forests4 #bi4 ,when will that big belly of mine1 be filled with potfuls of fattened liquor2 and be fed with heaps of the flesh and bones of dead bodies4 #cj4 ,when shall ,i get me drunk1 with drinking the blood of human gores2 and become merry and giddy1 until ,i fall fast asleep4 #ca4 ,it was ,i who destroyed my former brilliant body1 by my bad choice of austerities1 and accepted this petty needlish form1 like one taking the sulphate of gold1 instead of that precious metal4 #cb4 ,ah6 where is that huge body which filled all sides1 and shone as the sable hill of ,anjangiri2 and what is this puny and pinny form of the shape of a spider's leg1 and as thin and lean as a tender blade of grass4 #cc4 ,the ignorant are found to throw away a golden jewel1 as useless on the ground as a piece of glass2 and so have ,i cast aside my shining body1 for a bit of this blackest needle4 #cd4 ,o great ,vindhy with thy hollow and snow covered caves6 why dost thou not destroy thy dull elephants by thy native lions8 ,it is ,i that am as silly as an elephant--gaja mrkha4 #ce4 ,o my arms6 which used to break down mountain peaks1 why do ye fail to pluck the butter-like moon with thy moony nails8 #cf4 ,o my breast6 which was as fair as the side of the snowy mountain1 even without my glassy ornaments2 why dost thou not show thy hairs1 which were as large as leeches that feed on lion's flesh8 #cg4 ,o my eyes6 that used to dispel the darkness of the darkest night1 and kindle the dry fuel with your glaring fire2 why do ye cease to lighten the air with your effulgence8 #ch4 ,o my shoulder blades6 are ye broken down and levelled with the earth8 or are ye crushed and smashed or mouldered and worn out by age8 #ci4 ,o my moonbright face6 why dost thou not shine over me with thy bright beams2 resembling the everlasting light of the orb of the moon1 now at an end for ever8 #dj4 ,o my hands6 where is your strength fled today8 ,see ye not1 how ,i am transformed to an ignoble needle1 that is moved about by the touch of the foot of a fly8 #da4 ,alas6 the cavity of my navel1 which was as deep as a well1 and beset by hairs resembling rows of beautiful plants about it2 and my protuberant posteriors1 which likened to the bottom of the ,vindhy hills4 #db4 ,where is that towering stature reaching to the sky1 and what is this new earned contemptible form of the needle2 where is that mouth1 hollow as the vault of the sky1 and what is this hole of the needle8 ,where is that heap of my flesh meat1 and what is this drop of watery food8 ,ah6 how lean have ,i grown1 but who is to be blamed for an act of my own doing8 ,,chapter ,,lxxii4 ,,fervour ,,of ,s,,ch',s ,,devotion4 ,argument4 ,ardour of ,sch's austerities and ,indra's ,inquiry of it4 ,vasishtha continued3--,afterwards ,sch became silent and motionless1 and thought of resuming her austerities for the sake of regaining her long lost body4 #b4 ,with this intention she returned to the ,himlayas2 and there abstaining from her desire of human gore1 she sat reiterating her castigations4 #c4 ,she saw in her mind her form of the needle1 entering into her heart with her breathings4 #d4 ,thus meditating on her mental form of the needle1 she was wafted by her vital breath to the top of the hill1 and alighted on it like a vulture from high4 #e4 ,there she remained alone and apart from all living beings1 and sat amidst burning fires1 with her form of an ash-coloured stone 7i4e4 besmeared by ashes like a yogi74 #f4 ,she sat there as a sprout of grass1 springing in that dry and grassless spot2 but soon faded away1 to a blade of withered hay in the sandy desert4 #g4 ,she remained standing on tip-toe of her only one foot1 and continued in the castigation of her own self4 7,standing of the one legged needle1 represented the posture of devotees standing on one leg74 #h4 ,she lightly touched the ground with her tiptoe stature1 and avoiding all sidelong looks1 gazed on the upper sky with her upraised face and uplifted eyes4 #i4 ,the acute point of the black iron needle1 firmly preserved its standing posture by penetrating the ground2 while it fed itself upon the air1 which it inhaled by its uplifted mouth4 #aj4 ,the scarcity of food in the forest1 made it look up as in quest of some prey coming from a distance2 while its lower part shaking with the wind1 enticed the unwary to approach towards it4 #aa4 ,the ray of light issuing as a pencil from the needle hole1 became like its attendant guard on the hinder part4 #ab4 ,as men are kindly disposed towards the mean1 that are favourites to them2 so was the needle attached to the pencil of ray1 that became its constant attendant4 #ac4 ,the needle had another constant companion1 of its devotion in its own shadow2 but the blackness of its person1 made it always to remain behind the back4 7,the shadow of a thing ever remains behind it74 #ad4 ,thus the shadowy needle and pencil of ray1 having firmly adhered themselves to the iron needle2 these three have always become intimate friends1 like all good people mutually assisting one another4 #ae4 ,the trees and plants of the mountain forest1 felt compassion for ,sch on seeing her in this plight2 for who is there1 that bears no sympathy for the pious devotee1 or her penances and austerities8 #af4 ,the needle that was thus stuck fast to the ground by its foot1 and had sprung up like some faculty of the mind2 was fed with the fragrance of the fruitage1 blown and borne by the breeze to its uplifted mouth4 #ag4 ,the woodland gods and demigods1 continued to fill its mouth with the dust2 of blown and unblown flowers in the woods4 #ah4 ,but it did not swallow the powdered dust of meat2 which the god ,indra had caused to be thrown into its mouth1 for the purpose of frustrating the efficacy of its devotion4 #ai4 ,its fixity of purpose1 did not permit it to swallow the delicious powder2 because a person however mean he may be1 is sure of success by his firmness of mind4 #bj4 ,the god of winds1 with his power of uprooting the mountains2 was astonished to find the needle1 averse to swallow the food1 ministered to it in the form of the pollen of flowers4 #ba4 ,the resolute devotee is never to be shaken from his purpose1 though he is plunged in the mud or drowned in water1 or scattered by the winds and thrown into the burning fire4 #bb4 ,or when he is shattered by showers of hailstones1 or struck by the lightning or battered by rain drops1 and intimidated by thunder claps4 #bc4 ,the resolute mind is not changed in a thousand years1 and the feet of the firm1 like those of the drowsy and dead drunk1 never move from their place4 #bd4 ,the holy hermit who is devoted to his purpose1 loses in time the motion of his external organs2 but obtains by the exercise of his reason1 the light of true knowledge in his soul4 #be4 ,thus did ,sch gain the light of knowledge1 and become a seer of the past and future4 ,she became cleansed of the dross of her sins1 and her ,visch or impurity was turned to ,sch or purity4 #bf4 ,she came to know the truly knowable1 in her own understanding2 and she felt true bliss in her soul1 after the removal of her sins by devotion4 #bg4 ,she continued for many thousand years in her austere devotion1 to the great astonishment of seven times seven worlds1 that got affrighted at her austerities4 7,the cause of their fright was1 lest she should take possession of their happy states1 by the merit of her devotion74 #bh4 ,the great mountain was set in a blaze1 by the fervour of her devotion2 and that flame spread to all the worlds1 like the blaze of a portentous meteor4 #bi4 ,this made ,indra the god of heaven1 to ask ,nrada respecting the cause of this intense devotion2 saying 8,who is it that engrosses to her the fruition of worlds1 by her austere devotion08 ,to whom ,nrada thus replied3 #cj4 8,it is ,sch1 who by her continued devotion of thousands of years1 has attained her highest state of enlightenment2 and it is that light that now enflames all the worlds40 #ca4 ,it is ,sch's devotion1 ,o lord of gods1 that makes the ,ngs to sigh and the hills to tremble4 ,it causes the celestials to fall down1 and the sea to overflow on earth4 ,it dries up all things1 and casts to shade the bright orb of the sun itself4 ,,chapter ,,lxxiii4 ,n,,rada',s ,,relation ,,of ,s,,ch',s ,,devotion4 ,argument4 ,description of ,sch's austerities1 and ,indra's ,inquiry about them4 ,vasishtha related3--,indra having learnt about the austere devotion of ,karkat1 had the curiosity to know more of her through ,nrada1 whom he asked about the matter4 #b4 ,indra said3--,i know ,sch to have acquired her fiendish practice 7of blood sucking71 by means of her devotion2 but who is this apish ,karkat that is so greedy of her gain 7of flesh and bones74 #c4 ,nrada replied3--,it is ,karkat the malevolent fiend1 that became ,jva ,sch or colic pain of the living1 and assumed the shape of an iron needle as its support or fulcrum4 #d4 ,having afterwards forsaken that prop1 it entered into the human body as its landing place2 and then it flew up to the heart on the vehicle of vital breath1 and is seated in the car of the current air in atmosphere4 7,the resting place locus standi1 point d'appui or powsto of the diseases of life74 #e4 ,this colic of life--,jva ,sch1 having entered into the bodies of vicious lives1 passes through the canals of their entrails and the pores of their flesh1 fat and blood1 and then nestles as a bird in the interior part4 #f4 ,it enters the intestines with the breath of the air1 and there settles in the form of flatulent colic2 afterwards being seated at the end of the nyagrodha artery1 it forms the plethoric colic with fulness of blood and inflammation4 #g4 ,it also enters the body through other parts and organs1 and receives different names according to its situation2 and then feeds itself upon their flesh and marrow 7as the best food for living beings74 #h4 ,fastened to the knots of wreathed flowers and stuck to the leafy garlands1 decorating the breasts and cheeks of fond damsels1 she steeps enraptured with them1 on the bosoms of their loving spouses4 7i4e4 ,the menial needle is blessed in the company of her mistress74 #i4 ,she flies to the bodies of birds in wood-land retreats1 which are free from worldly sorrow and strife2 and flutters on the tops of flowers of the ,kalpa arbours of ,paradise1 or rolls on beds of lotuses in the lakes4 #aj4 ,she flies over the high hills of the gods1 in the forms of fluttering bees2 and sips the honey drops1 perfumed with the fragrance of the pollen of mandara flowers4 #aa4 ,she devours in the form of vultures1 the entrails of the dead bodies of warriors1 through the notches made in them1 by blades of swords in warfare4 #ab4 ,she flies up and down in the pellucid and glassy paths of the firmament1 and pierces through all the pores and arteries or inlets into the human body2 as the inflated winds pass in every creek and corner on all sides4 #ac4 ,as the universal vital air 7prna-vyu71 runs in the heart of every living being1 in the form of the pulsation of air2 so does ,sch oscillate in every body1 as it were her own habitation4 #ad4 ,as the intellectual powers are lodged in every person1 in the manner of blazing lamps in them2 so does she reside and blaze as the mistress of every body2 answering her dwelling house4 #ae4 ,she sparkles as the vital spark in the particles of blood1 and flows as fluidity in liquid bodies2 she rolls and trolls in the bowels of living beings1 as whirl pools whirl about in the bosom of the sea4 #af4 ,she rests in the milk white mass of flesh1 as ,vishnu reclines on his bed of the serpent ,vsuki2 she tastes the flavour of the blood of all hearts1 as the goddess 7,kl7 drinks the liquor of her goblet of wine4 #ag4 ,she sucks the circulating red hot blood of hearts1 as the winds absorb the internal and vivifying juice1 from the hearts of plants and trees4 #ah4 ,now this living ,sch1 intending to become a devotee1 remains as motionless as an immovable substance1 and as fixed and steady in her mind4 #ai4 ,the iron-hearted needle1 being now rarefied as the invisible air1 is traversing to all sides1 on the swift wings of winds resembling its riding horses4 #bj4 ,it goes on feeding on the flesh and drinking the blood of all living beings2 and carrying on its various acts of giving and receiving1 and dancing and singing all along4 #ba4 ,though the incorporeal ,sch has become aeriform and invisible as vacuum1 yet there is nothing which she is unable to accomplish by the powers of her mind1 outstripping the swiftness of the winds4 #bb4 ,but though she runs mad with her meat1 and turns about giddy with her drink2 yet she is curbed by fate1 like an elephant in chains from running at random4 #bc4 ,the living body like a running stream1 moves apace with billows in its course2 and the painful and destructive diseases under which it labours1 are as greedy sharks lying hid underneath4 #bd4 ,this frail body like the formless ,sch1 being disabled by infirmity to gorge its fleshy food1 begins to lament its fate1 like old and sickly rich folks1 for their want of hunger and appetite4 #be4 ,the body with its members1 moves about like the beasts of the forest 7for their prey72 and it plays its parts like an actress on the stage1 with goodly apparel and ornaments on her person4 #bf4 ,the body is moved to and fro by its internal and external winds1 and its natural weakness 7immobility71 is always in need of being moved by the vital airs1 as the immovable fragrance requires to be wafted by the breeze4 #bg4 ,men in vain rely in mantras and medicines1 in austerities and charities1 and in the adoration of idols for relief2 while their bodies are subject to diseases like the sea to its surges4 #bh4 ,the unseen force of mobility1 is soon lost in the solid body1 as the light of the lamp is lost in darkness4 ,so the living ,sch came to be lost in the iron needle1 in which she had her rest4 7i4e4 ,the living body is lost and transformed to a spirit1 wherein it finds its rest after death74 #bi4 ,every one aspires to a state according to his natural propensity2 as the inclination of the ,rkshasi led her to choose the needleship upon herself4 #cj4 ,a man being tired by travelling far and wide1 returns at last to take his rest at home2 so the big and living ,sch turned to the form of the thin iron ,sch to execute her repose2 but like ignorant people1 who prefer the grosser pleasure of the body to the nicer delights of the soul2 she still panted for her grosser enjoyments1 that were now lost to her4 #ca4 ,with the intention of satisfying her thirst1 she travelled to all parts and quarters 7in her form of the poor needle72 but derived more of the mental pleasure of experience1 than the satisfaction of her corporeal appetites4 #cb4 ,when the container is in existence1 it is possible to fill it with its contents and not otherwise2 so one having his body1 can seek and get every pleasurable object to give it delight4 #cc4 ,remembering now the past enjoyments of her former body1 she became sorrowful in her mind1 that was so highly pleased and satisfied with filling its belly before4 #cd4 ,she was then resolved to betake herself to austere devotion1 for the purpose of recovering her former body2 and with this object in view1 she chose for herself the proper situation for her castigations4 #ce4 ,the living soul of ,sch1 thought of entering into the heart of a young vulture flying in the air2 and thus soared to it and rested herself in the air like that bird1 by the help of her vital breath4 7i4e4 ,the greedy spirit was turned to the form of a hungry vulture to shriek and seek for carrion74 #cf4 ,the vulture being thus filled with the malevolent spirit of the colic ,sch in itself1 began to think of executing the purposes that ,sch had in her mind4 #cg4 ,thus the vulture bearing the insatiate ,sch within its body1 flew to its intended spot on the mountain4 ,it was driven there like a cloud by the wind1 and it was in this place that ,sch was to be released from her needleship4 #ch4 ,it sat there on a spot of the solitary forest in its state of asceticism1 seeming to be freed from all desires of the world4 #ci4 ,it stood there on one of its legs1 supported on the tip of its toe and appeared as the statue of some deity1 consecrated on the top of the mountain by some one in the form of ,garuda4 #dj4 ,there standing on one leg1 supported on an atom of dust2 she remained as the mountain peacock1 that stands on one leg with the head raised to the sky4 #da4 ,the bird seeing the living ,sch coming out of his body1 and standing on the mountain as a statue1 fled away and disappeared from that place4 #db4 ,sch issued from the body of the bird1 in the manner of the spirit coming out of it1 and the intellect aspiring to higher regions2 and as the particles of fragrance fly upon the wings of winds1 in order to meet the breath of the nostrils to be borne into the nose4 #dc4 ,the vulture fled to his own place after leaving ,sch at that place1 like a porter disburthening himself of his load2 and found himself relieved of his lickerish diseases on his return4 #dd4 ,now the iron ,sch1 being seated in her devotion1 in the form of the living ,sch2 appeared as graceful as a right man engaged in the performance of his proper duty4 #de4 ,and as the formless spirit is unable to do anything1 without a formal support or instrument2 so the living ,sch supported herself on the tip of her toe1 for performance of her devotion4 #df4 ,the living ,sch has sheathed the iron needle 7in her heart71 as an evil spirit 7,psch7 enwraps a ,sinsap tree2 and as the winds enfold the particles of odor1 which they bear away in their bosom4 #dg4 ,thenceforwards1 ,o ,indra6 has she betaken herself to her protracted devotion1 and passed many years in the solitary wilderness in her steady position and posture of body4 #dh4 ,it now behoves you1 ,o ,indra6 that art skilled in stratagems1 to devise some plan1 in order to delude her from her object1 or else her devotion will destroy the people1 you have so long preserved4 #di4 ,vasishtha said3--,indra having heard these words of ,nrada1 sent ,maruta 7,eolus7 the god of winds to her search1 in all quarters of the globe4 #ej4 ,the god ,maruta then proceeded in quest of her1 in his spiritual form of intelligence2 and having traversed the etherial regions1 alighted upon the nether world4 ,the winds and all other elemental and physical powers1 are believed to be endued with intelligence also2 and not as mere brute forces1 on account of the regular discharge of their proper functions1 which they could never do without intelligence4 7,hence the imagination and adoration of the ,marutgana in the elemental worship of the ,veda74 #ea4 ,he beheld everything instantly at a glance of his intelligence2 which perceived all things at one view2 as the sight of the ,supreme ,spirit sees through all bodies without exception or hindrance4 7i4e4 ,the sight of the spirit like its breath1 sees through and supports all things74 #eb4 ,his sight stretched to the ,lokloka mountain in the polar circle1 far beyond the seven seas of the earth1 where there is a large tract of land abounding with gems4 7,it is doubtful whether the polar mountain or sea abounds with gems74 #ec4 ,he viewed the circle of the ,pushkara continent1 surrounded by a sea of sweet water2 and containing mountains with their dales and valleys4 #ed4 ,he next saw the ,gomeda islands1 surrounded by the sea of liquor with its marine animals2 and the land abounding with cities and towns4 #ee4 ,he beheld also the fertile and peaceful continent of ,kraunchadwpa1 bounded by the sweet ,saccharine sea1 and beset by a range of mountains4 #ef4 ,further on was the ,swetadvpa 7,albion island71 with its subsidiary isles surrounded by the ,milky 7,atlantic7 ocean1 and having the temple of ,vishnu in the midst of it 7meaning perhaps the ancient ,kelts to be colony of the ,hindus74 #eg4 ,after that appeared the sea of butter1 surrounding the ,kushadwpa island2 and having chains of mountains and cities with buildings in them4 7,butter milk c41 are fictitious names and not this really74 #eh4 ,then came the ,skadwpa in view amidst the ocean of curds1 containing many countries and many large and populous cities in them4 7,the skadwpa is said to be ,scythia or the land of the saccae or sakas74 #ei4 ,last appeared the ,jambudwpa girt by the sea of salt1 having the ,meru and other boundary mountains1 and many countries in it4 7,this is ,asia stretching to the polar mountains on the north and south74 #fj4 ,thus the intelligence of air 7,marut71 having alighted on earth upon the wings of winds1 spread himself afterwards to its utmost ends with rapidity 7or spread himself rapidly to its utmost limits afterwards74 #fa4 ,the god of air then directed his course to ,jambudwpa 7,asia71 and having arrived there1 he made his way to the summit of the snowy mountain4 7,himlaya1 where ,sch was performing her devotion74 #fb4 ,he saw a great desert on the highest top of the summit1 which was as extensive as the expanse of the sky1 and devoid both of living creatures and the vestiges of animal bodies4 7i4e4 ,there were neither any living being not fossil remains to be found on the mountain peak74 #fc4 ,it was unproductive of greens or grass owing to its nighness to the sun2 and was covered over with dust1 like that composing this earth4 #fd4 ,there spread a wide ocean of the mirage to excite the thirst1 like the lucid waters of a river2 and allure the longings of men by its various hues1 resembling the variegated colours of rain-bow4 #fe4 ,its wide expanse reaching almost to infinity1 was unmeasurable even by the regents of the quarters of heaven1 and the gusts of wind1 blowing upon it1 served only to cover it with a canopy of dust4 #ff4 ,it resembled a wanton woman1 besmeared with red powder as the sunbeams1 and sandal paste like the moonbeams2 and attentive to the whistlings of the breeze4 7,thinking them to be hissings of men74 #fg4 ,the god of the winds having travelled all over the seven continents and their seas1 and being tired with his long journey on the surface of the earth2 rested his gigantic body which fills the infinite space in all directions1 on the top of that mountain2 like a butterfly resting on the twig of a tree1 after its wearied flight in the air4 ,,chapter ,,lxxiv4 ,,consummation ,,of ,s,,ch',s ,,devotion4 ,argument4 ,return of the god of winds to the ,indra1 and his narration of the ,devotion of ,sch and her desired ,boon4 ,the god of the winds beheld ,sch standing erect1 like a crest on the summit of the mountain1 amidst that vast tract of the desert all around4 #b4 ,she stood upon one leg fixed in her meditation and roasted by the burning sun over her head2 she was dried up to a skeleton by her continued fasting1 and her belly was contracted to the shrunken skin4 7i4e4 ,she was threadbare as skin in all her body and belly74 #c4 ,now and then1 she inhaled the hot air with her open mouth1 and then breathed it out1 as her heart could not contain the repeated influx of air4 7,respiration of air is practised by ,yogis1 to sustain their lives therewith for want of solid food74 #d4 ,she was withered under the scorching sunbeams1 and battered in her frame by the hotter winds of the desert2 yet she moved not from her stand-point1 as she was relieved every night by the cold bath of moonbeams4 #e4 ,she was content with covering her head under the particles of dust1 and did not like to change her state for a better fortune4 7i4e4 ,she preferred her poverty to high dignity74 #f4 ,she gave up the possession of her forest to other living beings1 and lived apart from all in the form of a crest of hair4 ,her breathings being withdrawn to the cranium1 appeared out of it as a tuft of hairs or bushes clapped on her head4 7,air confined in the cranium1 is said to keep the body alive for ages74 #g4 ,the god of air was astonished to see ,sch in this state2 he bowed down to her and was struck with terror as he beheld her more earnestly4 7,the countenance of the holy is awful to the sight of the unholy74 #h4 ,he was so overawed by the blaze of her person1 that he durst not ask her anything1 such as3--8,o saintly ,sch6 why dost thou undertake thyself to these austerities08 #i4 ,he only exclaimed1 ,o holy ,sch1 how wondrous is this sight of thy devotion6 ,impressed with veneration for her holiness1 the god made his departure to heaven whence he came4 #aj4 ,he passed the region of the clouds1 and reached the sphere of the still air 7sthra vyu72 and then leaving the realm of the ,siddhas behind him1 he arrived to the path of the sun--the ecliptic4 #aa4 ,then rising higher in his airy car1 he got into the city of ,indra1 where he was cordially embraced by the lord of gods1 for the merit of his sight of ,sch4 7,visit to sacred persons and holy shrines1 is believed to impart a share of holiness to the visitant74 #ab4 ,being asked what he saw1 he related all that he had seen1 before the assembled gods in the synod of ,sakra or ,indra4 #ac4 ,pavana said3--,there is the ,king of mountains the high ,himalaya1 situate in the midst of ,jambudwpa 7in ,asia72 who has the lord ,siva1 that bears the crescent of the moon on his forehead1 for his son-in-law4 #ad4 ,on the north of it1 is a great peak with a plain land above it1 where the holy ,sch holds her hermitage1 and performs her rigorous devotion4 #ae4 ,what more shall ,i relate of her1 than that she has abstained herself even of her sustenance of air1 and has made a mess of her entrails coiled up together4 #af4 ,she has contracted the opening of her mouth to a needle hole1 and stopped even that with a particle of dust1 in order to restrain it even from the reception of a cold dewdrop for its food4 #ag4 ,the fervour of her devotion1 has made the snowy mountain to forsake its coldness2 and assume an igneous form which it is difficult to approach4 7,the blaze of holiness is said to set mountains on fire1 as the presence of the ,holy spirit set the sacred mount of ,sinai on flame74 #ah4 ,therefore let all of us rise and repair soon to the great father of creatures for redress2 or know this fervent devotion of hers must prove to our disadvantage in its result4 #ai4 ,hearing these words pronounced by ,pavana1 the lord ,indra in company with the other gods1 proceeded to the abode of ,brahm1 and prayed unto him for their safety4 #bj4 ,brahm answered3--8,i am going even now to the summit of the snowy ,himalaya1 to confer to ,sch her desired boon40 ,upon this assurance of ,brahm1 the gods all returned to their celestial abodes4 #ba4 ,during this time ,sch became perfect in her holiness1 and began to glow with the fervour of her devotion on the mountain of the immortals4 #bb4 ,sch perceived very clearly the revolution of the time 7of her castigation71 by fixing her open eyes on the sun1 and by counting the days by the rays of solar light penetrating the opening of her mouth3--the needle hole4 #bc4 ,sch though flexible as a bit of thread1 had yet attained the firmness of the mountain ,meru1 by her erect posture4 #bd4 ,she beheld by the ray of sun light1 which penetrated the eye of the needle1 that the shadowy attendant upon her erect posture1 was the only witness of her upright devotion4 #be4 ,the shadow of ,sch which was the only attendant on her devotion1 hid herself under her feet for fear of the midday heat1 so do people in difficulty find their best friends forsake their company in times of adversity4 #bf4 ,the union of the three persons of the iron1 the ascetic and shadowy ,sch1 like the meeting of the three rivers 7,asi1 ,varan and ,gang from three sides71 described a triangle in the form of the sacred city of ,benares 7or a delta of ,gang or the triune divinity74 #bg4 ,this union of the three1 like the confluence of three rivers of a ,triven 7as ,ganga1 ,yamuna and ,sarasvat71 purifies the sins of men by the three different hues of their waters1 viz4 the blue1 black and white4 #bh4 ,a person becomes acquainted with the unknown cause of all1 only by suchana or reasoning in his own mind2 and by means of his selfconsciousness 7of the truth or untruth of a thing74 ,it is the cogitation of one's own mind that is best guide in all things or else1 ,o ,rma6 there is no other better preceptor for men4 ,,chapter ,,lxxv4 ,s,,ch',s ,,regaining ,,her ,,former ,,frame4 ,argument4 ,brahm's appearance1 admonition and blessing to ,sch and her resuscitation to life4 ,vasishtha continued3--,after the lapse of a thousand years of long and painful devotion1 the great father of creation 7,brahm71 appeared to her under his pavilion of the sky1 and bade her accept the preferred boon4 #b4 ,sch who was absorbed in her devotion1 and her vital principle of life1 remaining dormant in her1 wanted the external organs of sense 7to give utterance to her prayer71 and remained only to cogitate upon the choice she should make4 #c4 ,she said to herself3 8,i am now a perfect being1 and am delivered from my doubts2 what blessing therefore is it1 that ,i have need of asking 7either for myself or others71 beyond this state of beatitude2 which ,i already possess in my peace and tranquility1 and the bliss of contentment and self-resignation40 #d4 ,i have got the knowledge of all that is to be known1 and am set free from the web of errors2 my rationality is developed1 and what more is requisite to a perfect and rational being8 #e4 ,let me remain seated as ,i am in my present state1 ,i am in the light of truth2 and quite removed from the darkness of untruth2 what else is there for me to ask or accept8 #f4 ,i have passed a long period in my unreasonableness1 and was carried away like a child1 by the demon of the evil genius of earthly desires4 7,as a child wants to have everything he sees1 not knowing whether it is good or bad for him to have it74 #g4 ,this desire is now brought under subjection by my power of ratiocination1 and of what avail are all the objects of my desire to my soul8 7,there is nothing of any good to the soul1 for nothing temporal is of any spiritual good74 #h4 ,the lord of creatures kept looking on ,sch sitting with her mind fixed in her silent meditation1 and resigned to her destiny2 and quite abstracted from all external sensations1 and the use of her bodily organs4 #i4 ,brahm with the kindness of his heart1 again accosted the apathetic dame1 and said unto her3 8,receive thy desired blessing1 and live to enjoy for sometime longer on earth04 #aj4 ,then having enjoyed the joys of life1 thou shalt attain the blissful state from which thou shalt have no more to return here1 and this is the fixed decree destined for all living beings on earth4 #aa4 ,be thy desire crowned with success1 by merit of this devotion of thine1 ,o best of the womankind6 ,resume thy former corpulence1 and remain as a ,rkshas in this mountain forest4 #ab4 ,regain thy cloud-like shape whereof thou art deprived at present1 and revive as a sprout from thy pinnate root1 to become like a big tree growing out of its small root and little seed4 #ac4 ,thou shalt get an inward supply of serum from thy pinnate tendon1 as a plant gets its sap from the seeded grain2 and the circulation of that juice will cause thy growth like that of a germ from the ingrained seed4 #ad4 ,thy knowledge of truth has no fear of following into the difficulties of the world2 while on the contrary1 the righteousness of thy soul will lead thee like a huge cloud1 that is heavy1 with its pure water high in the heaven1 notwithstanding the blasting gusts of wind4 7i4e4 ,the pure and contrite spirit goes on its wonted course1 in spite of the tribulations of the world74 #ae4 ,if by thy constant practice of ,yoga meditation1 thou hast accustomed thyself to a state of habitation 7death like ,samdhi71 for thy intellectual delight1 and hast there by become assimilated to the anaesthesia of thy meditation 7to the state of a stock and stone74 #af4 ,but thy meditativeness must be compatible with thy worldly affairs1 and the body like the breeze1 is nourished best by its constant agitation4 7i4e4 ,meditation must be joined with utility1 and the body with its activity74 #ag4 ,therefore my daughter6 thou dost act contrary to nature1 by withstanding the action which thy nature requires2 nor can there be any objection to thy slaughter of animal life under proper bounds4 7,because the carnivorous are made to live upon flesh1 as the omnivorous man upon all kinds of food74 #ah4 ,act therefore within the bounds of justice1 and refrain from all acts of injustice in the world2 and stick steadfastly to reason1 if thou shouldst like to live liberated in this life4 7,justice is the source of liberty1 but injustice leads to bondage74 #ai4 ,saying so far1 the god disappeared from below to his heavenly sphere1 when ,sch said to him 8be it so and ,i have nothing to oppose to this04 ,then thinking in her mind1 that she had no cause to be dissatisfied with the decree of the lotus-born ,brahm1 found herself immediately in possession of her former body4 #bj4 ,she came to be of the measure of a span at first1 and then of a cubit2 and next a full fathom in length2 and increasing fastly in her height1 she grew up as a tree2 till at last she was of the form of a cloud4 ,she had all the members of the body added to her instantly1 in the manner of the growth of the arbour of human desire4 7,our growing desires and their increase1 are compared with the growth and ramifications and fructification of trees74 #ba4 ,from the fibrous form of ,sch 7the needle71 which was without form or feature1 body1 blood1 bones1 flesh or strength1 there grew up all the parts and limbs at once4 ,just so the fancied garden of our desire1 springs up on a sudden with all its verdant foliage and fruits and flowers from their hidden state4 ,,chapter ,,lxxvi4 ,,refraining ,,from ,,unlawful ,,food4 ,argument4 ,advice of the god of winds to ,karkat2 and her resort to the ,abode of ,kirta--flesh eaters4 ,vasishtha continued3--,sch the needle now became the fiend ,karkat again2 and her leanness turned to bulkiness1 in the manner of a flimsy cloud2 assuming a gigantic form in the rainy season4 #b4 ,now returning to her natal air and element1 she felt some joy in herself2 but renounced her fiendish nature by the knowledge she had gained2 as a snake throws off its old slough4 7,she was regenerated to a new life in the very same body74 #c4 ,there seated in her lotiform posture1 she continued to reflect on her future course2 and relying on the purity of her new life and faith1 she remained fixed as a mountain peak4 7,unmoved by the stormy temptations of the world74 #d4 ,after six months of her continued meditation1 she got the knowledge of what she sought2 as the roaring of clouds rouses the peacock1 to the sense of an approaching rain4 #e4 ,being roused to her sense1 she felt the pains of her thirst and hunger2 because the nature of the body never forsakes its appetites as long as it lasts in the same state4 7,there cannot be a thorough change of innate nature in the same person74 #f4 ,she was sorrowful at last1 not to find out what food she should take to herself2 because she thought the killing of animal life for food1 was unlawful and repugnant to her nature4 #g4 ,the food forbidden by the respectable and got by unjust means1 must be rejected even at the expense of one's valuable life4 7,respectable men abhor the flesh of unclean animals and forbidden meat74 #h4 ,if my body1 said she1 should perish for want of lawful food1 ,i do not transgress the law in that2 but the guilt lies in my taking of unlawful food2 for the sustenance of my life4 7,hence no man is guilty of his legal gain and lawful food74 #i4 ,whatever is not obtained according to the customary rules of society1 is not worth taking2 and if ,i should die without my proper food1 or live upon improper fare1 it amounts to the same thing whether ,i live or die 7because unrighteous living is moral death74 #aj4 ,i was only the mind before1 to which the body is added as a base appendage4 ,it vanishes upon the knowledge of self2 hence its care and neglect are both alike4 7,the soul forming our true essence1 must be preserved pure in expense of the impure body74 #aa4 ,vasishtha resumed3--,as she was uttering these words1 in silence to herself1 she heard a voice in the air1 coming from the god of winds1 who was pleased at the renunciation of her fiendish disposition4 #ab4 8,arise ,karkat01 it said1 8and go to the ignorant and enlighten them with the knowledge thou hast gained2 for it is the nature of the good and great1 to deliver the ignorant from their error4 #ac4 8,whosoever will not receive this knowledge 7of lawful food71 when it is imparted to him by thee1 make him verily the object of thy derision1 and take him as being a right meat and proper food for thee40 #ad4 ,on hearing these words she responded1 8,i am much favoured by thee1 kind god602 and so saying1 she got up and descended slowly from the height of the craggy mountain4 #ae4 ,having passed the heights1 she came to the valley at the foot of the mountain2 and thence proceeded to the habitation of the ,kirta people1 who inhabit the skirts at the bottom of the hills4 #af4 ,she saw those places abounding in provisions of all sorts2 such as human kind and their cattle with their fodder and grass4 ,there were vegetable as well as animal food1 with various kinds of roots and plants4 ,there were eatables and drinkables also1 with the flesh of deer and fowls1 and even of reptiles and insects4 #ag4 ,the nocturnal fiend then walked her way1 under the shade of the deep darkness of night1 towards the habitation at the foot of ,himlaya1 in her form of the sable mount of ,anjangiri 7unperceived by the inhabitants74 ,,chapter ,,lxxvii4 ,,deliberation ,,of ,,karkat4 ,argument4 ,description of the dark night4 ,the ,rkshasi's meeting a rja and his minister4 ,her trial of and argumentation with them4 ,vasishtha resumed3--,it was a deep dark night1 black as ink and as thick as tangible pitch2 hiding the habitation of the ,kirtas under its nigrescent umbrage4 7,kirtas are the present ,kirntis of the ,himalayas1 and the ancient ,kerrhoides of ,ptolemy74 #b4 ,the sky was moonless1 and overcast by a veil of sable clouds2 the woodlands were obscured by tamla trees1 and thick masses of black clouds were flying about in the air4 #c4 ,the thick furze and bushes besetting the hilly villages1 obstructed the passages by their impervious darkness1 and the flitting light of fireflies gave the homesteads an appearance of the bridal night4 #d4 ,the thick darkness spreading over the compounds of houses1 shut out the passage of the light of lamps1 which made their way of or from the chinks of the dwelling in which they were burning4 #e4 ,karkat beheld a band of ,pischis1 dancing about her as her companions2 but she became motionless as a block of wood1 on seeing the giddy ,vetlas1 moving about with human skeletons in their hands4 #f4 ,she saw the sleeping antelopes by her1 and the ground matted over by the thick snow falls2 while the drizzling drops of dew and frost1 were gently shaken by the breeze on the leaves of trees4 #g4 ,she heard the frogs croaking in the bogs1 and the night ravens cawing from the hollows of trees2 while the mingled noise of jocund men and women1 were issuing from the inside of the houses4 #h4 ,she saw the ignis fatuus burning in the swamps1 with the lustre of portentous meteors2 and found the banks and bournes1 thick with thorns and thistles1 growing by their sides1 and washed by the waters gliding below them4 #i4 ,she looked above and saw the groups of stars shining in the firmament1 and beheld the forest about her shaking their fruit and flowers by the breeze4 #aj4 ,she heard the alternate and incessant cries of owls and crows in the hollows of trees2 and listened also the shouts of robbers in the skirts1 and the wailings of the villagers at a distance4 #aa4 ,the foresters were silent in their native woods1 and the citizens were fast asleep in the cities2 the winds were howling in the forests1 and the birds were at rest in their sylvan nests4 #ab4 ,furious lions lay in their dens2 and the deer were lying in their caves also4 ,the sky was full of hoarfrost1 and the woodlands were all still and quiet4 #ac4 ,the lightnings flashing from amidst the dark inky clouds1 resembled the reflexions of ray from the bosom of a crystal mountain4 ,the clouds were as thick as solid clay1 and the darkness was as stiff as it required to be severed by a sword4 #ad4 ,blown by the storm1 the dark cloud fled like the sable ,anjan mountain in the air1 and it deluged a flood of pitchy rain1 like a water-fall from the bosom of a mountain4 #ae4 ,the night was as dark as the pit of a coal-mine1 and as jet black as the wing of the black bee--bhramara2 and the whole landscape lulled to sleep1 appeared as the world lying submerged under ignorance4 7,sleep and ignorance are twin brothers1 and a reversion of the comparison of ignorance with sleep4 ,such reversed similes are not uncommon in oriental poetry1 as that of the moon with the beauteous face c474 #af4 ,in this dreadful dead of night1 she saw in the district inhabited by ,kirtas1 a prince and his minister1 wandering together in the forest4 #ag4 ,the prince was named ,vikrama1 and was as brave and valorous as his name and conduct implied him to be4 ,he came out undaunted from within the city1 after the citizens had fallen fast-asleep4 #ah4 ,karkat beheld them roving in the forest with the weapons of their valour and fortitude1 and searching the ,vetlas infesting the neighbourhood4 #ai4 ,seeing them1 she was glad to think that she had at last got her proper food2 but wanted to know beforehand1 whether they were ignorant folks or had any knowledge of their souls1 or whether their weariness under the burthen of their bodies1 had exposed them to the dangers of the darksome night4 #bj4 ,the lives of the unlearned 7said she71 are verily for their perdition in this world and the next2 it is therefore meet to put an end to these1 rather than leave them to live to their peril in both worlds4 7,the earlier the ignorant die1 the sooner do they rid themselves of their miseries and responsibilities74 #ba4 ,the life of the untutored is death1 without spiritual knowledge1 and physical death is preferable2 in as much as it saves the dying soul from its accumulation of sin4 7,living in the sinful world is sin1 unless it is averted by spiritual knowledge74 #bb4 ,it is the primeval law ordained by our prime father--the lotus-born ,brahm1 that ignorant souls and those without knowledge of their selves1 should become the food of the heinous4 7i4e4 ,of voracious and envious animals1 which devour the body and not the soul74 #bc4 ,therefore there is no harm in my feeding upon these two persons1 who have offered themselves for my food2 because it is silliness to let slip1 a ready prize or proffered gift from the hand4 7,a bird in the hand is worth two in the bush4 ,or a self-given gift is not to be lost74 #bd4 ,but lest they should prove to be men of parts and good and great souls1 ,i cannot in that case feel disposed of my own nature1 to put an end to their valuable lives4 #be4 ,i must therefore make a trial of them1 and see if they are possessed of such parts2 that ,i may decline from making my mess of them1 because ,i feel averse to molest the intelligent4 #bf4 ,for those that expect to have true glory and real happiness1 with the length of their lives on earth2 must always honour the learned with honorariums1 adequate to their parts and desires4 #bg4 ,i should rather suffer my body to perish with hunger1 than destroy the intelligent for its supportance2 because the soul derives more satisfaction from the counsels of the wise1 than bare life without knowledge1 can possibly afford4 #bh4 ,the learned are to be supported even at the expense of one's own life2 because the society of the wise affords a physic to the soul 7psyches iatrion71 though death should deprive us of our bodies 7for it ameliorates even the pangs of death74 #bi4 ,seeing me a man-eater ,rkshas1 so favorably disposed to the preservation of the wise2 what reasonable man is there1 that must not make a breast-plate of the wise for himself4 7i4e4 ,the wise are ornaments to human beings however inhumane they may be to others of their fellow creatures4 ,hence the most cruel tyrants were the greatest supporters of learning74 #cj4 ,of all embodied beings1 that move about on the surface of the earth1 it is the man of profound understanding only1 who sheds his benign influence like cooling moon-beams all around him4 7,the light of knowledge is compared with the gentle moonbeams74 #ca4 ,to be despised by the wise is death1 and to be honoured by the learned is true life2 because it is the society of the sapient only1 that makes the life bring forth its fruits of heavenly bliss and final beatitude4 #cb4 ,i will now put a few questions for their examination1 and know whether they are men of parts1 or gilded on the surface with sapient looks1 like copper by a chemical process4 #cc4 ,upon examination and ascertainment of the qualifications if they prove to be wiser than the examiner2 in that case one should avail of their instruction1 or otherwise there is no harm to make an end of them as they best deserve4 ,,chapter ,,lxxviii4 ,argument4 ,the undaunted valour of the ,prince1 the ,rkshasi's ,questions and the ,minister's solution of them4 ,vasishtha continued3--,afterwards the ,rkshasi1 who was an offshoot of the great garden of ,rkshasa race1 made a loud and tremendous yell like the deep roarings of a cloud4 #b4 ,after her deep roar she muttered in a clattering voice1 like the rattling of a thunder clap following the rumbling of clouds4 #c4 ,she said3--,ho1 ho8 what are ye1 that venture abroad in this dread and dreary desert1 dark as the great delusion of ,my1 and which without the light of the sun and moon1 is as gloomy as the gloom of ignorance4 ,what are ye crawling here for like insects bred in stones8 #d4 ,what men of great minds are ye1 to have come here as the weak minded aberrants that have lost their way8 ,you have become an easy prey to me1 and must meet your fate in my hands in a moment4 #e4 ,the ,prince replied3--,o thou demon1 what art thou and where is thy stand3 ,if thou beest an embodied being1 show thyself unto us1 or who is to be terrified by thy bodiless form buzzing like a bee8 #f4 ,it is the business of the brave to pounce at once like a lion upon his prey 7and not to bark as a dog at a distance74 ,therefore leave off thy bragging and show us thy prowess at once4 #g4 ,tell me what thou dost want of us1 and whether thou dost terrify us by thy vain vauntings1 or utterest these words from thy own fear of us4 #h4 ,now measure thy body according to thy speech1 7i4e4 let them conform with one another71 and confront thyself to us without delay2 because the dilatory gain no good1 save the loss of their time4 #i4 ,on hearing the prince's speech she thought it was well said1 and immediately showed herself to them1 uttering her loud shout with a grinning laughter4 #aj4 ,the prince heard her voice to fill the air1 and resound in the woods1 and saw her huge and hideous person1 by the light of her open mouth and ivory teeth1 in the act of her loud laughter4 #aa4 ,her body was as a huge cliff1 hurled down by the thunder bolt of the last doomsday 7when high mountains were rent and thrown into the sea to form their hidden rocks74 ,the flashes of her eyeballs blazed in the sky like a pair of bangles or conch shells4 #ab4 ,the darkness of her appearance1 cast into shade1 the deep dark waters of the deep at the universal deluge2 which hid the flame of the submarine fire under them2 and her voice was as hoarse as the growling of clouds on the high heads of hills4 #ac4 ,her statue was like that of a monumental pillar standing between the heaven and earth2 while the gnashing of her teeth struck the night-rovers with the terror of being grinded under them to death4 #ad4 ,her figure inspired like those of the nocturnal goblins1 yakshas1 ,rkshas and ,pischas1 with the dread of dire disaster1 by its erect hairs1 muscular limbs1 dingy eyes and coal black colour of the body4 #ae4 ,the air she breathed in the lungs1 snored as the horrible snorting of the nostrils of horses2 while the tip of her nose was as big as a mallet1 and its sides as flat as a pair of bellows or winnowing fans4 #af4 ,she stood with her jet black body like a rock of dark agate1 and that joined with her loud laugh1 gave her the appearance of the all subduing night of dissolution4 7,klartri--the night of universal doom1 is an attribute of ,kl--the goddess of destruction74 #ag4 ,her bulky body resembling a thick cloudy night1 approached to them like an autumnal cloud1 moving in the forest of the sky4 #ah4 ,the huge body appeared as a demon rising from underneath the ground1 and approaching to devour them as the eclipse ingulfs the orbs of the sun and moon4 #ai4 ,her ebon breasts were hanging down1 like two pendant clouds of sombre sapphires1 or more like the two mortars or water pots1 with her necklaces hanging on them4 #bj4 ,her two arms were suspended to her bulky body1 like a couple of stout branches to the sturdy oak1 or like two logs of burnt wood to her coal like body4 #ba4 ,seeing her thus1 the two valiant men remained as steadfast1 as those standing on the firm ground of certainty1 are never led away by doubts4 #bb4 ,the ,minister said3--,o great friend6 what causes this rage and fury in thy great soul8 ,it is the mean and base only1 that are ever violent even in trifling matters4 #bc4 ,lay aside this great ado for nothing1 which does not become thee2 because the wise pursue their business with coolness to crown it with success4 #bd4 ,know the soft and slow breath of our moderation1 has driven away in the air1 swarms of such flies like thyself2 as the slight breath of the wind scatters about the dry leaves and straws4 #be4 ,setting aside all hauteur and ardour of spirit1 the wiseman conducts his business with the calm coolness of the mind1 assisted by reason and practical wisdom4 #bf4 ,one must manage his affairs with slowness1 whether it prove effectual or not2 because the overruling destiny has the disposal of all events1 which human ardour has no power to prevent4 #bg4 ,now let us know thy desire and what is thy object with us2 because no suitor of ours1 has been refused of his prayer1 nor let to return in disappointment4 #bh4 ,hearing these words1 the ,rkshas pondered in her mind and said3--,o the serene composure of these lion-like men and the affability of their conduct with others8 #bi4 ,i do not think them to be men of the ordinary kind1 and the more wonderful it is1 that their inward soul is exprest in the outward gestures of their faces and eyes1 and in the tone and tenor of their speech4 7,this is a truth of the ,samudrika science of physiognomy74 #cj4 ,the words1 the face and eyes1 are expressive of the inward thoughts of the wise1 and these go together like the salt and water of the sea 7which are inseparable from one another4 ,so ,chanakya74-- ,the mind1 the word and act of the wise all agree4 ,but those of fools disagree in all the three4 #ca4 ,my intention is already known to them1 as is theirs also to me3 they cannot be destroyed by me when they are indestructible themselves by their moral excellence4 7,so the ,sstra3--,the virtuous may endure or live for ever--chiranjvati dharmtm47 #cb4 ,i understand them to be acquainted with spiritual knowledge also1 without which there cannot be a good understanding4 ,because it is the knowledge of the indestructibility of the spirit1 that takes away the fear of death which is wanting in these men4 #cc4 ,i shall therefore ask them1 about something wherein ,i am doubtful2 because they that fail to ask the wise what they know not1 must remain dunces throughout their lives4 #cd4 ,having thought so1 she opened her mouth to make her queries1 by suppressing her roaring voice and her loud laughter for a while4 #ce4 ,tell me1 ,o ye sinless men1 that are so brave and valiant1 who you are and whence ye come3 because your very sight has raised my regard for you1 as the good hearted become friends with one another1 even at their first sight4 #cf4 ,the minister said3--,this is the king of the ,kirtas1 and ,i his counsellor2 we have come out tonight in our nightly round1 for apprehending malicious beings like thyself4 #cg4 ,it is the duty of princes to punish the wicked1 both by day and night2 for such as trespass the bounds of their duty1 must be made as fuel to the fire of destruction4 #ch4 ,the ,rkshas said3--,prince6 thou hast a good minister1 but a bad one unbecomes a prince2 all good princes have wise counsellors1 and they make the good prince4 #ci4 ,the wise minister is the prince's guide to justice1 and it is he who elevates both the prince and his people4 ,justice is the first of the four cardinal virtues 7justice1 temperance1 prudence and frugality71 and it is the only virtue of a ruler2 who is thence called the ,dharma avatra or personification of justice4 #dj4 ,but kings must have spiritual knowledge also1 because it is the highest of human knowledge4 ,the king having this knowledge1 becomes the best of kings2 and the minister who knows the soul1 can give the best counsel for the guidance of other souls4 7,for it is said3--,nndhenaiva nyamna yathndhah2 the blind cannot lead the blind4 ,so the ,gospel3 one blind man cannot lead another74 #da4 ,it is the fellow feeling for others that makes a ruler1 whoever is unacquainted with this rule1 is not fit to be either a ruler or his minister4 7,the rule is3 ,rule others as ye rule yourselves4 ,sadhi swtm vadanyn74 #db4 ,if ye know this polity1 it is good and ye shall prosper1 or else ye wrong yourselves and your subjects2 in which case ye must be made a prey to me4 7,because if you have no regard for your own souls and those of others1 why should ,i have any regard for yours87 #dc4 ,there is but one expedient for you two lads1 to escape from my clutches2 and it is by your solution of my intricate questions2 according to your best wits and judgment4 7,the queries are said to be prasna pinjara or the cage or prison-house of dilemmas2 in which sense the text should read vidrayasi for vichrayasi1 to mean that1 if you cannot break the knots1 ,i will not stop to break your necks74 #dd4 ,now do you1 ,o prince and you his counsellor1 give me the solution of the questions that ,i require of you4 ,if you fail to give the proper answers as you have agreed to do1 you must then fall under my hands1 as any body that fails to keep his words4 7,the breach of a promise was punishable with death by the old ,hindu law4 ,hence the first question2 8,why am ,i obliged in keeping my word0 in ,paley's ,moral philosophy74 ,,chapter ,,lxxix4 ,,interrogatories ,,of ,,the #8,r,,kshas'4 ,argument4 ,seventy questions of ,karkat1 which are hard for the unlearned but too plain to the wise4 ,they are intricate for their riddling nature to boys1 but plain by their double sense to the learned4 ,vasishtha continued3--,after saying so1 the fiend began to put forth her queries2 and you should be attentive to them ,rma1 like the prince who told her to go on4 #b4 ,the ,rkshas resumed3--,what is that atomic minim which is one yet many1 and as vast as the ocean1 and which contains innumerable worlds like the bubbles of the sea8 7,it is a minim for its minuteness1 an atom--owing to its imperceptibility1 one--as regards its unity1 many--on account of its attributes 7updhis71 and vast in respect to its infinity1 containing the passing worlds as the evanescent bubbles of water74 #c4 ,what is that thing which is a void yet no-void1 which is something yet nothing8 ,what is it that makes myself1 and thyself1 and wherein do ,i or thou dost abide and subside8 7,it is nothing in appearance1 but something in our consciousness1 and is both the subjective and objective74 #d4 ,what is it that moveth unmoved and unmoving1 and standeth without stopping2 what is it that is intelligent yet as dull as a stone2 and what is it that presents its variety in the vacuity of the understanding8 7,another text reads vyomni chitra krit1 which means3 who paints the sky with variegated hues74 #e4 ,what is it that has the nature of fire without its burning quality2 and what is that unigneous substance which produces the fire and its flame4 7,this passage refers to the glory and light of ,god which shines without burning74 #f4 ,who is he that is not of the nature of the ever-changing solar1 lunar and stellar lights1 but is the neverchanging enlightener of the sun1 moon and stars2 and who is that being who having no eyes1 gives the eye its sight8 #g4 ,who is he that gives eyesight to the eyeless vegetables1 and the blind mineral creation8 7,whereby they perceive the light of the luminaries of heaven as the sunflower moonflower--helioselini and others74 #h4 ,who is the maker of heavens1 and who is the author of the natures of things2 who is the source of this gemming world1 and whose treasure are all the gems contained in it8 7,man foolishly owns them for a time1 but leaves at last to their true possessor and maker74 #i4 ,what is that monad which shines in darkness1 and is that point which is and is not2 what is that iota which is imperceptible to all1 and what is that jot which becomes an enormous mountain8 7,a geometrical monad is a point without dimension4 ,in the ,monadology of ,leibnitz1 it is the elementary particle of vital force acting not mechanically1 but from internal principle4 ,it is the entelechy of ,aristotle1 whose essence consists in force74 #aj4 ,to whom is a twinkling of the eye1 as long as a ,kalpa millennium2 and a whole age but a moment8 ,who is he whose omnipresence is equal to his absence1 and whose omniscience is alike his total ignorance8 7i4e4 ,to whom eternity is a moment1 and whose omnipresence and omniscience are unknown to us74 #aa4 ,who is called the spirit1 but is no air in itself2 and who is said to be the sound or word1 but is none of them himself8 ,he is called the ,all1 but is none at all of all that exists2 and he is known as ,ego1 but no ego is he himself4 7,spiritus or the breathing of ventus-wind-prna and the sabda-sonus or ,sruti are not ,god2 nor is he one and all in his person1 nor the ego and non-ego1 ,i not ,i1 and le moi et non le moi1 das ,ich und nicht ,ich1 the subjective and objective1 and having no personality of his own74 #ab4 ,what is it that is gained by the greatest application1 of a great many births 7lives71 and when gained at last1 is hard to be retained 7owing to the spiritual carelessness of mankind78 7,liberation by final extinction--nirvna1 is hard to be had owing to the interminable metempsychosis of the soul1 according to the doctrine of the pre-existence and immortality of souls74 #ac4 ,who being in easy circumstances in life1 has not lost his soul in it2 and who being but an atom in creation1 does not reckon the great mountain of ,meru as a particle8 i4e4 the egotist4 7,it is harder for the easy rich to enter the kingdom of heaven1 than for a camel to enter the eye of a needle4 ,gospel4 ,the pride of egotism levels mountains to dust1 and its ambition soars above them74 #ad4 ,what is that which being no more than an atom1 fills a space of many leagues2 and who is an atomic particle2 that is not contained 7measured7 in many miles8 7,it is the atomic theism of ,kanda's ,vaiseshika system and of ,ecphantus and ,archelaus4 ,the mind is included in the atomism of ,empedocles and ,anaxagoras4 ,epicurus added morality to it1 and ,lucretius added to it the beauty of poetry also4 ,see also the ,ateistic ,atomic systems of ,leucippus and ,democritus74 #ae4 ,at whose glance and nod is it1 that all beings act their parts as players2 and what is that ace which contains in its bosom many a mountain chain8 7,the mountain was produced from and is contained in the atom of the divine mind2 and so every grain of the human brain1 contains in it the form of a prodigious mountain74 #af4 ,who is it1 that is bigger than the mount ,meru in his minuteness2 and who is it that being1 lesser than the point of a hair1 is yet higher than the highest rock8 7,so the sruti3 ,anor-aniyn mahato mahiyn3 i4e4 ,minuter than the minutest and bigger than the biggest74 #ag4 ,whose light was it1 that brought out the lamp of light from the bosom of darkness2 and what minute particle is it1 that contains the minutiae of ideas ad infinitum in it8 7,god said 8,lux fiat et lux fit40 ,genesis4 ,hail holy light ,heaven's first born4 ,milton4 ,eternal ideas of immaterial forms of possible existences in the ,divine ,mind1 the archetype of the ectypal world4 ,these are the ,types of things1 ,plato2 ,forms of ditto4 ,cicero4 ,eternal exemplars of things4 ,seneca c474 #ah4 ,which having no flavour in it1 gives savour to all things2 and whose presence being withdrawn from all substances1 reduces them to infinitesimal atoms1 7i4e4 by destruction of cohesion4 ,so the ,sruti4--,raso vai tat4--,he is flavour etc4 ,attraction of all kinds1 is a manifestation of ,divine power--krishti1 personified in the form of ,krishna--the regent of the sun1 whose gravity supports the solar world74 #ai4 ,who is it that by his self-pervasion1 connects the particles composing the world 7as by their power of attraction72 and what imperceptible power is it1 that rejoins the detached particles1 after their separation and dissolution for recreation of the new world8 7,the atomic powers of attraction and repulsion of particles and bodies74 #bj4 ,who being formless1 has a thousand hands and eyes2 and a twinkling of whose eye1 comprehends the period of many cycles together8 7,the divine hypostases of ,virj1 is endowed with a thousand hands and eyes1 as in the ,purusha ,skta3 ,sahasra sirsha1 sahasra vhu sahasrxa c474 #ba4 ,in what microscopic mite does the world subsist as an arbor in its seed1 and by what power do the unproductive seeds of atoms1 become productive of worlds8 #bb4 ,whose glance is it1 that causes the production of the world1 as from its seed2 and who is it that creates the world without any motive or material8 7,the motives are the subjective or internal cause and the objective or external objects of creation4 ,and material means the matter of unisubstantism of materialists74 #bc4 ,what is that being1 who without his visual organs1 enjoys the pleasure of seeing--,drishti2 and is the viewer--drasht of ,himself1 which he makes the object of his view 7drishya74 i4 e4 ,god sees all things in himself as the receptacle of all in the eternal ideas of them in his mind4 ,or4 ,the ,ego meditates on itself both subjectively as the viewer1 and objectively as the view4 7,so ,milton1 8,and ,god saw his works were good0 answering his fair idea74 #bd4 ,who is he that having no object of vision before him1 sees nothing without him1 but looks upon himself as an infinity void of all visibles within it4 7,this is the subjective reflection of the ,yogi1 like that of ,god on his ownself1 as abstracted from the thought of all other things4 ,the ,mind is the subjective reality and matter has no objective reality74 #be4 ,who is it1 that shows the subjective sight of the soul by itself1 as an objective view2 and represents the world as the figure of a bracelet1 in his own metal8 7i4e4 ,the subjective soul and the metal are the true realities1 and the objective view of the jewel and the world1 is but error and delusion4 ,the ,vedantist like ,berkeley1 held all objective reality to be subjective74 #bf4 ,who is it that has nothing existent beside himself1 and in whom all things exist1 like the waves existing in the waters2 and who is it whose will makes them appear as different things8 7,the one being no more than fluctuations of the other1 and substantially the same74 #bg4 ,both time and space are equally infinite and indivisible1 as the essence of ,god wherein they subsist1 why then do we try to differentiate and separate them like the water from its fluidity8 #bh4 ,what is the inward cause in us1 which makes the believer in the soul1 to view the unreal world as real1 and why does this fallacy continue at all times8 #bi4 ,the knowledge of the worlds whether as present1 past or in futuro1 is all a great error2 and yet what is that immutable being1 which contains in it the seed of this phenomenal wilderness8 #cj4 ,what being is that1 which shows these phenomena without changing itself1 such as in the shape of the seed of the world1 before it developes itself in creation2 and sometimes in the form of a developed forest of created beings8 #ca4 ,tell me1 ,o prince6 on what solid basis does the great ,meru1 stand like a tender filament of the lotus2 and what gigantic form is that1 which contains thousands of ,merus and ,mandaras within its capacious womb8 #cb4 ,tell me1 what is that immeasurable ,intellect1 which has spread these myriads of intelligences in all these worlds2 what is that which supplies thee with thy strength for ruling and protecting thy people1 and in conducting thyself through life2 and what is it in whose sight1 thou dost either lose thyself or thinkest to exist8 ,tell me all these1 ,o clear sighted and fair faced prince1 for the satisfaction of my heart4 #cc4 ,let thy answer melt down the doubt1 that has covered the face of my heart as with snows4 ,if it fail to efface this dirt of doubt altogether from the surface of my heart1 ,i will never account it as the saying of the wise4 #cd4 ,but if thou fail to lighten my heart of its doubts1 and set it at ease2 then know for certain1 that thou shalt immediately be made a fuel to the fire of my bowels at this very moment4 #ce4 ,i shall then fill this big belly of mine with all the people of thy realm2 but shouldst thou answer rightly1 thou shalt reign in peace2 or else thou shalt meet thy end like the ignorant1 who are surfeited with the enjoyments of life4 #cf4 ,saying so1 the nocturnal fiend made the loud shout of a roaring cloud1 expressive of her joy2 and then sat silent with her fearful features1 like a light hearted cloud in autumn 7which is of gigantic shape1 but empty of rain waters within74 ,,chapter ,,lxxx4 ,,solution ,,of ,,the ,,questions4 ,argument4 ,first the ,counsellor's reply to the ,questions4 ,vasishtha continued3--,after the giant-like progeny of the ,rkshasa had proposed her occult questions1 in the deep gloom of night in that thick forest1 the good and great counsellor began to give his replies4 7,the repetition of the word great in the original1 expresses the solemnity of the occasion2 as the disquisitions concerning the ,great ,god in the ranyakas or forest lectures of the vedic ,rishis1 were conducted with great solemnity in their holy hermitage in forests4 ,so was the ,sermon on the ,mount of ,jesus74 #b4 ,the ,counsellor said3--,hear1 me6 thou dark and cloud like form6 to unravel thy riddling questions1 with as great ease as the lion foils the fury of gigantic elephants4 #c4 ,all thy questions relate to the ,supreme ,spirit1 and are framed in thy enigmatical language1 to try the force of our penetration into their hidden meanings4 #d4 ,the soul which is ,selfsame with the intellect which is minuter than a particle of air1 is that atomic principle that thou dost inquire into1 because it is a nameless minim imperceptible by the six organs of sense1 and unintelligible to the mind4 7,answer to the first question about the atom4 74 #e4 ,underlying the atomic intellect1 is the minute seed which contains this universe2 but whether it is a substantial or unsubstantial reality1 nobody can say4 7,this is the answer to the second question with regard to the mundane seed74 #f4 ,it is called a reality from our notion of its being the soul of all by itself1 and it is from that soul that all other existences have come in to being4 7,answer about the nature of ,god74 #g4 ,it is a void from its outward inanity1 but it is no void as regards its intellect 7which is a reality72 it is said to be nothing from its imperceptibility1 but it is a subtile something from its imperishableness4 7,all finite bodies are unreal1 the immortal soul is real1 and identic with the ,supreme soul74 #h4 ,it is not a nothing from its being permeated in all things1 7i4e4 though all pervading yet it is an absolute entity72 for all things are but reflexions of the minute ,intellect1 and its unity shines forth in the plurality1 all which is as unreal1 as the formal bracelet formed of the substantial gold4 #i4 ,this minutial is the transcendental vacuum1 and is imperceptible owing to its minuteness2 and though it is situated in all things1 yet it is unperceived by the mind and external senses4 #aj4 ,its universal pervasion cannot make it void and null1 because all that is 7existent7 is not that 7,intellect71 which alone is known as the thinking principle1 that makes us speak1 see and act4 #aa4 ,no kind of reasoning can establish the non-entity of the real ,ens 7sat71 because of it is not being seen by anybody4 ,yet the universal soul is known in its hidden form1 like the unseen camphor by its smell4 #ab4 ,the unlimited soul resides in all limited bodies1 and the atomic intellect pervades the vast universe2 and it is in the same manner as the mind fills all bodies1 in its purely subtile state unknown to the senses4 #ac4 ,it is one and all1 the unity as well as plurality1 by its being the soul of each and all1 both singly as well as collectively1 and its supporting and containing each and all by and within itself4 #ad4 ,all these worlds are as little billows in the vast ocean of the divine ,intellect2 whose intelligence1 like a liquid body1 shows itself in the form of eddies in the water4 7,hence nothing is different from the ,supreme74 #ae4 ,this minutiae of the intellect being imperceptible to the senses and the mind1 is said to be of the form of vacuity2 but being perceived by our consciousness1 it is not a nothing1 although of the nature of a void in itself4 #af4 ,i am ,that and so art thou1 by our conviction of the unity 7of the spirit72 but neither am ,i ,that nor thou art ,he1 by believing ourselves as composed of our bodies only4 7,it is in answer of what art thou c4 ,spiritually considered all souls are the same with the supreme2 but being viewed in the body1 all bodies are different from one another1 and quite apart from their unity with the ,divine spirit74 #ag4 ,our egoism and tuism being got rid of by our knowledge of truth1 we cease to be the ego and tu2 and so all other persons lose all their properties 7svayam or suum7 in the sole ,unity4 7,this is an enlargement of the preceding answer to the question--,what art thou c474 #ah4 ,this particle of the intellect is immovable1 though it moves thousand of miles over2 and we find in our consciousness many a mile to be composed in this particle4 7,the mind notwithstanding its wide range1 never stirs from its seat in the soul74 #ai4 ,the mind is firmly seated in the vacuous intellect1 from which it never stirs1 though it goes to all places where it is never located4 7,this is the answer of what moveth not74 #bj4 ,that which hath its seat in the body can never go out of it2 as a baby hanging on the breast of its mother1 cannot look to another place for its rest4 #ba4 ,one though free to range over large tracts at will1 will never start from his own abode1 where he has the liberty and power to do all he likes4 #bb4 ,wherever the mind may rove1 it is never affected by the climate of that place2 as a jar taken to a distant country with its mouth shut1 does not yield any passage to the light and air of that region into it4 7,in answer to what remains in a place so as it does not remain there74 #bc4 ,the cogitation and incogitancy of the intellect1 being both perceived in our minds1 it is said to be both intellection as well as dullness of the intellect4 7,this is the answer 8of what is ever active1 yet as dull as a block of stone074 #bd4 ,when our intellection is assimilated into the solid substance of ,divine ,intellect1 then is our intellect said to become solidified as a stone4 7,by forgetting one's self to a stone4 ,pope74 #be4 ,the worlds which the intellect of the ,supreme ,being has spread in the infinite space1 are the most wonderful as they are his increate creations4 7,these being but manifestations of his inborn essence74 #bf4 ,the ,divine ,soul is of the essence of fire1 and never forsakes its igneous form4 ,it inheres in all bodies without burning them1 and is the enlightener and purifier of all substances4 7,this answers the question1 8what is fiery without its inflammability074 #bg4 ,the blazing intelligence of the divine soul1 which is purer than the etherial sphere1 produces the elemental fire by its presence4 7,as the burning of mount ,sinai in the ,bible and ,taurus in the ,koran1 and the fiery form of ,brahm the creator and regent of vulgar fire74 7,this is in answer of 8what unigneous entity produces the substance of fire8074 #bh4 ,the intellect which is the light of the soul1 and enlightener of the lights of the luminous sun1 moon and stars1 is indestructible and never fades2 although the light of the luminaries1 is lost on the last day of universal doom4 7,in answer to 8what unextinguishable fire is the kindler of planetary lights074 #bi4 ,there is an inextinguishable light 7glory71 known as ineffably transcendental1 which the eye cannot behold1 but is perceptible to the mind as its inward illumination1 and presenting all things to its view4 7,answer to 8what light imperceptible to the eye1 brings all things to view80 ,this is spiritual light74 #cj4 ,thence proceeds the intellectual light1 which transcends the sensible and mental lights2 and presents before it wonderful pictures of things invisible to visual light4 7,it is luminous by itself and shows things lying hid in darkness1 as one walking in the dark1 makes himself known to another by telling him 8it is ,i074 #ca4 ,the eyeless vegetable creation1 is sensible of an inward light within them1 causing their growth and giving them the capability of bearing their fruits and flowers4 7,in answer to the question regarding the light and life of vegetable creation1 which are also classed under animated nature74 #cb4 ,with regard to time1 space and action and existence of the world1 all which are but the percepta or perceptions of sense1 and have no master or maker1 father or supporter except the ,supreme ,soul in whom they subsist1 as mere modifications of himself and are nothing of themselves4 7,it is in answer to the question1 8who is the maker of the skies c4074 #cc4 ,the atomic spirit is the casket of the bright gem of the world1 without changing its minuteness4 ,the divine spirit is its measure and measurer1 beside which there is no separate world of itself4 7,answer to the question 8who is the holder and measurer of the world074 #cd4 ,it is that ,spirit which manifests itself in every thing in all these worlds2 but it shines as the brightest gem1 when all the worlds are compressed in it 7at the universal dissolution74 #ce4 ,from the unintelligibleness of his nature1 he is said to be a speck of obscurity1 as he is called to be a ray of light1 from the brightness of his intellect4 ,he is known as existent by our consciousness of him1 as he is said to be non-existent from his being removed from our visual sight4 #cf4 ,he is said to be afar from his invisibleness to our eyes1 and to be near us from his being of the nature of our intellect4 ,he is represented as a mountain for his being the totality of our consciousness1 although he is minuter than any perceptible particle4 7,in answer to 8what is minute yet vast074 #cg4 ,it is his consciousness that manifests itself in the form of the universe2 the mountains are not real existences1 but subsist like the ,meru in his atomic substratum4 7,in answer to the question 8how an atom contains and expands itself as a hill c4074 #ch4 ,a twinkling is what appears as a short instant1 and a ,kalpa is the long duration of an age4 7,it is definitive proposition of identity1 that a nimesha is a nimesha and a ,kalpa is a ,kalpa74 #ci4 ,sometimes a twinkling--instant represents a ,kalpa1 when it is fraught with the acts and thoughts of an age2 as an extensive country of many leagues1 is pictured in miniature or in a grain of the brain4 #dj4 ,the course of a long ,kalpa1 is sometimes represented in the womb of a nimesha instant2 as the period of the building of a great city1 is present in the small space of the mind's remembrance1 as it is in the bosom of a mirror4 #da4 ,as little moments and ,kalpa ages1 high mountains and extensive yojanas1 may abide in a single grain of the intellect2 so do all dualities and pluralities unite and meet in the unity of ,god4 #db4 ,that #8,i have done this and that before'1 is an impression derived from the thought of our actual actions and activity at all times2 but the truth thereof becomes as untrue as our doings in the dream4 7,this to prove that all vyvahrika or customary events1 are real untruths2 being but prtibhsika or phenomenal appearances only74 #dc4 ,it is calamity that prolongs the course of time1 as our prosperity on the otherhand diminishes its duration2 as the short space of a single night1 appeared as a period of twelve long years to king ,haris ,chandra in his misery4 7,the fallacy of human conception of the length or shortness of time74 #dd4 ,anything appearing as a certain truth to the mind1 stamps the same impression in the soul1 as the sense of some golden jewellery1 becomes more impressive in the soul than the idea of its gold4 7,the fallacy of our perceptions1 creating errors in the judgement of the understanding74 #de4 ,there is nothing as a moment or an age or as near or afar to the soul2 it is the conception in the minute intellect 7or the working of the mind71 that creates their length or brevity and their nearness and remoteness4 7,as a year of men is a day of ,gods1 and such a year of these makes a day of ,brahm2 while there is no measure of time or space in the infinity of the ,divine mind74 #df4 ,the contraries as light and darkness1 nearness and distance1 and a moment and an age1 being but varied impressions on the unvaried percipient mind1 have no real difference in them4 7,they are as unreal as the various evanescent hues of the recipient and reflexive clouds4 ,so no colour is real chromatics or ,science of colours74 #dg4 ,all things or objects which are perceptible to the senses1 are called to be evident or apparent2 and those which lie beyond them1 are said to be imperceptible or unapparent4 ,but visual sensation is not selfevident1 except the vision of the intellect1 which is the real essence4 7,in answer to the question 8,what is perceptible and unreal80 ,answer--,all what is apparent1 is untrue74 #dh4 ,as long as there is the knowledge of the jewel1 there is the knowledge of the gem also2 that of the real gem1 being lost under the apparent form4 7,so reliance on ocular evidence1 presents an obstruction to the vision of the intellect74 #di4 ,it is by reversion of the attention from the visible form of the jewel to the real essence of the gem1 that one is led to the sight of the pure light of the only ,one ,brahma4 7,so says a poet3--,forsake the visible to see the invisible74 #ej4 ,brahma is viewed as ,sat or reality1 when ,he is considered as pervading all things2 and ,he is said to be ,asat or unreal1 because ,he is not the object of vision4 ,so is the ,intellect said to be a reality from its faculty of intellection1 otherwise it is a stolid or dull matter4 7,answers to 8what reality appears as unreal1 and what intellect as the absence of intellect074 #ea4 ,the intellect is the wonderful property of the ,divine ,spirit1 in which it is present as its object 7chetya72 but how can a man have a view of it1 whose mind fixed to the sight of the world1 which is a shadow of the ,intellect1 and moves as a tree which is shaken by the wind8 #eb4 ,as a mirage is the reflexion of the dense light of the sun1 so is the world a shadow of the solid light of the ,divine intellect4 #ec4 ,that which is rarer than the rays of the sun and never decays1 is ever as uniform as it was before creation and disjoined from it4 ,hence its existence is tantamount to its nonexistence4 #ed4 ,as the accumulation of sunbeams1 exhibits the formation of a gold mine in the sky2 so the golden appearance of the world1 prevents the deluded to look to the knowable object of the intellect4 #ee4 ,like the appearance of a visionary city in dream1 the sight of this world is neither a reality nor altogether unreal2 because it is a reflexion of the intellect1 as the dream is that of images in the memory4 ,it is but a continued medley of error4 #ef4 ,knowing it as such1 men should consider everything by the light of reason2 and proceed to the knowledge of truth by their intellectual culture4 #eg4 ,there is no difference between a house and a void1 than that the one is the object of vision1 and the other of consciousness4 ,again all nature teeming with life1 is said to live in ,god1 who is light and life of all for evermore4 #eh4 ,but all these living beings have no room in the empty sphere of ,divine ,intellect4 ,they live and shine like the solar rays1 proceeding imperceptibly from that luminous orb4 #ei4 ,there appears a difference in these rays both from the original light1 and also from one another 7in different beings71 by a curious design of ,providence2 but it is yet the same in all1 like the forms of the trees growing out of the same kind of seed4 #fj4 ,as the tree contained in the seed1 is of the same kind with the parent seed2 so the innumerable worlds contained in the vacuous seed of ,brahma1 are also void and vacuum as ,brahma himself4 #fa4 ,as the tree which is yet undeveloped in the seed1 is not in esse without development of its parts2 7so the world in the womb of ,brahma1 was discernible only to the ,divine ,intellect2 in the form of the ideal or spiritual world to be in futuro74 #fb4 ,there is but one ,god1 who is one and increate1 calm and quiet1 without beginning1 middle or end1 and without a body and its parts4 ,he has no duality and is one in many4 ,he is of the form of pure light1 and shines for ever with everlasting and undiminished lustre4 ,,chapter ,,lxxxi4 ,,congeries ,,of ,,spiritual ,,doctrines4 ,argument4 ,the ,prince's ,answers to the ,remaining ,questions of the ,rkshas4 ,the ,rkshas said3--,well said1 ,o counsellor6 ,thy sayings are sanctifying and fraught with spiritual doctrines2 now let the prince with his eyes like lotus-leaves answer to the other queries4 #b4 ,the ,prince answered3--,he whose belief consists in the relinquishment of all reliance in this world1 and whose attainment depends upon forsaking all the desires of the heart3-- #c4 ,he whose expansion and contraction causes the creation and extinction of the world1 who is the object of the doctrines of ,vednta1 and who is inexpressible by words or speech of humankind3-- #d4 ,who is betwixt the two extremities of doubt 7whether he is or is not71 and is the midst of both extremities 7that both he is and is not72 and the pleasure 7,will7 of whose mind1 displays the world with all its movables and immovables to view3-- #e4 ,he whose ,universal pervasion does not destroy his unity2 who being the soul of all is still but one2 it is he alone1 ,o lady6 who is truly said to be the eternal ,brahma 7so far the ,exordium74 #f4 ,this minute particle is erroneously conceived as spirit 7air71 from its invisibleness to the naked eye2 but it is in truth neither air nor any other thing except the only pure ,intellect4 7,answer to the question1 8what is it of the form of air and not air8074 #g4 ,this minim is said to be sound 7or the words71 but it is error to say it so3 because it is far beyond the reach of sound or the sense of words4 7,so the ,sruti #8natatravkgacchati'1 no word 7vox or voice7 can reach unto him--express his nature4 7,in answer to the query 8what is sound and no sound80774 #h4 ,that particle is all yet nothing1 it is neither ,i1 thou or he4 ,it is the ,almighty soul and its power is the cause of all4 7,the gloss explains pratibha as sakti or power1 in preference to the other meanings of the word1 as--knowledge1 design1 light1 reflexion and influence4 7,this is in answer to 8who is all yet no one omnium et nullum1 and what are ,i1 thou and he1 which are viewed as the ego1 tu and ille1 the subjective and objective realities0774 #i4 ,it is the soul that is attainable with great pains 7i4e4 the knowledge of which is gained with pains of ,yoga71 and which being gained adds nothing to our stock 7as we are already in possession of our souls72 but its attainment is attended with the gain of the supreme soul1 than which there is no better gain4 7,so the ,sruti yalalbhat naparamlabha4 ,in answer to #8what gain is no gain'74 #aj4 ,but ignorance of the soul1 stretches the bonds of our worldliness and repeated transmigrations1 with their evils growing like the rankest weeds in spring2 until they are rooted out by spiritual knowledge4 #aa4 ,and those who are in easy circumstances in life1 lose their souls by viewing themselves only as solid bodies1 which rise fastly to view like the dense mirage by light of the sun4 7,it is easier for a camel to enter the hole of a needle1 than for the rich to enter the kingdom of heaven4 ,gospel74 #ab4 ,it is the particle of self-consciousness1 which contains the ,meru and the three worlds1 like bits of straw in itself4 ,they are as disgorged from it in order to present their delusive appearances unto us4 7,this answers the question3 8what particle hides in it the world as a straw10 and means the mind to be the container of the universe74 #ac4 ,whatever is imprinted in the intellect1 the same appears exprest without it4 ,the fond embrace of passionate lovers in dream and imagination1 serves to exemplify this truth4 #ad4 ,as the intellect rose of itself with its omnipotent ,will at the first creation of the world1 so it exercises the same volition in its subsequent formations also1 like the sprigs rising from the joints of reeds and grass4 7i4e4 ,the eternal ,will 7,fiat7 is productive of all things for ever74 #ae4 ,the hobby that has entered in the heart1 shows itself on the outside also1 as in the instance of the whims of children4 7,the phrases1 8the wish being father to the thought10 and 8every one delights in his hobby horse10 correspond with the purport of the passage74 #af4 ,the iota of the intellect1 which is as minute as an atom1 and as subtile as air2 fills the whole universe on all sides4 7,the three words paramnu1 anu and skshma1 respectively signify the minuteness of the intellect with regard to its unity1 dimension and rarity4 ,gloss74 #ag4 ,though but a particle1 yet it is not contained in hundreds of leagues2 and being all-pervasive it is infinite4 ,having no beginning it is measureless1 and having no form of itself it is formless4 7,in answer to #8what minutiae is immeasurable c4'74 #ah4 ,as a cunning coxcomb deludes young girls by their becks and calls and winks and glances4 7,quips and cranks and wanton wiles2 ,nods and becks and wreathed smiles4 ,pope73-- #ai4 ,so the holy look of the divine intellect1 serves as a prelude to the rotatory dance of worlds1 with all their hills and contents for ever 7i4e4 a nod and look of the ,almighty1 moves the worlds74 #bj4 ,it is that atom of the intellect1 which envelops all things within its consciousness1 and represents also their forms without it2 as a picture canvas shows the figures of the hills and trees drawn in it1 to stand out as in bas-relief4 7,the external world being but a prominent representation of the internal1 the phenomenal of the noumenal4 ,so ,persian3 ,suvaribatini and ,zahiri74 #ba4 ,the divine spirit though as minute as the hundredth part of the point of a hair1 is yet larger than the hills it hides in itself1 and as vast as infinity1 being unlimited by any measure of space or time4 7,in answer to 8what is it that retains its minuteness and yet comprehends the great ,meru074 #bb4 ,the comparison of the vast vacuity of divine understanding with a particle of air 7as it is made by the minister71 is not an exact simile4 ,it is as a comparison of a mountain with a mustard seed1 which is absurd4 #bc4 ,the minuteness which is attributed to it 7in the veda71 is as false as the attribution of different colours to the plumage of the peacock1 and of jewellery to gold1 which can not be applicable to the spirit4 7,the ,veda says1 anoranyan4 ,he is minuter than the minute c42 because the spirit admits no attribute74 #bd4 ,it is that bright lamp which has brought forth light from its thought1 and without any loss of its own essential effulgence4 7,answer to 8,what lamp gave light in darkness80 8,he was the light of the world1 and the light shine forth in darkness10 ,gospel74 #be4 ,if the sun and other luminous bodies in the world1 were dull and dark in the beginning2 then what was the nature of the primeval light and where did it abide8 7,this question is raised and answered by the prince himself in the next74 #bf4 ,the pure essence of the mind which was situated in the soul1 saw the light displayed on the outside of it1 by its internal particle of the intellect4 ,gloss3--,that light existed inside the intellectual atom before creation1 and its preceding darkness2 it was afterwards set forth by itself without it1 when it shone amidst the darkness4 7,so the passage1 lux fiat et lux fit1 and then the mind beheld it1 and said it was good74 #bg4 ,there is no difference in the lights of the sun1 moon and fire from the darkness1 out of which these lights were produced3 the difference is only that of the two colours black and white4 7,gloss3--,both of them are equally insensible things74 #bh4 ,as the difference of the cloud and snows1 consists in the blackness of the one and whiteness of the other2 such is the difference of light and darkness in their colours only1 and not in their substance 7as they have no real substantiality in them74 #bi4 ,both of these being insensible in their natures1 there is no difference between them3 and they both disappear or join with one another before the light of intellect4 ,they disappear before the intellectual light of the ,yogi1 who perceives no physical light or darkness in his abstract meditation under the blaze of his intellect4 ,they join together as light and shade1--the shadow inseparably following the light4 ,the adage goes1 ,zer cheragh tariki3--there is darkness beneath the lighted lamp4 #cj4 ,the sun of the intellect1 shines by day and night without setting or sleeping2 ,it shines in the bosom even of hard stones1 without being clouded or having its rise or fall4 #ca4 ,the light of this blazing soul1 has lighted the sun1 which diffuses its light all over the three worlds2 it has filled the capacious womb of earth with a variety of provisions1 as they lay up large panniers of food in a store-house4 7i4e4 ,it is the sun-light that grows and ripens all things for our food74 #cb4 ,it enlightens darkness without destroying itself1 and the darkness that receives the light1 and becomes as enlightened as light itself4 7,this passage is explained both in a physical as well as spiritual sense4 ,the light dispelling ignorance and the gloom of nature74 #cc4 ,as the shining sun brings the lotus-buds to light1 so the light of the ,divine ,spirit1 enlightens our intellects1 amidst the gloom of ignorance which envelopes them4 #cd4 ,and as the sun displays himself by making the day and night by his rise and fall1 so does the intellect show itself by its development and reticence by turns4 #ce4 ,all our notions and ideas are contained in the particle of the intellect1 as a healthy seed contains the leaves and fruits and flowers of the future tree in its breast4 #cf4 ,these and all the powers of the mind1 develope themselves in their proper times1 as the fruits and flowers make their appearance in spring and proper seasons--khandas4 7,the ,hindu festivals of ,khanda pls1 are celebrated in honour of the returning seasons1 and continue as a relic of the primitive agricultural state of society74 #cg4 ,the particle of divine spirit is altogether tasteless1 being so very vapid and void of qualities2 yet it is always delectable as the giver of flavour to all things4 7,the gloss explains the spirit as spiritual knowledge1 which is unpalatable to all1 owing to its abstruse and subtile nature2 but which becomes tasty when blended with all other knowledge1 which mainly depends on spiritual science4 ,this is in answer to 8,what particle is that which is entirely tasteless1 yet always tasted with zest8074 #ch4 ,all savours abide in the waters 7water being the receptacle of taste71 as a mirror is the recipient of a shadow2 but the savour like the shadow is not the substance2 it is the essence of the spirit that gives it the flavour4 7,the ,nyya says 8jaleparamnurasah0 the atom of the spirit is the savour of the water74 #ci4 ,all bodies existing in the world1 are forsaken by the atomic spirit of the supreme1 by their unconsciousness of ,him2 but they are dependant upon him1 by the consciousness of the divine particle1 shining in their souls4 7i4e4 ,consciousness is the connecting link between the human and ,divine souls74 ,in answer to 8who are forsaken by and supported by the ,divine ,spirit40 #dj4 ,it is ,he who being unable to wrap up himself1 enwraps the world in him1 by spreading out the vesture of his atomic intellect over all existence4 7,in answer to 8who being uncovered himself covers the whole8074 #da4 ,the supreme ,spirit which is of the form of infinite space1 cannot hide itself in any thing within its sphere1 which would be like the hiding of an elephant in the grass4 #db4 ,yet this all knowing spirit encompasses the world1 knowing it to be a trifle1 just as a child holds a particle of rice in his hand4 ,this is an act of my or delusion4 7,here delusion like destiny is represented to exercise its influence on omniscience itself74 #dc4 ,the spirit of ,god exists even after the dissolution of the world1 by relying in his chit or intellect2 just as plants survive the spring by the sap they have derived from it4 #dd4 ,it is the essence of the ,intellect which gives rise to the world1 just as the garden continues to flourish by the nourishment of the vernal season4 #de4 ,know the world is verily a transformation of the intellect1 and all its productions to be as plants in the great garden of the world1 nourished by the vernal juice of the intellect4 #df4 ,it is the sap supplied by the intellectual particle1 that makes all things grow up with myriads of arms and eyes2 in the same manner as the atom of a seed1 produces plants with thousand branches and fruits4 7,in answer to 8,what formless things take a thousand forms074 #dg4 ,myriads of kalpas amount to an infinitesimal part of a twinkling of the atomic intellect1 as a momentary dream presents a man all the periods of his life from youth to age4 ,in answer to 8,what twinkling of the eye appears as many thousand ,kalpas c40 #dh4 ,this infinitesimal of a twinkling even1 is too long for thousands of kalpas1 the whole duration of existence is as short as a flash of his eye4 #di4 ,it is the idea only that makes a twinkling1 appear a kalpa or many1 just as the idea of satiety in starvation1 is a mere delusion to the deluded soul4 #ej4 ,it is concupiscence only1 that makes the famishing to feed upon his thoughts of food2 as it is the despair of one's life1 that presents his death before him in his dream4 #ea4 ,all the worlds reside in the intellectual soul within the atom of its intellect2 and the outward worlds are only reflexions 7rchauff7 of the inner prototype4 7,the phenomenal is an ectype of the original noumenal74 #eb4 ,whatever object appears to be situated anywhere1 it is but a representation of its like model in some place or other1 and resembles the appearance of figures in bas-relief on any part of a pillar2 but the changes occurring in the external phenomena1 are no results of the internal1 which as the serene vacuum is subject to no change4 #ec4 ,all existences1 which are present in the intellect at this moment1 are the same as they have existed1 and will ever exist inwardly like trees in their seeds4 #ed4 ,the atom of the intellect1 contains the moments and ages of time1 like grains within the husk2 it contains these 7as its contents7 in the seed within the infinite soul of god4 7,the soul is the unconscious container of the intellect1 which is conscious of the ideas contained in it74 #ee4 ,the soul remains quite aloof as if retired from the world 7udsna71 notwithstanding the subsistence and dependence of the latter upon the former4 ,the ,divine soul is unconcerned with its creation and its sustentation at all times4 7,in answer to 8who is the cause of the world without any motive or causality in him80 ,this is the doctrine of perfect bliss of the soul without being ruffled or disturbed by any motivity or activity4 ,so the man imitating divine perfection1 is required to be apathetic and callous to all worldly affairs74 #ef4 ,the essence of the world springs from the atom of the pure ,intellect1 which however remains apart from both the states of action and passion itself 7the intellect being the thinking principle1 has only its perceptivity1 without sensitivity of passion1 or the ,will or volition for action74 #eg4 ,there is nothing created or dissolved in the world by any body at any time2 all apparent changes are caused by the delusion of our vision 7and it is the province of ,vednta to remove the error of conceiving the unreal worlds as a reality74 #eh4 7,viewed in its spiritual light71 this world with all its contents1 is as void as the vault of the vacuous atmosphere2 the word world applied to the phenomena1 is but an insignificant term signifying a nothing4 #ei4 ,it is the particle of intellect that is led by the delusion of my1 to view the scenes situated in the ,divine soul1 in the outward appearance of the phenomenal world4 7,answer to what thing that has eyes2 views on its outside what is contained in the soul874 #fj4 ,the words external and internal as applied to the world1 are meaningless and not positive terms2 there is no inside or outside of the divine soul1 they are contrived to explain its different views by the intellect for the instruction of pupils4 7,brahma has no inside nor outside4 ,sruti74 #fa4 ,the viewer looking into the invisible being within himself1 comes to see the soul2 but he who looks on the outside with his open eyes1 comes to view the unreal as real4 #fb4 ,therefore whoever looks into the soul 7as the true reality71 can never view the false phenomena as realities as others do4 #fc4 ,it is the internal sight of the intellect that looks into the inward soul1 which is without all desires2 while the external eyes are mere organs to look upon the false appearance of outward objects4 7i4e4 ,the eye of the mind1 is the true eye to see the real nature of the soul2 but the outer eyes are no eyes1 that feed only upon the falsities of nature74 #fd4 ,there can be no object of sight1 unless there is a looker also1 as there can be no child without its parent4 ,this duality 7of their mutual dependence upon one another71 proceeds from the want of knowledge of their unity4 7i4e4 ,the viewer1 the view and the vision 7drasht1 drishya and darsana71 being one and the same thing1 as the parent and the offspring1 and the seed and its sprout1 are the same substance4 ,the doctrine of the ,vedantic unity1 thus attempts to reduce and unite all varieties to their primitive simplicity74 #fe4 ,the viewer himself becomes the view as there can be no view without its viewer4 ,no body prepares any food1 unless there be some body to feed upon it4 7,it is the agent that makes the act1 as there can be no act without its agent74 #ff4 ,it is in the power of the intellect 7imagination71 to create the views of its vision2 as it lies in the capacity of gold1 to produce all the various forms of jewellery4 7i4e4 ,fancy paints and moulds itself in many colours and shapes4 ,the creations of phantasy are mere phantoms--phantasia et phantasmos74 #fg4 ,the inanimate view never has nor can have the ability of producing its viewer2 as the golden bracelet has no power of bringing the gold into being4 #fh4 ,the intellect having the faculty of intellection 7chetana71 forms the thoughts of intelligibles 7chetyas7 within itself1 which however unreal are erroneously viewed as real entities by its intellectual vision to its own deception1 as it is caused by the appearance of jewellery in gold4 #fi4 ,that the viewer 7the divine intellect71 being transformed to the view 7of the visible world71 is no more perceptible in it1 than as the jewelery of gold and not gold itself4 7i4e4 ,the formal part of the world and jewel1 hides the material part of the intellect and gold which formed them74 #gj4 ,thus the viewer becoming the view 7i4e4 the subject being turned to the object71 still views himself as the viewer2 as gold transformed to a jewel1 is always looked upon as gold4 #ga4 ,one unity alone being apparent in all nature1 it is useless to talk of the duality of the viewer and view4 ,a word with a masculine affix cannot give the sense of a neuter noun 7so the masculine noun ,intellectus1 cannot apply to the neuter phenomenon74 #gb4 ,the viewer who feasts his eyes with a view of the outer visible world1 cannot have the sight of the inner soul with the internal eyes of his intellect2 but when the viewer shuts out the outer view1 all its realities appear as unreal4 #gc4 ,when the viewer perceives the unreality of the visibles by the light of his understanding1 he then comes to see the true reality4 ,so by retracting the mind from viewing the figure of the jewel1 one comes to see the nature of its gold only4 #gd4 ,the visibles being present1 there must be their viewers also to whose view they are apparent4 ,it is the absence of both 7the viewer and the view71 and the knowledge of their unreality1 that produce the belief of unity4 7,the disappearance of the visible1 causes the withdrawal of the viewer2 like the removal of the umbrella1 drives away its shade74 #ge4 ,the man who considers all things in the contriteness of his conscious soul1 comes at last to perceive something in him1 which is serenely clear1 and which no words can express4 #gf4 ,the minute particle of the intellect1 shows us the sight of the soul as clearly as a lamp enlightens everything in the dark4 7,answer to 8who shows the soul as clearly as a visible thing087 #gg4 ,the intelligent soul is absolved of its perceptions of the measure1 measurer and measurables1 7i4e4 of the forms and properties of things71 as liquid gold when dissolved of its form of an ornament4 7,answer to 8what thing is absolved of its properties like gold of its jewellery074 #gh4 ,as there is nothing which is not composed of the elementary bodies of earth1 water c42 so there is nothing in nature which is apart from the nature of the atomic intellect4 7,answer to 8what is that from which nothing is apart8074 #gi4 ,the thinking soul penetrates into all things in the form of their notions2 and because all thoughts concentrate in the intellect1 there is nothing apart from it4 #hj4 ,our desires being the parents of our wished for objects1 they are the same with our prospects in our view3 therefore there is no difference between our desires and desired objects2 as there is none between the sea and its waves4 7,in refutation of the question1 8what is that which is distinct from the wish8074 #ha4 ,the ,supreme ,soul exists alone unbounded by time and space4 ,being the universal soul1 it is the soul of all2 and being omniscient1 it is no dull matter at all4 7,answer to 8what is the undivided duality and plurality8074 #hb4 ,the ,ens being but intelligence1 is not perceptible to sight2 there is unity and no duality in it2 but all forms unite into one in the great self of the ,supreme4 #hc4 ,if there be a duality1 it is the one and its unity4 ,the unity and duality of the universal soul1 are both as true as the light and its shade joined together4 #hd4 ,where there is no duality or any number above it1 there unity also can have no application to any2 and where there is no unit1 there cannot be any two or more over it1 which are but repetitions of the unit 7except an indeterminate all or whole74 #he4 ,anything which is so situated1 is in itself such as it is2 it cannot be more or less than itself2 but is identic with itself like water and its fluidity4 7,its plurality is but a repeated unity74 #hf4 ,the multiplicity of forms which it exhibits1 blends into a harmonic whole without conflicting with one another4 ,the multifarious creation is contained in ,brahma1 like a tree with all its several parts in the embryonic seed4 #hg4 ,its dualism is as inseparable from it as the bracelet from its gold2 and although multiformity of nature1 is evident to the comprehensive understanding2 yet it is not true of the true entity 7of ,god74 #hh4 ,like fluidity of water1 fluctuation of air1 vacuity of the sky1 is this multiformity an inseparable property of the ,godhead4 #hi4 ,disquisition of unity and duality is the cause of misery to the restless spirit1 it is the want of this distinction that consummates the highest knowledge4 #ij4 ,the measure1 measurement and measurer of all things1 and the viewer1 view and vision of the visible world1 are all dependent on the atom of the intellect which contains them all4 7i4e4 ,the divine mind is the maker and pattern of the great fabric of the universe1 which it contains and views in itself74 #ia4 ,the atom of the divine intellect1 spreads out and contracts in itself1 like its limbs1 these mountainous orbs of the world1 by an inflation of its spirit as it were by a breath of air4 #ib4 ,o the wonder1 and the great wonder of wonders6 that this atom of the intellect1 should contain in its embryo1 all the three regions of the worlds1 above and below one another4 #ic4 ,o6 it is an incredible delusion that must ever remain an inexplicable riddle1 how the monstrous universe is contained in the minute atom of the ,intellect4 #id4 ,as a pot contains in it1 the seed1 with a huge tree within its cell1 so does the divine soul contain the atom of the intellect1 containing the chains of worlds 7outstretched within itself74 #ie4 ,the all-seeing eye sees at once all the worlds1 situated within the bosom of the intellect1 as the microscopic sight discovers the parts of the future tree concealed in the seed4 #if4 ,the expansion of the world in the atom of the ,intellect1 is analogous to the enlargement of the hidden parts of the seed1 into leaves and branches1 fruits and flowers4 #ig4 ,as the multiformity of the future tree1 is contained in the uniform substance within the seed2 it is in like manner that the multiplicity of worlds1 is situated in the unity of the atomic ,intellect1 and as such it is seen by any one who will but look into it4 #ih4 ,it is neither an unity nor a duality1 not the seed or its sprout1 neither is it thin or thick1 nor is born nor unborn 7but ever the same as it is74 #ii4 ,he is neither an entity nor nonentity1 nor graceful nor ungraceful 7but a vacuity72 and though it contains the three worlds with the ether and air1 yet is nothing and no substance at all4 #ajj4 ,there is no world nor a not-world beside the intellect1 which is all of itself1 and is said to be such and such in any place or time1 as it appears so and so to us there and then4 #aja4 ,it rises as if unrisen1 and expands in its own knowledge2 it is selfsame with the supreme soul1 and as the totality of all selves1 it spreads through the whole vacuum as air4 #ajb4 ,as a tree springs from the ground according to its seed1 so the world appears to sight in the form1 as it is contained in the seed of the intellect4 #ajc4 ,the plant does not quickly quit its seed1 lest it would be dried up and die away for want of its sap2 so the man that sticks to the soul and seed of his being1 is free from disease and death4 #ajd4 ,the mount ,meru is like the filament of a flower1 in respect to the vastness of that atom2 all visibles have their place in that invisible atom4 7,in answer to the question1 in respect to whom is the great ,meru but a filament87 #aje4 ,the ,meru is verily a filament of the atomic flower of the divine soul2 and myriads of ,merus resemble the cloudy spots1 rising in the sphere of the intellect4 #ajf4 ,it is that one great atom that fills the world1 after having made it out of itself2 and given it a visible1 extended and material form in its own hollow sphere4 7,answer to 8,by whom is the world created1 extended c4074 #ajg4 ,as long as the knowledge of duality is not driven out of the mind1 so long does it find the charming form of the world1 as in its dream upon waking4 ,but the knowledge of unity1 liberates the soul from its stay in and return to the world1 which it beholds as a mass of the divine essence4 ,,chapter ,,lxxxii4 ,,friendship ,,of ,,the ,r,,kshas4 ,argument4 ,the ,rkshas's account of herself1 and her reconciliation with the ,prince4 ,vasishtha continued3--,the apish ,karkat of the forest1 having heard the speech of the prince1 pondered well in herself the sense of the words1 and forsook her levity and malice4 #b4 ,she found the coolness and tranquility of her heart after its fervour was over2 in the manner of the peacock at the setting in of the rains1 and the lotus bed at the rising of moonbeams4 #c4 ,the words of the prince delighted her heart in the same manner1 as the cries of cranes flying in the sky1 gladden the passing clouds in the air4 #d4 ,the ,rkshas said3--,o how brightly shines the pure light of your understanding1 it glows as serenely by its inward effulgence1 as it is illuminated by the sun of intelligence4 #e4 ,hearing the grains 7words7 of your reasoning1 my heart is as gladdened1 as when the earth is cooled by the serene beams of the humid moon-light4 #f4 ,reasonable men like yourself are honoured and venerated in the world1 and ,i am as delighted in your company1 as a lake of lotuses with her full blown buds under the moon-beams4 #g4 ,the society of the virtuous1 scatters its blessings1 as a flower garden spreads its fragrance all around2 and as the brightness of sun-beams1 brings the lotus buds to bloom4 #h4 ,society with the good and great1 dispels all our woes2 as a lamp in the hand1 disperses the surrounding darkness4 #i4 ,i have fortunately obtained you as two great lights in this forest2 you both are entitled to my reverence here1 and deign now to acquaint me1 with the good intent which has brought you hither4 #aj4 ,the prince answered3--,o thou sprout of the savage race of ,rkshas6 the people of this province are always afflicted in their hearts by a certain evil4 #aa4 ,it is the obdurate disease of ,vishuchi or cholic pain1 which troubles the people of this part1 ,i have therefore come out with my guards to find her out in my nightly rounds4 #ab4 ,this cholic pain is not removed from the hearts of men by any medicine1 so ,i have come out in search of the mantra revealed to her for its cure4 #ac4 ,it is my business and professed duty1 to persecute such wicked beings as thyself1 that infest our ignorant subjects in this manner1 and this is all that ,i have to tell thee and do in this place4 #ad4 ,therefore1 ,o good lady6 do thou promise to me in thy own words1 that thou shalt never injure any living being in future4 #ae4 ,the ,rkshas replied3--,well6 ,i tell thee in truth1 my lord6 that ,i shall hence forward never kill any body4 #af4 ,the prince replied3--,if it be so ,o thou liver on animal flesh6 tell me how shalt thou support thy body by thy abstaining from animal food8 #ag4 ,the ,rkshas replied3--,it is now passed six months1 ,o prince6 that ,i have risen from my entranced meditation1 and fostered my desire for food1 which ,i wholly renounce today4 #ah4 ,i will again repair to the mountain top1 and betake myself to my steadfast meditation1 and sit there contented as long as ,i like1 in the posture of an unmoving statue4 #ai4 ,i will restrain myself by unshaken meditation until my death1 and then ,i shall quit this body in its time with gladness4 ,this is my resolution4 #bj4 ,i tell you now1 ,o prince6 that until the end of this life and body of mine1 ,i shall no more take away the life of any living being1 and you may rely assured upon my word4 #ba4 ,there is the mount ,himalaya by name1 standing in the heart of the northern region1 and stretching in one sweep1 from the eastern to western main4 #bb4 ,there had ,i dwelt at first in a cave of its golden peak1 in the shape of an iron statue1 and also as the fragment of a cloud1 and borne the appellation of ,karkat the ,rkshas3--7the crablike crooked ,sycorax74 #bc4 ,there ,i obtained the sight of ,brahm by the austerity of my devotion2 and expressed my desire of killing mankind1 in the shape of a destructive needle4 #bd4 ,i obtained the boon accordingly1 and passed a great many years in the act of afflicting living brings1 and feeding upon their entrails in the form of the cholic pain4 #be4 ,i was then prohibited by ,brahm to kill the learned1 and was instructed in the great mantra for my observance4 #bf4 ,he then gave me the power of piercing the hearts of men1 with some other diseases which infest all mankind4 #bg4 ,i spread myself far and wide in my malice1 and sucked the heart blood of men1 which dried up their veins and arteries2 and emaciated their bodies4 #bh4 ,those whom ,i left alive after devouring their flesh and blood1 they begat a race as lean and veinless as they had become themselves4 #bi4 ,you will be successful ,o happy prince in getting the mantra or charm for driving the ,vischik pain2 because there is nothing impossible of attainment by the wise and strong4 #cj4 ,receive of me immediately1 ,o raja6 the mantra which has been uttered by ,brahm for removal of the cholic pain1 from the cells of arteries vitiated by ,vischik4 #ca4 ,now advance towards me1 and let us go to the neighbouring river2 and there initiate you with the mantra1 after you both are prepared to receive it by your ablution and purification4 #cb4 ,vasishtha said3--,then the ,rkshas proceeded to the river side that very night1 accompanied by the prince and his minister1 and all joining together as friends4 #cc4 ,these being sure of the amity of the ,rkshas both by affirmative and negative proofs1 made their ablutions and stood on the bank on the river4 #cd4 ,the ,rkshas then communicated to them with tenderness1 the effective mantra which was revealed to her by ,brahm1 for the removal of ,vischik pain1 and which was always successful4 #ce4 ,afterwards as the nocturnal fiend was about to depart by leaving her friendly companions behind1 the prince stopped her course with his speech4 #cf4 ,the prince said3--,o thou of gigantic stature6 thou hast become our preceptor by thy teaching us the mantra1 we invite thee with affection1 to take thy repast with us at ours tonight4 #cg4 ,it does not become thee to break off our friendship1 which has grown like the acquaintance of good people1 at our very first meeting4 #ch4 ,give thy illfavoured feature a little more graceful figure1 and walk along with us to our abode1 and there reside at thy own pleasure4 #ci4 ,the ,rkshas replied3--,you can well provide a female of your own kind with her proper food2 but what entertainment can you give to my satisfaction1 who am a cannibal by my nature6 #dj4 ,it is the food of a giant 7,rkshasa7 alone1 that can yield me satisfaction1 and not the little morsel of petty mortals2 this is the innate nature of our being1 and can not be done away with as long as we carry with us our present bodies4 #da4 ,the prince answered3--,ornamented with necklaces of gold1 you shall be at liberty to remain with the ladies in my house1 for as many days as you may like to abide4 #db4 ,i will then manage to produce for your food1 the robbers and felons that ,i will seize in my territories2 and you will have them supplied to you by hundreds and thousands at all times4 #dc4 ,you can then forsake your comely form1 and assume thy hideous figure of the ,rkshas1 and kill and take to your food hundreds of those lawless men4 #dd4 ,take them to the top of the snowy mountain and devour them at thy pleasure2 as great men always like to take their meals in privacy4 #de4 ,after your recreation by that food and a short nap1 you can join your meditation2 and when you are tired with your devotion1 you can come back to this place4 #df4 ,you can then take the other offenders for your slaughter2 because the killing of culprits is not only justifiable by law1 but it amounts to an act of mercy1 to rid them 7of their punishment in the next world74 #dg4 ,you must return to me when you are tired of your devotion2 because the friendship which is formed even with the wicked1 is not easily done away4 #dh4 ,the ,rkshas replied3--,you have well said prince6 and we will do as you say2 for who is there that will slight the words of the wise that are spoken to him in the way of friendship8 #di4 ,vasishtha said3--,saying so1 the ,rkshas assumed a graceful form1 and wore on her person necklaces and bracelets1 and silken robes and laces4 #ej4 ,she said1 8,well raja1 let us go together0 and then followed the footsteps of the prince and his counsellor1 who walked before her and led the way4 #ea4 ,then having arrived at the royal abode1 they passed that night in their agreeable repast and discourse together4 #eb4 ,as it became morning1 the ,rkshas went inside the house1 and there remained with the women2 while the prince and the minister attended to their business4 #ec4 ,then in the course of six days1 the prince collected together all the offenders whom he had seized in his territory1 and brought from other parts4 #ed4 ,these amounted to three thousand heads which he gave up to her2 when she resumed her fiercely dark form of the black fiend of night4 #ee4 ,she laid hold of thousands of men in her extended grasp1 in the manner of a fragment of cloud retaining the drops of rain water in its wide spread bosom4 #ef4 ,she took leave of the prince and went to the top of the mountain with her prey1 as a poor man takes the gold1 that he happens to get in some hidden place4 #eg4 ,there she refreshed herself with her food and rest for three days and nights2 and then regaining the firmness of her under-standing1 she was employed in her devotion4 #eh4 ,she used to rise from her devotion once after the lapse of four or five and sometimes seven years1 when she repaired to the habitation of men and to the court of the prince4 #ei4 ,there passing sometime in their confidential conversation1 she returned to her retired seat in the mountain1 with her prey of the offenders4 #fj4 ,thus freed from cares even in her lifetime1 she continued to remain as a liberated being in that mountain c4 c4 ,,chapter ,,lxxxiii4 ,,worship ,,of ,,kandar ,,alias ,,mangala4 ,argument4 ,deification and ,adoration of the ,rkshas for her good ,services to ,mankind4 ,vasishtha continued3--,the ,rkshas thus continued in her devotion1 and remained on friendly terms with the successive rulers of the ,kirta country1 who kept supplying her with her rations4 7,the ,rkshas maneater was turned to ,rkshin or preserver of men74 #b4 ,she continued by the power of her perfection in the practice of yoga meditation1 to prevent all portents1 to ward off all dread and danger of demons1 and remove the diseases of the people4 7,all these were done by the ,rkshas vidy now lost1 and by supernatural powers gained by yoga74 #c4 ,in the course of many years of her meditation1 she used to come out of her cell at certain intervals1 and call at the head quarters1 for her capture of the collection of living creatures kept for her victims4 7,man slaughter was not blamable on the part of the cannibal ,rkshas1 though practising the yoga2 nor was the eating of animal flesh reprehensible in ,vasishtha himself1 who had been a flesh eating yogi4 7,see ,uttara ,rma ,charita774 #d4 ,the practice continues still to be observed by the princes of the place1 who conduct the animals to be sacrificed to her departed ghost on the hill2 as none can be negligent to repay the good services of his benefactor4 7,hence the prevalence of the practice of offering sacrifices to the names of ancestors and deified heroes and heroines1 and even of demons for their past good services74 #e4 ,at last she became defunct in her meditation1 and ceased since long to appear to the habitations of men1 and lend her aid in removing their diseases1 dangers and difficulties4 7,the good genius of the place left it at last74 #f4 ,the people then dedicated a high temple to her memory1 and placed in it a statue of hers1 under the title of ,kandar--caverner alias ,mangal dev--the auspicious goddess4 7,the whole legend of the ,kandar of ,kirtas1 alludes to the account of ,mangal ,chand alias ,kalika dev--the black and voracious goddess of the ,hindus74 #g4 ,since then it is the custom of the chiefs of the tribe1 to consecrate a newly made statue in honor of the ,kandar dev--the goddess of the valley1 after the former one is disfigured and dilapidated4 7,the ,kirntis are said to continue in their idolatry to this day1 notwithstanding the conversion of their fellow hill tribes to ,mahomedanism1 except the ,kafers--another hill tribe of the ,himalayas who are idolators still74 #h4 ,any prince of the place1 who out of his vileness1 fails to consecrate the statue of the ,kandar goddess1 brings out of his own perverseness1 great calamities to visit his people4 7,this sort of retributive justice is expressed in the adage 8rjadoshat rjya nashta03--8,and for the king's offence the people died40 ,pope's ,homer's ,iliad ,i74 #i4 ,by worshipping her1 man obtains the fruits of all his desires2 and by neglecting it1 he exposes himself to all sorts of evils and calamities2 as effects of the pleasure and displeasure of the goddess to her votaries or otherwise4 7,the two clauses are instances of affirmative and negative enthymemes coupled together as anvaya vyatirek4 ,the first enthymeme of the antecedent and consequent is affirmative anvay1 and the other a vyatirek or negative one74 ,gloss4 #aj4 ,the goddess is still worshipped by dying and ailing people with offerings1 for remedy of their illness and securing her blessings2 and she in her turn distributes her rewards among them1 that worship her either in her statue or picture4 7,rax ,kl is worshipped in statue1 but ,mongla ,chand is worshipped in a ghata or potful of water74 #aa4 ,she is the bestower of all blessings to young babes1 and weak calves and cows2 while she kills the hardy and proud that deserve their death4 ,she is the goddess of intelligence and favours the intelligent1 and presides for ever in the realm of the ,kirta people4 7,vasishtha being a theist1 reviles like a ,vaishnava1 the black goddess as a ,rkshas1 which a ,kaula cannot countenance74 ,,chapter ,,lxxxiv4 ,,development ,,of ,,the ,,germ ,,of ,,the ,,mind4 ,argument4 ,reason of the application of the name ,karkat1 and its simile to a crooked crab4 ,vasishtha said3--,i have thus related to you ,rma1 the unblamable legend of ,karkat1 the ,rkshas of ,imaus1 from its beginning to end in ipso facto4 7,imaus and ,imodus are ranges of the ,himlayas4 ,the ,gloss interprets ,imaus as a synonym of ,himlayas1 by apocope of the latter member of the compound word1 and by a grammatical rule1 that the curtailing of a part of a proper name1 does not affect the full meaning of the name4 ,so for the omissions of agnomens and cognomens74 #b4 ,rma rejoined3--,but how could one born in a cave of ,himavatas 7,imodus71 become a black ,rkshas1 and why was she called ,karkat8 ,these ,i want to be clearly explained to me4 7,rma's demand was reasonable1 as the people of the ,himlayas1 are always of fair complexions1 and the ,rkshasas were the ,negroes of ,southern ,india74 #c4 ,vasishtha replied3--,the ,rakshas 7cannibals71 are originally of many races1 some of whom are of dark and others of fair complexions1 while many have a yellowish appearance and some of a greenish shade4 7,we know the red ,rkshasas of ,america1 but it is impossible for us to account for the green or blue ,rkshasas in the text74 #d4 ,as for ,karkat1 you must know that there was a ,rkshasa by name of ,karkata1 from his exact resemblance to a cancer4 7,here is a reversion of ,sycorax the ,negro parent1 and her crooked son caliban ,klibn--the black ,negro1 having long arms and legs1 with feet and hands furnished with claws and long nails like those of beasts74 #e4 ,the reason of my relating to you the narrative of ,karkat1 was only for her queries which ,i recollected and thought1 would serve well to explain the omniform ,god1 in our disquisition into spiritual knowledge4 7,gloss4 ,vasishtha adduces a contradiction in the spiritual knowledge of ,god1 by calling him a spirit and yet as all forms of things4 ,but this seeming contrariety will disappear upon reflecting that1 the phenomenal is contained in the noumenal1 and the forms are viewed only in the spirit as visions in dreams74 #f4 ,it is evident that the pure and perfect unity1 is the source of the impure and imperfect duality of the phenomena1 and this finite world has sprung from its ,supreme cause1 who is without beginning and end4 7,the ,one is the cause of many1 and the ,infinite is the source of the finite4 ,ahamsarvasym4 ,andirdi sarvasya74 #g4 ,these float 7before our eyes7 like the waves upon waters1 which are apparently of different forms1 and yet essentially the same with the element1 on which they seem to move4 ,so the creations whether present1 past or future1 are all situated in the ,supreme ,spirit4 7,the immaterial spirit is the basis and substratum of material bodies74 #h4 ,as wet wood when ignited1 serves for the purpose of infusing heat1 and inviting the apes of the forest to warm themselves in cold weather2 so the externally shining appearance of the world1 invites the ignorant to resort to it4 #i4 ,such is the temporary glow of the ever cool spirit of ,god1 in the works of creation2 which shows itself in many forms without changing its essence4 #aj4 ,the absent world appeared in presence1 and its unreality appears as a reality to consciousness1 like the potential figures carved in wood4 7,the would-be world existed in the eternal ideas in the mind of ,god1 like the possible figures in the wood1 which were carved out afterwards4 ,and so too ,aristotle74 #aa4 ,as the products1 of the seed from its sprout to the fruit1 are all of the same species2 so the thoughts 7chetyas7 of the mind--,chitta1 are of the same nature as those originally implanted in it4 7,the homogeneity of the cause with all its effects74 #ab4 ,by the law of the continuity of the same essence1 there is no difference in the nature of the seed and its fruit2 so the intellect 7chit7 and the thoughts 7chetyas71 differ in nothing except in their forms2 like the waves and water differing in external appearance1 and not in the intrinsicality of their substance 7,vastu74 #ac4 ,no demonstration can show the difference between thoughts and the mind2 and whatever distinction our judgment may make betwixt them1 it is easily refuted by right reasoning4 7,such as the incapability of an effect being produced without its cause1 or disagreement between the effects of the same or similar causes74 #ad4 ,let this error therefore vanish1 as it has come from nothing to nothing2 and as all causeless falsities fail of themselves4 ,you will know more of this1 ,rma6 when you are awakened to divine knowledge4 ,in the meantime1 do away with error of viewing a duality1 which is different from the only existent ,unity4 7,duality being driven out1 all will appear one and the same4 ,so ,sdi the sophist3 duircho badar kardam ekebinam ekedmam74 #ae4 ,after the knot of your error is cut asunder1 by your attending to my lectures1 you will come to know by yourself1 the signification and substance 7object7 of what is called the true knowledge1 which is taken in different senses by the various schools2 but that which comes of itself in the mind1 is the intuitive knowledge of divine truth4 #af4 ,you have a mind like that of the common people 7itara71 which is full of mistakes and blunders 7anarthas72 all which will doubtlessly subside in your mind1 by your attending to my lectures 7because the words of the wise remove all errors74 #ag4 ,you will be awakened by my sermons to know this certain truth1 that all things proceed from ,brahma into whom they ultimately return4 7,brahma is the producer1 sustainer1 and recipient or the first and last of all4 ,he is alpha and omega74 #ah4 ,rma rejoined3--,sir1 your affirmation of the first cause in the ablative case1 8that all things proceed from ,brahma10 is opposed to the negative passage in the ,sruti in the same case1 that 8nothing is distinct from ,him02 and is inconsistent in itself 7in as much as1 there cannot be all things1 and again nothing but ,brahma2 and to say 8the same thing comes from the same10 would be a palpable absurdity74 #ai4 ,vasishtha answered3--,words or significant terms are used in the ,sstras for instruction of others2 and where there appears any ambiguity in them1 they are explained in their definitions4 7,hence the ablative form 8from ,brahma0 is not faulty1 for what is in the receptacle1 the same comes out of it2 or as they say1 8what is in the bottom1 the same comes upon the surface02 and the one is not distinct from the other1 as the wave differs not from the water whence it rises4 ,this is downright pantheism74 #bj4 ,hence it is the use though not in honest truth1 to make a difference of the visibles from the invisible ,brahma 7for the purpose of instruction72 as it is usual to speak of ghosts appearing to children1 though there be no such things in reality4 7,it is imagination that gives a name to airy nothing1 and it is the devise of language to use words for negative ideas1 as the word world to denote a duality and darkness for want of light1 and not anything in itself74 #ba4 ,in reality there is no duality connected with the unity of ,brahma1 as there is no dualism of a city and the dream that shows its apparition in sleep4 ,again ,god being immutable in his nature and eternal decree1 it is wrong to apply the mutations of nature and the mutability of ,will to ,him4 7,volition is accompanied by nolition 7,volo and nolo7 in mutable minds1 but there is no option ,vikalpa in the sankalpa--suo arbitrio of the unchangeable ,mind74 #bb4 ,the ,lord is free from the states of causality and the caused1 of instrumentality and instruments1 of a whole and its part1 and those of proprietorship and property4 7,the attribution of cause and effect or any other predicate or predicable1 is wholly inapplicable to him1 who is devoid of all attributes74 #bc4 ,he is beyond all affirmative and negative propositions1 and their legitimate conclusions or false deductions and elenches4 7i4e4 ,nothing can be truly affirmed or denied or ascertained or negated of ,him1 by any mode of reasoning4 ,naisatarkennaneyah74 #bd4 ,so the attribution1 of the primary volition to the ,deity1 is a false imputation also4 ,yet it is usual to say so for the instruction of the ignorant2 though there is no change in his nature from its nolliety to velleity4 7,so it is usual to attribute sensible properties of speech and sight1 to the immaterial spirit of ,god1 by a figure of speech2 and for the instruction of the vulgar1 who cannot comprehend the incomprehensible74 #be4 ,these sensible terms and figurative expressions1 are used for the guidance of the ignorant2 but the knowing few1 are far from falling into the fallacy of dualism4 ,all sensible conceptions ceasing upon the spiritual perception of ,god1 there ensues an utter and dumb silence4 7,we become tongue-tied1 and our lips are closed and sealed in silence1 to speak anything with certainty of the unspeakable74 #bf4 ,when in time you come to know these things better1 you shall arrive at the conclusion1 that all this is but one thing1 and an undivided whole without its parts1 and having no beginning nor end4 7,the world is therefore self-same and co-eternal and co-existent1 with the eternal and self-existent ,god74 #bg4 ,the unlearned dispute among themselves from their uncertainty of truth2 but their differences and dualisms are all at an end1 upon their arriving to the knowledge of the true unity by instructions of the wise4 7,the reality is precisely in the indifference of the subject and object4 ,schelling74 #bh4 ,without knowledge of the agreement of significant words with their significates1 it is impossible to know the ,unity1 for so long as a word is taken in different senses1 there will be no end of disputes and difference of opinions4 ,dualisms being done away1 all disputes are hushed up in the belief of unity4 7i4e4 ,all words expressive of the ,deity1 refer to his unity and signify the one and the same ,lord of all1 which ends all controversy on the point74 #bi4 ,o support of ,raghu's race6 place your reliance on the sense of the great sayings of the vedas2 and without paying any regard to discordant passages1 attend to what ,i will tell you at present4 7,such as3 ,brahma is used in one place in the ablative and in another in the locative case1 and also in the nominative and as the same with the world74 #cj4 ,from whatever cause it may have sprung1 the world resembles a city rising to view in a vision2 just as the thoughts and ideas appearing before the mirror of the mind1 from some source of which we know nothing4 7,they are as puppet shows of the player1 behind the screen74 #ca4 ,hear ,rma6 and ,i will relate to you an instance for your ocular evidence1 how the mind 7chitta71 spins out the magical world 7myika7 from itself4 7,this ocular instance called the drishtnta-drishtvedana1 is that of the spider's thread 7urnanbha-tantu7 woven of itself1 and given in the ,sruti74 #cb4 ,having known this1 ,o ,rma6 you will be able to cast away all your erroneous conceptions2 and being certain of the certitude1 you will resign your attachment to1 and your desires in this enchanted and bewitching world4 7,hence the certainty1 of ,god's being aloof from the false world1 as it is said ,deus ex machina74 #cc4 ,all these prospective worlds are machinations or the working of the mind4 ,having forsaken these false fabrications of fancy1 you will have the tranquility of your soul1 and abide in peace with yourself for ever4 7,exemption from all worldly cares and anxieties of the past1 present and future lives1 leads to the peace of mind74 #cd4 ,by paying your attention to the drift of my preachings1 you will be able to find out of your own reasoning1 a mite of the medicine1 for curing all the maladies of your deluded mind4 7,right reason by the art of reasoning1 furnishes the true medicine 7psyches iatrion7 to remove the errors of the understanding74 #ce4 ,if you sit in this manner 7in your silent meditation71 you will see the whole world in your mind2 and all outward bodies will disappear 7in your abstract contemplation71 like drops of oil in the sand4 7,all things are presented to the mind by intuition1 and are present in the memory--the great keeper or master of ,rolls of the soul74 #cf4 ,the mind is the seat of the universe as long as it is not vitiated by passions and affections and afflictions of life2 and it is set beyond the world 7in heavenly bliss71 no sooner it gets rid of the turmoils of its present state4 7,the mind1 says ,milton1 can make a heaven of hell and a hell of heaven74 #cg4 ,the mind is the means to accomplish anything2 it is the store-keeper to preserve all things in the store-house of its memory2 it is the faculty of reasoning2 and the power to act like a respectable person4 ,it is therefore to be treated with respect1 in recalling1 restraining and guiding us to our pursuits and duties4 7,facultates sunt quibus facilius fit1 sine quibus omnino confici non potest4 ,cicero74 ,,note4--,the mind is what moves and acts by its active and cognitive faculties1 and is more to be regarded than the body1 which move entirely as it is moved by the mind4 ,hence ,god is called the ,mind of the world--,anima mundi8 #ch4 ,the mind contains the three worlds with all their contents1 and the surrounding air in itself2 and exhibits itself as the plenum of egoism1 and plenitude of all in its microcosm4 7,the mind is the synthesis of all its attributes1 and man is living synthesis of the world with regard to his mind4 ,paracelsus4 ,its memory is both a capacity and a power by its retention and ready reproduction of every thing74 #ci4 ,the intellectual part of the mind1 contains the subjective self-consciousness of ego1 which is the seed of all its powers2 while its other or objective part1 bears the erroneous forms of the dull material world in itself4 7,the former is called the drasht or viewer ego1 and the latter the drishta or the view non ego4 ,the subjective is the thinking subject ego1 and the objective is the object of thought the non ego74 #dj4 ,the self-born ,brahm saw the yet increate and formless world1 as already present before his mind in its ideal state1 like a dream at its first creation4 ,he saw it 7mentally7 without seeing it 7actually74 7i4e4 ,the eternal ideas of immaterial forms of possible things in the ,divine ,mind4 ,the eternal exemplars of things and ,archetypes of the ,ectypal world4 ,thus the passage in the ,bible 8,and ,god saw his works were good40 i4e4 answer those in his fair idea4 ,milton74 #da4 ,he beheld the whole creation in the self-consciousness 7samvitti7 of his vast mind1 and he saw the material objects1 the hills c41 in the samvid of his gross personal consciousness4 ,at last he perceived by his skshma vid subtile sightedness 7clairvoyance71 that all gross bodies were as empty as air and not solid substantialities4 7,consciousness being the joint knowledge of the subjective and objective1 i4e4 of ourselves in connection with others2 the one is called superior or subjective self-consciousness1 and the other or objective personal-consciousness74#f #db4 ,the mind with its embodying thoughts1 is pervaded by the omnipresent soul1 which is spread out as transpicuously as sun-beams upon the limpid water4 7,the soul is the chit or intellectual part of the mind 7chitbhga of chitta71 and the root of all mental activities4 ,the chidbhga has the power of giving knowledge which moves the other faculties of the mind4 ,gloss74 #dc4 ,the mind is otherwise like an infant1 which views the apparition of the world in its insensible sleep of ignorance2 but being awakened by the intellect chit1 it sees the transcendent form of the self or soul without the mist of delusion1 which is caused by the sensitive part of the mind1 and removed by the reasoning faculties of the intellect--,chidbhga4 #dd4 ,hear now ,rma6 what ,i am going to tell of the manner1 in which the soul is to be seen in this phenomenal world1 which is the cause of misleading the mind from its knowledge of the unity to the erroneous notion of the duality4 7,the sensitivity of the mind of objective phenomenals1 misleads it from its intellection of the subjective noumenal part which is a positive unity4 ,gloss74 #de4 ,what ,i will say1 can not fail to come to your heart1 by the opposite similes1 right reasoning1 and graceful style1 and good sense of the words1 in which they shall be conveyed to you2 and by hearing of these1 your heart will be filled with delight1 which will pervade your senses1 like the pervasive oil upon the water4 #df4 ,the speech which is without suitable comparisons and graceful phraseology1 which is inaudible or clamorous1 and has inappropriate words and harsh sounding letters1 cannot take possession of the heart1 but is thrown away for nothing1 like butter poured upon the burnt ashes of an oblation1 and has no power to kindle the flame4 ,the blemishes of speech are all comprised in the following couplet in the ,mahbhshya of ,patnjala3-- #dg4 ,whatever narrative and tales there are in any language on earth1 and whatever compositions are adorned with measured sentences and graceful diction2 all these are rendered perspicacious by conspicuous comparisons1 as the world is enlightened by the cooling beams of the moon4 ,hence every sloka almost in this work1 is embellished with a suitable comparison4 ,,chapter ,,lxxxv4 ,,interview ,,of ,,brahm ,,and ,,the ,,sun4 ,argument4--,brahm intending to create the world1 sees the orbs of light1 and invokes the luminous ,sun4 ,vasishtha continued3--,i will relate to you ,rma1 agreeably to your request1 the story that was narrated to me of old by ,brahm himself 7the personified mind of ,god and the lord of creatures74 ,the manas or mind produced ,manu--the progeny of the mind2 who begat the ,manujas otherwise called mnavas or manushyas1 or men--the offspring of the mind4 #b4 ,i had asked the lotus-born god once before1 to tell me how these hosts of creation had come to being4 7,vasishtha the offspring of ,brahm1 had his communion with his father--the first great patriarch of mankind74 #c4 ,then ,brahm the great progenitor of men1 granted my request1 and related to me the apologue of ,aindava in his sonorous voice4 7,the oracles of ,god were delivered in the loud noise of thunders--brihad-vachas74 #d4 ,brahm said3--,all this visible world is the manifestation of the divine mind1 like the circling whirl-pools and rippling curls of water on the surface of the sea4 7,referring to the revolutions of heavenly bodies in the air74 #e4 ,hear me tell you1 said he1 how ,i 7the personified mind71 awoke at first on the day of creation in a former kalpa1 with my volition to create 7expand7 myself4 7,the volitive mind rose out of the sleeping intelligence on the dawning day of creation74 #f4 ,erewhile ,i remained alone1 and quietly intent upon the ,one at the end of the prior day 7or ,kalpa71 by having compressed the whole creation in the focus of my mind1 and hid it under the gloom of the primeval night4 7,old chaos or darkness that reigned over the surface of the deep before the dawn of light4 ,tama sit1 tamasgdhamagra4 ,there was darkness enveloping all things4 ,sruti74 #g4 ,at the end of the chaotic night ,i awoke as from a deep sleep2 and performed my matins as it is the general law 7of all living beings74 ,i oped my eyes with a view to create1 and fixed my look on the vacuum all about me4 7,when that spirit sleeps it is night1 and when it awakes1 it is a day of recreation 7resurrection74 ,manu74 #h4 ,as far as ,i viewed1 it was empty space and covered by darkness1 and there was no light of heaven4 ,it was unlimitedly extensive1 all void and without any boundary4 7,infinite space existed ere creation came into existence4 ,sruti4 ,all was teom and beom or tama and vyoma74 #i4 ,being then determined to bring forth the creation1 ,i began to discern the world in its simple 7ideal7 form within me1 with the acuteness of my understanding4 7i4e4 ,i looked into the prototypes or models of things contained in the ,mind74 #aj4 ,i then beheld in my mind the great cosmos of creation1 set unobstructed and apart from me in the wide extended field of vacuity4 7,the archetypes of our ideas1 are the things existing out of us4 ,locke4 ,our ideas though seen within us1 form no part of ourselves or our being74 #aa4 ,then the rays of my reflexion stretched out over them1 from amidst the lotus-cell of my abode1 and sat in the form of ten lotus-born ,brahms over the ten orbs 7planets7 of this world2 like so many swans brooding upon their eggs4 7,the spirit of ,god that dove-like sat1 brooding over the deep4 ,milton74 #ab4 ,then these separate orbs 7mundane eggs71 brought forth1 to light multitudes of beings1 amidst their transparent aqueous atmospheres4 7,all worlds girt by their covereles of watery ether or nebulous clouds1 teemed with productions of every kind74 #ac4 ,thence sprang the great rivers and the roaring seas and oceans2 and thence again rose the burning lights and blowing winds of the firmament4 7,the atmospheric water is the source of all things74 #ad4 ,the gods began to sport in the etherial air1 and men moved about on the earth1 and demons and serpents were confined in their abodes underneath the ground4 7,the gods are called devas from their sporting in the regions of light--dividevh divyanti4 ,men are prthivas from prithv the earth1 and demons are called infernal from their abode in the infraptla or antipodes74 #ae4 ,the wheel of time turns with the revolution of seasons and their produce1 and it adorns the earth with her various productions by change of the seasons4 #af4 ,laws were fixed for all things on all sides1 and human actions were regulated in the smritis as right or wrong1 and producing as their fruits1 the reward of heaven or the torments of hell4 7,and ,brahm appointed to all beings their several laws4 ,manu4 ,and there is no single atom that goes beyond its appointed law--nature or dharma1 which is an attribute of the ,great ,god74 #ag4 ,all beings are in pursuit of their enjoyments and liberty1 and the more they strive for their desired objects1 the better they thrive in them4 7,the gloss makes the pursuit of earthly enjoyments to be the cause of pain and hell1 and that of liberation from them to be productive of heavenly bliss74 #ah4 ,in this way were the sevenfold worlds and continents1 the septuple oceans and the seven boundary mountains1 brought to existence1 and they continue to exist until their final dissolution at the end of a ,kalpa period 7which is determined by the ,kalpa or will of ,god74 #ai4 ,the primeval darkness fled before light from the face of open lands1 and took its refuge in mountain caverns and hollow caves2 it abides in some places allied with light1 as in the shady and sunny forest lands and lawns4 #bj4 ,the azure sky like a lake of blue lotuses1 is haunted by fragments of dark clouds1 resembling swarms of black-bees on high2 and the stars twinkling in it1 liken the yellow filaments of flowers shaken by the winds4 #ba4 ,the huge heaps of snow setting in the valleys of high hills1 resemble the lofty simula trees beset by their pods of cotton4 #bb4 ,the earth is encircled by the polar mountains serving as her girdles1 and the circles of the polar seas serving as her sounding anklets and trinkets4 ,she is girt by the polar darkness as by a blue garment1 and studded all about with gems1 growing and glowing in the bosoms of her rich and ample mines and seas4 7,the lokloka or polar mountain1 is so called from its having eternal light and night on either side1 turned towards or beyond the solar light74 #bc4 ,the earth covered over by the garniture of her verdure1 resembles a lady sitting begirt by her robes2 and having the produce of paddy for her victuals2 and the busy buzz of the world for her music4 #bd4 ,the sky appears as a bride veiled under the sable mantle of night1 with the glittering chains of stars for her jewels4 ,the season fruits and flowers hanging in the air1 resemble wreaths of lotuses about her person4 #be4 ,the orbs of worlds appear as the beautiful fruits of pomegranates1 containing all their peoples in them1 like the shining grains of granites in the cells of those fruits4 #bf4 ,the bright moon-beams stretching both above and below and all around the three sides1 appear as the white sacred thread1 girding the world above and below and all about2 or as the stream of ,gang running in three directions in the upper1 lower and nether worlds4 #bg4 ,the clouds dispersing on all sides with their glittering lightnings1 appear as the leaves and flowers of aerial forests1 blown away by the breezes on all sides4 #bh4 ,but all these worlds with their lands and seas1 their skies and all their contents1 are in reality as unreal as the visionary dreams2 and as delusive as the enchanted city of the ,fairy land4 #bi4 ,the gods and demons1 men and serpents1 that are seen in multitudes in all worlds1 are as bodies of buzzing gnats1 fluttering about the dumbura--fig trees4 7,udumbara is the ficus religiosus--yajnadumbura or sacred fig tree4 ,it is by the orthographical figure aphaeresis or elision of the initial1 that udumbara is made dumbura1 vulgo74 #cj4 ,here time is moving on with his train of moments and minutes1 his ages1 yugas and kalpas1 in expectation of the unforeseen destruction of all things4 7,time devours and destroys all things74 #ca4 ,having seen all these things in my pure and enlightened understanding1 ,i was quite confounded to think1 whence could all these have come into being4 7,the first inquiry into the cause and origin of beings74 #cb4 ,why is it that ,i do not see with my visual organs1 all that ,i perceive1 as a magic scene spread out in the sphere of my ,mind8 #cc4 ,having looked into these for a long time with my steadfast attention1 ,i called to me the brightest sun of these luminous spheres and addressed him saying3--7,the first address of ,brahm to the sun1 corresponds with ,adam's address to that luminary4 8,thou glorious sun nature's first born and the light and life c40 ,milton74 #cd4 ,approach to me1 ,o god of gods1 luminous sun6 ,i welcome thee to me6 ,having accosted him thus1 ,i said3-- #ce4 ,tell me what thou art and how this world with all its bright orbs came to being2 if thou knowest aught of these1 then please reveal it to me4 #cf4 ,being thus addressed1 he looked upon me1 and then having recognized me1 he made his salutation1 and uttered in graceful words and speech4 #cg4 ,the sun replied3--,thou lord6 art the eternal cause of these false phenomena1 how is it then that thou knowest it not1 but askest me about the cause thereof8 #ch4 ,but shouldst thou1 all knowing as thou art1 take a delight in hearing my speech1 ,i will tell thee of my unasked and unthought of production1 which ,i beg thee to attend to4 #ci4 ,o great ,spirit6 this world being composed of reality and unreality in its twofold view1 beguiles the understanding to take it sometimes for a real and at others for an unreal thing4 ,it is the great mind of the ,divine ,soul1 that is thus employed in these incessant and unceasingly endless creations for its diversion4 7,the soul is the animating power1 and the mind is the principle of action4 ,metaphysically1 the soul is an individual name2 the mind is a generic term or genus4 ,the soul is opposed to body1 the mind to matter4 ,the soul is the principle of animation1 the mind of volition4 ,the soul is the mind of a certain being1 the mind is the soul without its personality74 ,,chapter ,,lxxxvi4 ,,story ,,of ,,indu ,,and ,,his ,,sons4 ,argument4 ,the ,sun's ,narrative of ,indu and his ,devotion4 ,the ,sun continued3--,it was1 my lord6 only the other day of one of thy by gone kalpas1 and at the foot of a mount1 beside the table-land of mount ,kailasa standing in a corner of the continent of ,jambudvpa3--7,a kalpa is one day of ,brahm1 and occupies the whole duration of a creation from its beginning to the end1 which is called the ,kalpnta or night of the god4 ,this agrees with the seven days of creation in the book of ,genesis1 which are supposed to embrace so many long ages of creation74 #b4 ,that there lived a man by name of ,suvarnajat together with all his sons and their progeny1 who had rendered that spot a beautiful and pleasant habitation4 7,the gloss says they were the patriarchs of mankind1 settled first on the table-land and at the foot of the ,himalayas74 #c4 ,there lived among them a ,brhman by name of ,indu1 a descendant of the patriarch ,kasyapa1 who was of a saintly soul1 virtuous and acquainted with divine knowledge4 #d4 ,he resided in his residence with all his relatives1 and passed his time agreeably in company with his wife1 who was dear to his heart as his second self4 7,that1 woman is ardhnga or half of the body of man1 is established in ,hindu law2 and represented in mythology in the androgyne figures of ,hara-,gaur and ,um-,maheswara74 #e4 ,but there was no issue born of this virtuous pair1 as there grows no grass in a sterile soil2 and the wife remained discontented at the unfruitfulness of her efflorescence or seed4 #f4 ,with all the purity and simplicity of their hearts1 and the beauty and gracefulness of their persons and manners2 they were as useless to the earth1 as the fair and straight stem of the pure paddy plant1 without its stalk of corn4 ,the discontented pair then repaired to the mountain1 in order to make their devotion for the blessing of progeny4 #g4 ,they ascended the ,kailsa mountain1 which was unshaded by shady trees1 and unpeopled by living beings2 and there they stood fixed on one side1 like a couple of trees in the barren desert4 #h4 ,they remained in their austere devotion1 subsisting upon liquid food which supported the trees also4 ,they drank but a draught of water1 which they held in the hollow of their palms1 from a neighbouring cascade at the close of the day4 7,there is no single word for a gandusha or chuluka of water in ,english2 the word handful being equivalent to mushthi and prastha74 #i4 ,they remained standing and unmoved as immovable trees1 and continued long in that posture1 in the manner of an erect wood in heat and cold4 7,vrkshivritti means intense meditation conducted by forgetting one's self to wood or stone74 #aj4 ,they passed in this manner the period of two ages1 before their devotion met with the approbation of the god1 who bears the crescent of the moon on his forehead4 7,this crescent was no doubt the missile disk1 which the war-like god ,siva held on his head in the manner of the ,seiks74 #aa4 ,the god advanced towards the parching pair1 with the cooling moon-beams on his forehead2 as when that luminary casts her dewy light on the dried trees and scorched lotuses1 under the burning sun beams of a summer day4 #ab4 ,the god1 mounted on his milk-white bull1 and clasping the fair ,um on his left1 and holding the beaming moon on his head1 appeared to them1 as the vernal season was approaching to a green wood 7or furze71 with strewing flowers upon them4 7,there is an alliteration of soma and soma in the double sense of ,uma and the moon4 ,this kind of play upon words is very characteristic of metaphysical writers in all ages1 as ,alethes melethon4 ,lewis ,hist4 ,phil4 ,i4 #fi74 #ac4 ,they with brightening eyes and faces beheld the god1 as the lotuses hail the appearance of the comely moon2 and then bowed down to the god of the silvery bow and snow white countenance4 7,klidsa in his ,mahpadya1 has heaped all these and many more ensigns of whiteness on the hoary ,hara of ,himlaya74 #ad4 ,then the god rising to their view like the full moon1 and appearing in the midst of the heaven and earth1 spoke smilingly unto them in a gentle and audible voice2 the breath of which refreshed them1 like the breath of spring reviving the faded plants of the forest4 #ae4 ,the god said3--,i am pleased with thy devotion1 ,o ,brhman6 prefer thy prayer to me1 and have thy desired boon granted to thee immediately4 #af4 ,the ,brhman replied3--,o ,lord of gods1 deign to favour me with ten intelligent male children4 ,let these be born of me to dispel all my sorrows 7for want of a male issue74 #ag4 ,the sun rejoined3--,the god said1 be it so1 and then disappeared in the air2 and his great body passed through the etherial path1 like the surge of the sea with the tremendous roar of thunders4 #ah4 ,the ,brhmanic couple then returned to their home with gladness of their hearts1 and appeared as the reflexions of the two divinities ,siva and ,um in their persons4 7,the god ,siva otherwise called ,hara1 bears every resemblance to ,hercules 7,harakula7 the son of ,jove 7,siva72 and his consort ,um to ,omphale the wife of ,hercules4 ,todd's ,rajasthan74 #ai4 ,returning there1 the ,brhmani became big with child1 by the blessing she had got of her god ,siva4 #bj4 ,she appeared as a thick cloud heavy with rain water1 in the state of her full pregnancy2 and brought forth in proper time 7of child-birth71 a boy as beautiful as the digit of the new moon4 #ba4 ,thus there were born of her ten sons in succession1 all as handsome as the tender sprouts of plants2 and these grew up in strength and stature1 after they had received their sacramental investitures4 #bb4 ,in course of a short time1 they attained their boyhood1 and became conversant in the language of the gods 7,sanskrit72 as the mute clouds become sonorous in the rainy season4 7,the ,sanskrita1 says ,sir ,w4 ,jones1 is more sonorous than ,latin4 ,it is the voice of gods1 which is as high sounding as the roaring of clouds74 #bc4 ,they shone in their circle with the lustre of their persons1 as the resplendent orbs of the sky burn and turn about in their spheres4 #bd4 ,in process of time these youths lost both their parents1 who shuffled off their mortal coil to go to their last abode4 7i4e4 ,to be amalgamated with the person of ,brahm1 with which they were acquainted by their proficiency in yoga divinity74 #be4 ,being thus bereft of both their parents1 the ten ,brhman lads left their home in grief1 and repaired to the top of the ,kailsa mountain1 to pass there their helpless lives in mourning4 #bf4 ,here they conversed together about their best welfare1 and the right course that they should take to avoid the troubles and miseries of life4 #bg4 ,they parleyed with one another on the topics1 of what was the best good 7,summum bonum7 of humanity in this world of mortality1 and many other subjects 7which form the common places in ethics71 such as3-- #bh4 ,what is true greatness1 best riches and affluence1 and the highest good of humankind8 ,what is the good of great power1 possessions1 chiefship and even the gain of a kingdom8 ,what forms the true dignity of kings1 and the high majesty of emperors8 #bi4 ,what avails the autocracy of the great ,indra1 which is lost in one moment 7a moment's time of ,brahm74 ,what is that thing which endures a whole kalpa1 and must be the best good as the most lasting8 #cj4 ,as they were talking in this manner1 they were interrupted by the eldest brother1 with a voice as grave1 as that of the leader of a herd of deer to the attentive flock4 #ca4 ,of all kinds of riches and dignities1 there is one thing that endureth for a whole kalpa1 and is never destroyed2 and this is the state of ,brahm1 which ,i prize above all others4 #cb4 ,hearing this1 the good sons of ,indu exclaimed all in one voice saying3--,ah6 well said2 and then they honoured him with their mild speeches4 #cc4 ,they said3 ,how--,o brother1 can it be possible for us to attain to the state of ,brahm1 who is seated on his seat of lotuses1 and is adored by all in this world8 #cd4 ,the eldest brother then replied to his younger brothers saying3--,o you my worthy brothers1 do you do as ,i tell you1 and you will be successful in that4 #ce4 ,do you but sit in your posture of padmsana1 and think yourselves as the bright ,brahm and full of his effulgence2 and possessing the powers of creation and annihilation in yourselves4 7,padmsana is a certain posture with crossed legs for conducting the yoga74 #cf4 ,being thus bid by the eldest brother1 the younger brothers responded to him by saying 8,amen02 and sat in their meditation together with the eldest brother1 with gladness of their hearts4 #cg4 ,they remained in their meditative mood1 like the still pictures in a painting2 and their minds were concentrated in the inmost ,brahm1 whom they adored and thought upon1 saying3-- #ch4 ,here ,i sit on the pericarp of a full blown lotus1 and find myself as ,brahm--the great god1 the creator and sustainer of the universe4 #ci4 ,i find in me the whole ritual of sacrificial rites1 the ,vedas with their branches and supplements and the ,rishis2 ,i view in me the ,sarasvat and ,gyatr mantras of the ,veda1 and all the gods and men situated in me4 #dj4 ,i see in me the spheres of the regents1 of the world1 and the circles of the ,siddhas revolving about me2 with the spacious heaven bespangled with the stars4 #da4 ,i see this terraqueous orb ornamented with all its oceans and continents1 its mountains and islands1 hanging as an ear-ring in the mundane system4 #db4 ,i have the hollow of the infernal world1 with its demons1 and ,titans1 and serpents and dragons within myself2 and ,i have the cavity of the sky in myself1 containing the habitations and damsels of the immortals4 #dc4 ,there is the strong armed ,indra1 the tormentor of the lords of peoples2 the sole lord of the three worlds1 and the receiver of the sacrifices of men4 #dd4 ,i see all the sides of heaven spread over by the bright net of the firmament2 and the twelve suns of the twelve months dispensing their ceaseless beams amidst it4 #de4 ,i see the righteous regents of the sky and the rulers of men1 protecting their respective regions and peoples with the same care1 as the cowherds take for protection of their cattle4 #df4 ,i find every day among all sorts of beings1 some rising and falling1 and others diving and floating1 like the incessant waves of the sea4 7,everything is changing in the changeful world74 #dg4 ,it is ,i 7the ,ego7 that create1 preserve and destroy the worlds1 ,i remain in myself and pervade over all existence1 as the lord of all4 #dh4 ,i observe in myself the revolution of years and ages1 and of all seasons and times1 and ,i find the very time1 to be both the creator and destroyer of things4 #di4 ,i see a ,kalpa passing away before me1 and the night of ,brahm 7dissolution7 stretched out in my presence2 while ,i reside for ever in the ,supreme soul1 and as full and perfect as the ,divine ,spirit itself4 7,immortality of the human soul and its unity with the ,divine74 #ej4 ,thus these ,brhmans--the sons of ,indu1 remained in this sort of meditation1 in their motionless postures like fixed rocks1 and as images hewn out of stones in a hill4 #ea4 ,in this manner these ,brhmans continued for a long period in their devotion1 being fully acquainted with the nature of ,brahm1 and possest of the spirit of that deity in themselves4 ,they sat in their posture of the padmsana on seats of kusa grass1 being freed from the snare of the fickle and frivolous desires of this false and frail world4 ,it is evident from this instance of the ,brhmans' devotion1 that it consisted of the contemplation of every thing in the world in the mind of man2 like that of the whole universe in the mind of ,god4 ,it is the subjective view of the objective that forms what is truely meant by yoga meditation and nothing beside4 ,,chapter ,,lxxxvii4 ,,analecta ,,of ,,the ,,celestial ,,spheres4 ,argument3--,the ,spiritual body or soul1 is not destroyed by destruction of the material ,body4 ,the ,sol said3--,o great father of creation6 thus did these venerable ,brhmans1 remain at that spot1 occupied with these various thoughts 7of existence7 and their several actions in their minds for a long time4 7,this sort of yoga meditation is called ,srpya1 or approximation of one to the divine attribute1 of thinking on the ,states and functions of all things in the world in one's self74 #b4 ,they remained in this state 7of abstraction71 until their bodies were dried up by exposure to the sun and air1 and dropped down in time like the withered leaves of trees4 7,this is called the ,samdhi yoga or absorption in meditation1 until one's final extinction or ,euthanasia in the ,spirit74 #c4 ,their dead bodies were devoured by the voracious beasts of the forest1 or tossed about as some ripe fruits by the monkeys on the hills 7to be food for greedy vultures and hungry dogs74 #d4 ,these ,brhmans1 having their thoughts distracted from outward objects1 and concentrated in ,brahmhood1 continued in the enjoyment of divine felicity in their ,spirits1 until the close of the kalpa age at the end of the four yugas4 7,the duration of a day of ,brahm extends over a kalpa age composed of four yugas1 followed by his night of kalpnta1 when he becomes extinct in his death-like sleep1 the twin brother of death4 ,ho hupnos esti didumos adelphos thanatow74 #e4 ,at the end of the kalpa1 there is an utter extinction of the solar light1 by the incessant rains poured down by the heavy ,pushkara and ,avartaka clouds at the great deluge 7when the doors of heaven were laid open to rain in floods on earth4 ,genesis74 #f4 ,when the hurricane of desolation blew on all sides1 and buried all beings under the ,universal ocean 7which covered the face of the earth74 #g4 ,it was then thy dark night1 and the previous creation slept as in their yoga-nidr or hypnotic trance in thy sleeping self4 ,thus thou continuing in thy spirit1 didst contain all things in thee in their spiritual forms4 7,darkness reigned on the deep1 and the spirit of ,god viewed everything in itself74 #h4 ,upon thy waking this day with thy desire of creation1 all these things are exhibited to thy view1 as a copy of all that was in thy inmost mind or ,spirit already4 7,so it is upon our waking from sleep1 we come to see a fac-simile of all that lay dormant in the sleeping mind74 #i4 ,i have thus related to you ,o ,brahm6 how these ten ,brhmans were personified as so many ,brahms2 these have become the ten bright orbs situated in the vacuous sphere of thy mind4 7,an ,english poet has expressed the holy soul to appear as a luminary in heaven74 #aj4 ,i am the one eldest among them1 consecrated in this temple of the sky1 and appointed by thee1 ,o lord of all6 to regulate the portions of time on earthly beings4 #aa4 ,now ,i have given you a full account of the ten orbs of heaven1 which are no other than the ten persons united in the mind of ,brahm1 and now appearing as detached from him4 7,mentally viewed1 everything is found situated in the mind1 but when seen with open eyes1 it seems to be set apart from us4 ,have therefore your thoughts or your sights as you may choose74 #ab4 ,this beautiful world that you behold1 appearing to your view1 with all its wonderful structures1 spread out in the skies1 serves at best as a snare to entrap your senses1 and delude your understanding1 by taking the unrealities as realities in your mind4 7,brahm the ,demiurgus1 being but architect of the world1 and a person next to or an emanation of the mind of ,god1 had not the intelligence of the soul1 to discern the innate ideas1 which represented themselves in the outer creation74 ,,chapter ,,lxxxviii4 ,,indifference ,,of ,,brahm4 ,argument4--,that ,god expects nothing from his creation4 ,brahm said3--,o ,brhman6 that art the best of ,brhmists 7,brhmos71 the ,god ,sol having thus spoken of the ten ,brhmanas to ,brhma 7me71 held his silence4 7,here is a tautology of the word ,brhman in the fashion of metaphysicians in its several homonymous significations4 ,this is an address of ,brahm to ,vasishtha--the ,brhman and ,brahmist1 relating the ,brhmanas74 #b4 ,i then thought upon this for sometime in my mind1 and said afterwards1 ,o ,sol1 ,sol6 do thou tell me at present what ,i am next to create4 7,brahm's asking the sun about what he was next to create1 bears allusion to his works of creation during the six days of genesis1 which was directed by the course of the sun--his morning and evening71 #c4 ,tell me thou sun1 what need is there of my making any more worlds1 after these ten orbs have come into existence4 7,these ten orbs are the ten planetary bodies belonging to the solar system74 #d4 ,now ,o great sage6 the sun having long considered in his mind about what ,i wanted him to tell1 replied to me in the following manner in appropriate words4 #e4 ,the sun said3--,what need hast thou of the act of creating1 my lord6 that art devoid of effort or desire8 ,this work of creation is only for thy pleasure 7and not for any use to thee74 #f4 ,thou lord that art free from desires1 givest rise to worlds1 as the sunbeams raise the waters1 and the sunshine is accompanied by the shadow 7as its inseparable companion74 #g4 ,thou that art indifferent to the fostering or forsaking of thy body 7i4e4 either to live or die71 needst have nothing to desire nor renounce for thy pleasure or pain4 7,no gain or loss can add to the joy or grief of the apathetic philosophic mind74 #h4 ,thou1 ,o ,lord of creatures6 dost create all these for the sake of thy pleasure only1 and so dost thou retract them all in thyself1 as the sun gives and withdraws his light by turns4 7,creation and annihilation are the acts of expansion and subtraction of all things1 from and in the supreme spirit74 #i4 ,thou that art unattached to the world1 makest thy creation out of the work of love to thee1 and not of any effort or endeavour on thy part4 #aj4 ,if thou desist from stretching the creation out of the ,supreme ,spirit1 what good canst thou derive from thy inactivity8 7,wherefore it is better to do and produce something than nothing74 #aa4 ,do thy duty as it may present itself to thee1 rather than remain inactive with doing nothing4 ,the dull person who like the dirty mirror1 does not reflect the image1 comes to no use at all4 #ab4 ,as the wise have no desire of doing anything which is beyond their reach1 so they never like to leave out anything which is useful1 and presents itself before them4 7,nor long for more1 nor leave out your own4 ,or1 ,act well thy part c474 #ac4 ,therefore do thy work as it comes to thee1 with a cheerful heart1 and calmness of mind2 with a tranquil soul1 as if it were in thy sleep1 and devoid of desires which thou canst never reap4 #ad4 ,as thou dost derive pleasure1 ,o ,lord of worlds6 in forming the orbs of the sons of ,indu1 so the lord of gods will give thee thy reward for thy works of creation4 #ae4 ,the manner in which1 ,o lord1 thou seest the worlds with the eyes of thy mind1 nobody can see them so conspicuously with their external organs of vision2 for who can say by seeing them with his eyes1 whether thy are created or increate4 #af4 ,he who has created these worlds from his mind1 it is he alone that can behold me face to face1 and no other person with his open eyes4 #ag4 ,the ten worlds are not the work of so many ,brahms as it appeared to thee before2 and no body has the power to destroy them1 when they are seated so firmly in the mind4 7,it may be easy to destroy all visible objects1 but not to efface the impressions of the mind 7memory774 #ah4 ,it is easy to destroy what is made by the hand1 and to shut out the sensible objects from our perception2 but who can annul or disregard what is ascertained by the mind4 #ai4 ,whatever belief is deep-rooted in the minds of living beings1 it is impossible to remove it by any body1 except by its owner 7by change of his mind or its forgetfulness74 #bj4 ,whatever is habituated to confirmed belief in the mind1 no curse can remove it from the mind1 though it can kill the body4 #ba4 ,the principle that is deeply rooted in the mind1 the same forms the man according to its stamp2 it is impossible to make him otherwise by any means1 as it is no way possible to fructify a rock by watering at its root like a tree4 ,,chapter ,,lxxxix4 ,,story ,,of ,,indra ,,and ,,ahalya4 ,argument4 ,a ,rooted ,belief is not to be shaken by others as in the case of ,lovers4 ,the ,sol said3--,the mind is the maker and master of the world2 the mind is the first supreme ,male3 ,whatever is done by the ,mind 7intentionally71 is said to be done2 the actions of the body are held as no acts4 #b4 ,look at the capacity of the mind in the instance of the sons of ,indu2 who being but ordinary ,brhmans1 became assimilated to ,brahm1 by their meditation of him in their minds4 #c4 ,one thinking himself as composed of the body 7i4e4 a corporeal being71 becomes subject to all the accidents of corporeality3 ,but he who knows himself as bodiless 7an incorporeal being71 is freed from all evils which are accidental to the body4 #d4 ,by looking on the outside1 we are subjected to the feelings of pain and pleasure2 but the inward-sighted yogi1 is unconscious of the pain or pleasure of his body4 7,lit4 of what is pleasant or unpleasant to the body74 #e4 ,it is thus the mind that causes all our errors in this world1 as it is evidenced in the instance of ,indra and his consort ,ahaly 7related in the ancient legends74 #f4 ,brahm said3--,tell me1 my ,lord ,sol1 who was this ,indra1 and who that ,ahaly1 by the hearing of which my understanding may have its clear-sightedness4 #g4 ,the sun said3--,it is related my lord6 that there reigned in former times a king at ,magadha 7,behar71 ,indra-dyumna by name1 and alike his namesake 7in prowess and fame74 #h4 ,he had a wife fair as the orb of moon1 with her eyes as beautiful as lotuses4 ,her name was ,ahaly and she resembled ,rohin--the favourite of moon4 #i4 ,in that city there lived a palliard at the head of all the rakes2 he was the intriguant son of a ,brhman1 and was known by the same name of ,indra4 #aj4 ,now this queen ,ahaly came to hear the tale of the former ,ahaly wife of ,gotama1 and her concupiscence related to her at a certain time4 #aa4 ,hearing of that1 this ,ahaly felt a passion for the other ,indra1 and became impatient in the absence of his company2 thinking only how he should come to her4 #ab4 ,she was fading as a tender creeper thrown adrift in the burning desert1 and was burning with her inward flame1 on beds of cooling leaves of the watery lotus and plantain trees4 #ac4 ,she was pining amidst all the enjoyments of her royal state1 as the poor fish lying exposed on the dry bed of a pool in summer heat4 #ad4 ,she lost her modesty with her self possession1 and repeated in her phrensy1 8here is ,indra1 and there he comes to me40 #ae4 ,finding her in this pitiable plight1 a lady of her palace took compassion on her1 and said1 ,i will safely conduct ,indra before your ladyship in a short time4 #af4 ,no sooner she heard her companion say 8,i will bring your desired object to you10 than she oped her eyes with joy1 and fell prostrate at her feet1 as one lotus flower falls before another4 #ag4 ,then as the day passed on1 and the shade of night covered the face of nature1 the lady made her haste to the house of ,indra--the ,brhman's boy4 #ah4 ,the clever lady used her persuasions as far as she could1 and then succeeded to bring with her this ,indra1 and present him before her royal mistress forthwith4 #ai4 ,she then adorned herself with pastes and paints1 and wreaths of fragrant flowers1 and conducted her lover to a private apartment1 where they enjoyed their fill4 #bj4 ,the youth decorated also in his jewels and necklaces delighted her with his dulcet caresses1 as the vernal season renovates the arbour with his luscious juice4 #ba4 ,henceforward this ravished queen1 saw the world full with the figure of her beloved ,indra1 and did not think much of all the excellences of her royal lord--her husband4 #bb4 ,it was after sometime1 that the great king came to be acquainted of the queen's amour for the ,brhman ,indra1 by certain indications of her countenance4 #bc4 ,for as long as she thought of her lover ,indra1 her face glowed as the full blown lotus1 blooming with the beams of her moon like lover4 #bd4 ,indra also was enamoured of her with all his enraptured senses1 and could not remain for a moment in any place without her company4 #be4 ,the king heard the painful tiding of their mutual affection1 and of their unconcealed meetings and conferences with each other at all times4 #bf4 ,he observed also many instances of their mutual attachment1 and gave them his reprimands and punishments1 as they deserved at different times4 #bg4 ,they were both cast in the cold water of a tank in the cold weather1 where instead of betraying any sign of pain1 they kept smiling together as in their merriment4 #bh4 ,the king then ordered them to be taken out of the tank1 and told them to repent for their crimes2 but the infatuated pair1 was far from doing so1 and replied to the king in the following manner4 #bi4 ,great ,king6 ,as long we continue to reflect on the unblemished beauty of each other's face1 so long are we lost in the meditation of one another1 and forget our own persons4 #cj4 ,we are delighted in our persecutions1 as no torment can separate us from each other1 nor are we afraid of separation1 though ,o ,king1 you can separate our souls from our bodies4 #ca4 ,then they were thrown in a frying pan upon fire1 where they remained unhurt and exclaimed1 we rejoice1 ,o ,king6 at the delight of our souls in thinking of one another4 #cb4 ,they were tied to the feet of elephants1 to be trampled down by them2 but they remained uninjured and said1 ,king we feel our hearty joy at the remembrance of each other4 #cc4 ,they were lashed with rods and straps1 and many other sorts of scourges1 which the king devised from time to time4 #cd4 ,but being brought back from the scourging ground1 and asked about their suffering1 they returned the same answer as before2 and moreover1 said ,indra to the ,king1 this world is full with the form of my beloved one4 #ce4 ,all your punishments inflict no pain on her also1 who views the whole world as full of myself4 7,we see our beloved in every shape4 ,hafiz4 ,a thousands forms of my love1 ,i see around me4 ,urfi4 8berundaruna man sad surate ,o paidast0 id74 #cf4 ,therefore all your punishments to torment the body1 can give no pain to the mind 7soul72 which is my true self1 and constitutes my personality 7purusha71 which resides in my person 7purau sete74 #cg4 ,this body is but an ideal form1 and presents a shadowy appearance to view2 you can pour out your punishments upon it for a while2 but it amounts to no more than striking a shadow with a stick4 7,the body is a thing that my senses inform me1 and not an occult something beyond the senses4 ,berkeley4 ,man can inflict the 7unsubstantial7 body1 and not the 7substantial7 spirit within4 ,gospel74 #ch4 ,no body can break down the brave 7firm7 mind2 then tell me great king6 what the powers of the mighty amount to8 7,the mind is invulnerable1 and no human power can break its tenor74 #ci4 ,the causes that conspire to ruffle the tenor of the resolute mind1 are the erroneous conceptions of external appearances4 ,it is better therefore to chastise such bodies which mislead the mind to error4 7,the certainty of the uncertainty of our bodies1 is the only certain means for the certitude of our minds and safety of our souls2 and better is it for us that our bodies be destroyed1 in order to preserve our minds and souls intact74 #dj4 ,the mind is firm for ever that is steadfast to its fixed purpose4 ,nay it is identified with the object which it has constantly in its thoughts4 7,this is called mental metamorphosis or assimilation to the object of thought1 as there is a physical transformation of one thing to another form by its constant contact with the same2 such as by the law of chemical affinities1 which is termed yoga also in ,indian medical works74 #da4 ,being and not being are words applicable to bodies 7and are convertible to one another72 but they do not apply to the mind2 since what is positive in thought1 cannot be negatived of it in any wise4 #db4 ,the mind is immovable and cannot be moved by any effort like mobile bodies4 ,it is impregnable to all external actions1 and neither your anger or favour 7baraspa71 can make any effect on it4 #dc4 ,it is possible for men of strong resolutions to change the coarse of their actions2 but where is such a strong minded man to be found1 who is able to withstand or change the current of his thought8 #dd4 ,it is impossible to move the mind from its fixed fulcrum1 as it is impracticable for tender stags to remove a mountain from its base4 ,this black-eyed beauty is the fixed prop of my mind4 7,the black eyed beauty of ,india and ,asia1 is very naturally opposed to the blue eyed maid of ,homer and ,europe74 #de4 ,she is seated in the lofty temple of my mind1 as the goddess bhavn 7,juno7 on the mount ,kailsa 7,olympus72 and ,i fear nothing as long ,i view this beloved preserver of my life and soul before me4 7,the ,persian poet ,urfi uses the same simile of the temple and mind in the hemistich or distich4 8,i see her image in my inward shrine1 as an idol in the temple of an idolatrous land740 #df4 ,i sit amidst the conflagration of a burning mountain in summer's heat1 but am cooled under the umbrage of her showering cloud1 wherever ,i stand or fall4 #dg4 ,i think of nothing except of that sole object of my thought and wish1 and ,i cannot persuade myself1 to believe me as any other than ,indra the lover of ,ahaly4 #dh4 ,it is by constant association1 that ,i have come to this belief of myself2 nor can ,i think of me otherwise than what is in my nature2 for know1 ,o ,king6 ,the wise have but one and the same object in their thought and view4 7,so says ,hafiz3--,if thou wilt have her1 think not of another74 #di4 ,the mind like the ,meru1 is not moved by threat or pity2 it is the body that you can tame by the one or other expedient4 ,the wise1 ,o ,king6 are masters of their minds1 and there is none and nothing to deter them from their purpose4 #ej4 ,know it for certain1 ,o ,king1 that neither these bodies about us1 nor these bodies and sensations of ours are realities4 ,they are but shows of truth1 and not the movers of the mind3 but on the contrary1 it is the mind which supplies the bodies1 and senses with their powers of action2 as the water supplies the trees and branches with their vegetative juice4 #ea4 ,the mind is generally believed as a sensuous and passive principle1 wholly actuated by the outward impressions of senses2 but in truth it is the mind1 which is the active and moving principle of the organs of action4 ,because all the senses become dormant in absence of the action of the mind2 and so the functions of the whole creation are at a stop1 without the activity of the ,universal ,mind--anima mundi4 7,see ,psychology and ,mental ,philosophy74 ,,chapter ,,lxxxx4 ,,love ,,of ,,the ,,fictitious ,,indra ,,and ,,ahalya4 ,argument4 ,curses have power on the body1 and not upon the mind4 ,the ,sol said3--,the lotus-eyed king thus defied by this perverse ,indra1 addressed the sage ,bharata1 who was sitting by him 7in the court-hall74 #b4 ,the king spoke3--,lord1 you are acquainted with all morality1 and seest this ravisher of my wife1 and hearest the arrogant speech1 that he utters before our face4 #c4 ,deign1 ,o great sage6 pronounce thy fulmination upon him without delay2 because it is a breach of justice to spare the wicked1 as it is to hurt the innocent4 #d4 ,being thus besought by the great king1 ,bharata the best of the wise munis2 considered well in his mind1 the crime of this wicked soul ,indra4 #e4 ,and then pronounced his imprecation by saying3--8,do you1 ,o reprobate sinner1 soon meet with thy perdition1 together with this sinful woman1 that is so faithless to her husband40 #f4 ,then they both replied to the king and his venerable sage1 saying1--8what fools must ye be1 to have thus wasted your imprecation1 the great gain of your devotion1 on our devoted heads0 7knowing that our souls are invincible74 #g4 ,the curse you have pronounced1 can do us very little harm2 for though our bodies should fall1 yet it cannot affect our inward minds and spirits 7which are unchangeable74 #h4 ,the inner principle of the soul1 can never be destroyed by any body and anywhere2 owing to its inscrutable1 subtile and intellectual nature4 #i4 ,the ,sol added3--,this fascinated pair1 that were over head and ears in love1 then fell down by effect of the denunciation1 as when the lopped branches fall upon the ground from the parent tree4 #aj4 ,being subjected to the torment of transmigration1 they were both born as a pair of deer in mutual attachment1 and then as a couple of turtle doves in their inseparable alliance4 #aa4 ,afterwards1 ,o lord of our creation1 this loving pair came to be born as man and woman1 who by their practice of austerities1 came to be reborn as a ,brahman and ,brahman at last4 #ab4 ,thus the curse of ,bharata1 was capable only of transforming their bodies2 and never to touch their minds or souls which continued in their unshaken attachment in every state of their transfiguration 7or metamorphosis of the body only1 and no metempsychosis of the soul74 #ac4 ,therefore wherever they come to be reborn in any shape they always assume by virtue of their delusion and reminiscence1 the form of a male and female pair4 #ad4 ,seeing the true love which subsisted between this loving pair in the forest1 the trees also become enamoured of the other sex of their own kinds4 7,this refers to the attachment of the male and female flowers1 long before its discovery by ,linnaeus74 ,,chapter ,,lxxxxi4 ,,incarnation ,,of ,,the ,,living ,,soul ,,or ,j,,va4 ,argument4 ,the ,mind is the cause of all its creations4 ,the ,sol continued3--,therefore ,i say1 my lord6 that the mind like time1 is indestructible of its nature1 and the inavertible imprecation of the sage1 could not alter its tenor4 #b4 ,therefore it is not right for thee1 ,o great ,brahm6 to destroy the ideal fabric of the air-drawn world of the sons of ,indu1 because it is improper for great souls1 to put a check to the fancies of others 7but rather to let every one to delight in his own hobby horse and romantic visions74 #c4 ,what thing is there1 ,o lord of lords6 that is wanting in thee in this universe of so many worlds1 that should make thy great soul1 to pine for the air built worlds of ,indu's sons8 7,it is not for noble minds to pine for the greatness of others1 nor repine at the loss which they may sustain74 #d4 ,the mind is verily the maker of worlds1 and is known as the prime ,male--,purusha 7the ,demiurgus or ,protogonus74 ,hence the mind that is fixed to its purpose1 is not to be shaken from it by the power of any imprecation or by virtue of any drug or medicine1 or even by any kind of chastisement4 #e4 ,the mind which is the image of every body1 is not destructible as the body1 but remains forever fixed to its purpose4 ,let therefore the ,aindavas continue in their ideal act of creation1 7as so many ,brahms themselves74 #f4 ,thou lord that hast made these creatures1 remain firm in thy place1 and behold the infinite space which is spread out before thee1 and commensurate with the ample scope of thy understanding1 in the triple spheres of thy intellect and mind1 and the vast vacuity of the firmament4 7i4e4 ,the infinitude of the etherial vacuum is co-extensive with the amplitude of ,brahm's mind1 and the plenitude of creations74 #g4 ,these three fold infinities of etherial1 mental and intellectual spaces1 are but reflexions of the infinite vacuity of divine intellect1 and supply thee1 ,o ,brahm1 with ample space for thy creation of as many worlds at thy will4 #h4 ,therefore thou art at liberty to create ad libitum1 whatever thou likest and think not that the sons of ,indu1 have robbed thee of anything2 when thou hast the power to create everything4 #i4 ,brahm said3--,after the sun had spoken to me in this manner1 concerning the ,aindava and other worlds1 ,i reflected awhile on what he said1 and then answered him saying3-- #aj4 ,well hast thou said1 ,o sun1 for ,i see the ample space of air lying open before me2 ,i see also my spacious mind and the vast comprehension of my intellect1 ,i will therefore go on with my work of creation forever4 #aa4 ,i will immediately think about multitudes of material productions1 whereof ,o sun6 ,i ordain thee as my first ,manu or progeny1 to produce all these for me4 7,the sun light was the first work of creation1 and the measure of all created beings1 by his days and nights or mornings and evenings74 #ab4 ,now produce all things as thou wilt1 and according to my behest1 at which the refulgent sun readily complied to my request4 #ac4 ,then this great luminary stood confest with his bipartite body of light and heat2 with the first of which he shone as the sun in the midst of heaven4 #ad4 ,with the other property of the heat of his body1 he became my ,manu or agent in the nether worlds4 7,the solar heat or calor1 is the cause of growth upon earth74 #ae4 ,and here he produced all things as ,i bade him do1 in the course of the revolutions of his seasons4 #af4 ,thus have ,i related to you1 ,o sagely ,vasishtha6 all about the nature and acts of the mind1 and omnipotence of the great soul2 which infuses its might in the mind in its acts of creation and production4 #ag4 ,whatever reflexion is represented in the mind1 the same is manifested in a visible form1 and becomes compact and stands confest before it4 7,the ideal becomes visible or the noumenal is exprest in the phenomenal74 #ah4 ,look at the extraordinary power of the mind1 which raised the ordinary ,aindava ,brahmans to the rank of ,brahm1 by means of their conception of the same in themselves4 #ai4 ,as the living souls of the ,aindavas1 were incorporated with ,brahm1 by their intense thought of him in them 7or by their mental absorption of themselves in him72 so also have we attained to ,brahmhood1 by means of our mental conception of that spiritual light and supreme intellect in ourselves4 7,so in our daily ritual1 1 1 #bj4 ,the mind is full of its innate ideas1 and the figure that lays a firm hold of it1 the same appears exprest without it in a visible shape2 or else there is no material substance beside one's own mind4 7,this is the doctrine of conceptionalists1 that all outward objects are but representations of our inborn ideas1 in opposition to the belief of sensationalists1 that the internal notions are reflections of our external sensations74 #ba4 ,the mind is the wonderful attribute of the soul1 and bears in itself many other properties like the inborn pungency of the pepper4 7,these inborn properties are the memory1 imagination and other faculties of the mind74 #bb4 ,these properties appear also as the mind1 and are called its hyperphysical or mental faculties2 while it is downright mistake on the part of some to understand them as belonging to the body4 7,the snkhya materialists understand the internal faculties as products of the body and matter74 #bc4 ,the self same mind is termed also the living principle--,jva 7,zoa71 when it is combined with its purer desires2 and is to be known after all to be bodiless and unknown in its nature4 7,the life being combined with gross desires1 assumes the body for its enjoyment of them1 but loosened from its fetters1 it resumes its purer nature4 ,hence the future spiritual life1 is free from grosser wishes74 #bd4 ,there is no body as myself or any other person in this world1 except this wondrous and self-existent mind2 which like the sons of ,indu1 assumes the false conception of being real ,brahms themselves4 #be4 ,as the ,aindavas were ,brahms in their minds1 so my mind makes me a ,brahm also2 it is the mind that makes one such and such1 according to the conception that he entertains of himself4 7,we are in reality nothing1 but what our minds inform us to be74 #bf4 ,it is only by a conceit of my mind1 that ,i think myself situated as a ,brahm in this place2 otherwise all these material bodies1 are known to be as unreal1 as the vacuity of the soul wherein they abide4 #bg4 ,the unsullied mind approximates the ,divine1 by its constant meditation of the same2 but being vitiated by the variety of its desires1 it becomes the living being1 which at last turns to animal life and the living body4 7,this is called the incarnation of the living soul or the materialization of the spirit74 #bh4 ,the intelligent body shines as any of the luminous orbs in the world of the ,aindavas1 it is brilliant with the intelligent soul1 like the appearance of a visionary creation of the mind4 7,the body is a creature of the mind like a figure in its dream74 #bi4 ,all things are the productions of the mind and reflexions of itself1 like the two moons in the sky1 the one being but a reflexion of the other2 and as the concepts of the ,aindava worlds4 #cj4 ,there is nothing as real or unreal1 nor a personality as ,i or thou or any other2 the real and unreal are both alike1 unless it be the conception which makes something appear as a reality which has otherwise no reality of itself4 #ca4 ,know the mind to both active and inert 7i4e4 both as spirit and matter74 ,it is vast owing to the vastness of its desires1 and is lively on account of its spiritual nature of the great ,god2 but becomes inert by its incorporation with material objects4 #cb4 ,the conception of phenomenals as real1 cannot make them real1 any more than the appearance of a golden bracelet1 can make it gold1 or the phenomenals appearing in ,brahm1 can identify themselves with ,brahm himself4 #cc4 ,brahma being all in all1 the inert also are said to be intelligent1 or else all beings from ourselves down to blocks1 are neither inert nor intelligent4 7,because nothing exists besides ,brahma1 wherefore what exists not1 can be neither one nor the other74 #cd4 ,it is said that the lifeless blocks1 are without intelligence and perception2 but every thing that bears a like relation to another1 has its perception also like the other4 7,hence all things being equally related to ,brahma1 are equally sentient also in their natures74#g #ce4 ,know everything to be sentient that has its perception or sensitivity2 wherefore all things are possest of their perceptivity1 by the like relation 7sdrisya-sambandha7 of themselves with the supreme soul4 #cf4 ,the terms inert and sensitive are therefore meaningless1 in their application to things subsisting in the same divine spirit2 and it is like attributing fruits and flowers to the arbors of a barren land4 ,the barren waste refers to the vacuum of the divine mind1 and its arbours to its unsubstantial ideas1 which are neither inert nor sentient like the fruits or flowers of those trees4 #cg4 ,the notion or thought1 which is formed by and is an act of the intellect1 is called the mind2 of these the portion of the intellect or intellectual part1 is the active principle1 but the thought or mental part is quite inert4 #ch4 ,the intellectual part consists of the operation of intellection1 but the thoughts or thinkables 7chetyas71 which are the acts of the chit or intellect are known to be inert2 and these are viewed by the living soul in the erroneous light of the world1 7rising and sitting before it like the sceneries of a phantasmagoria74 #ci4 ,the nature of the intellect--chit is a pure unity1 but the mind--chitta which is situated in the same1 and thence called chit--stha or posited in the intellect1 is a rchauff or dualism of itself1 and this appears in the form of a duality of the world4 #dj4 ,thus it is by intellection of itself as the other form1 that the noumenal assumes the shape of the phenomenal world2 and being indivisible in itself1 it wanders through the labyrinth of errors with its other part of the mind4 #da4 ,there is no error in the unity of the intellect1 nor is the soul liable to error1 unless it is deluded by its belief of pluralities4 ,the intellect is as full as the ocean1 with all its thoughts rising and sitting in it as its endless waves4#h #db4 ,that which you call the mental part of the intellect1 is full of error and ignorance2 and it is the ignorance of the intellectual part1 that produces the errors of egoism and personality4 #dc4 ,there is no error of egoism or personality in the transcendental category of the divine soul2 because it is the integrity of all consciousness1 as the sea is the aggregate of all its waves and waters4 #dd4 ,the belief of egoism rises as any other thought of the mind1 and is as inborn in it as the water in the mirage1 which does not exist really in it4 #de4 ,the term ego is inapplicable to the pure and simple internal soul2 which being vitiated by the gross idea of its concupiscence1 takes the name of ego1 as the thickened coldness is called by the name of frost4 #df4 ,it is the pure substance of the intellect which forms the ideas of gross bodies1 as one dreams of his death in his sleep4 ,the all-pervading intelligence which is the all inherent and omnipotent soul1 produces all forms in itself1 and of which there is no end until they are reduced to unity4 #dg4 ,the mind manifests various appearances in the forms of things1 and being of a pure etherial form1 it assumes various shapes by its intellectual or spiritual body4 #dh4 ,let the learned abstain from the thoughts of the threefold forms of the pure intellectual1 spiritual and corporeal bodies1 and reflect on them as the reflexions of the divine intellect in his own mind4 #di4 ,the mind being cleansed of its darkness like the mirror of its dirt1 shows the golden hue of spiritual light1 which is replete with real felicity1 and by far more blissful than what this earthly clod of body can ever yield4 #ej4 ,we should cleanse the mind which exists for ever1 rather than the body which is transient and non-existent2 and as unreal as the trees in the air1 of which no one takes any notice4 #ea4 ,those who are employed in the purification of their bodies1 under the impression that the body also is called the tm or soul 7in some sstra72 are the atheistic chrvakas1 who are as silly goats among men4 #eb4 ,whatever one thinks inwardly in himself1 he is verily transformed to its likeness1 as in the instance of the ,aindava ,brhmans1 and of ,indra and ,ahalya cited before4 #ec4 ,whatever is represented in the mirror of the mind1 the same appears in the figure of the body also4 ,but as neither this body nor the egoism of any one1 is lasting for ever1 it is right to forsake our desires4 #ed4 ,it is natural for every body to think himself as an embodied being1 and to be subject to death 7while in reality it is the soul that makes the man1 who is immortal owing to the immortality of the soul74 ,it is as a boy thinks himself to be possessed of a demon of his own imagination1 until he gets rid of his false apprehension by the aid of reasoning4 ,,chapter ,,lxxxxii4 ,,on ,,the ,,powers ,,of ,,mind4 ,argument4 ,force of the ,faculties of the ,mind and ,energy of ,men4 ,vasishtha added3--,now hear1 ,o support of ,raghu's race6 what ,i next proposed to the lotus-born lord ,brahm1 after we had finished the preceding conversation4 #b4 ,i asked him saying3--,lord6 you have spoken before of the irrevocable power of curses and imprecations1 how is it then that their power is said to be frustrated again by men4 #c4 ,we have witnessed the efficacy of imprecations1 pronounced with potent ,mantra--anathemas1 to overpower the understanding and senses of living animals1 and paralyze every member of the body4 7,this speaks of the incantations and charms of the ,atharva ,veda74 #d4 ,hence we see the mind and body are as intimately connected with each other1 as motion with the air and fluidity with the sesamum seed 7because the derangement of the one is attended by the disorganization of the other3 i4e4 of the body and mind74 #e4 ,or that there is no body except it but be a creation of the mind1 like the fancied chimeras of visions and dreams1 and as the false sight of water in the mirage1 or the appearance of two moons in the sky4 #f4 ,or else why is it that the dissolution of the one1 brings on the extinction of the other1 such as the quietus of the mind is followed by the loss of bodily sensations8 #g4 ,tell me1 my lord6 how the mind is unaffected by the power of imprecations and menace1 which subdue the senses and say whether they are both overpowered by these1 being the one and same thing4 #h4 ,brahm replied3--,know then1 there is nothing in the treasure-house of this world1 which is unattainable by man by means of his exertions in the right way4 #i4 ,and that all species of animal being1 from the state of the highest ,brahm1 down to minute insects1 are bicorpori or endowed with two bodies the mental and corporeal4 7i4e4 ,the mind and the body74 #aj4 ,the one1 that is the mental body1 is ever active and always fickle2 and the other is the worthless body of flesh1 which is dull and inactive4 #aa4 ,now the fleshy part of the body which accompanies all animal beings1 is overpowered by the influence of curses and charms1 practised by the art of incantation--abhichra ,vidy4 7,exorcism1 the ,mumbo ,jumbo of the ,tantras74 #ab4 ,the influence of certain supernatural powers stupifies a man1 and makes him dull and dumb4 ,sometimes one is about to droop down insensible1 as spell bound persons are deprived of their external senses1 and fall down like a drop of water from a lotus-leaf4 #ac4 ,the mind which is the other part of the body of embodied beings1 is ever free and unsubdued2 though it is always under the subjection of all living beings in the three worlds4 #ad4 ,he who can control his mind by continued patience on one hand1 and by incessant vigilance on the other1 is the man of an unimpeachable character1 and unapproachable by calamity4 #ae4 ,the more a man employs the mental part of his body to its proper employment1 the more successful he is in obtaining the object he has in view4 7,omnium vincit vigilentia vel diligentia74 #af4 ,mere bodily energy is never successful in any undertaking 7any more than brute force72 it is intellectual activity only1 that is sure of success in all attempts4 7,the head must guide the body74 #ag4 ,the attention of the mind being directed to objects unconnected with matter1 it is as vain an effort to hurt it 7an immaterial object72 as it is to pierce a stone with an arrow 7or to beat the air74 #ah4 ,drown the body under the water or dip it in the mud1 burn it in the fire or fling it aloft in air1 yet the mind turneth not from its pole2 and he who is true to his purpose1 is sure of success4 7,the word tatkshant phalitah or gaining immediate success1 is an incredible expression in the text74 #ai4 ,intensity of bodily efforts overcomes all impediments1 but it is mental exertion alone which leads to ultimate success in every undertaking 7for without the right application of bodily efforts under guidance of reason1 there can be no expectation of prospering in any attempt74 #bj4 ,mark here in the instance of the fictitious ,indra1 who employed all his thoughts to the assimilation of himself into the very image of his beloved1 by drowning all his bodily pains in the pleasure of her remembrance4 #ba4 ,think of the manly fortitude of ,mndavya1 who made his mind as callous as marble1 when he was put to the punishment of the guillotine1 and was insensible of his suffering4 7,so it is recorded of the ,sophist ,mansur1 who was guillotined for his faith in the anal ,haq 8,i am the ,true ,one10 and of the martyrs who fell victims to their faith in truth74 #bb4 ,think of the sage who fell in the dark pit1 while his mind was employed in some sacrificial rite1 and was taken up to heaven in reward of the merit of his mental sacrifice4 7,redemption is to be had by sacrifice of the soul1 and not of the body74 #bc4 ,remember also how the sons of ,indu obtained their ,brahmhood1 by virtue of their persevering devotion1 and which even ,i have not the power to withhold4 7i4e4 ,even ,brahm is unable to prevent one's rising by his inflexible devotedness74 #bd4 ,there have been also many such sages and master-minds among men and gods1 who never laid aside their mental energies1 whereby they were crowned with success in their proper pursuits4 #be4 ,no pain or sickness1 no fulmination nor threat1 no malicious beast or evil spirit1 can break down the resolute mind1 any more than the striking of a lean lotus-leaf1 can split the breast of a hard stone4 #bf4 ,those that you say to have been discomfited by tribulations and persecutions1 ,i understand them as too infirm in their faiths1 and very weak both in their minds and manliness4 #bg4 ,men with heedful minds1 have never been entrapped in the snare of errors in this perilous world2 and they have never been visited by the demon of despair1 in their sleeping or waking states4 #bh4 ,therefore let a man employ himself to the exercise of his own manly powers1 and engage his mind and his mental energy to noble pursuits1 in the paths of truth and holiness4 #bi4 ,the enlightened mind forgets its former darkness1 and sees its objects in their true light2 and the thought that grows big in the mind1 swallows it up at last1 as the fancy of a ghost lays hold of the mind of a child4 #cj4 ,the new reflexion effaces the prior impression from the tablet of the mind1 as an earthen pot turning on the potter's wheel1 no more thinks of its nature of dirty clay4 7,one risen to a high rank or converted to a new creed1 entirely forsakes and forgets his former state74 #ca4 ,the mind1 ,o muni6 is transmuted in a moment to its new model2 as the inflated or aerated water rises high into waves and ebullitions1 glaring with reflexions of sun-light4 7,common minds are wholly occupied with thoughts of the present1 forgetful of the past and careless of the future74 #cb4 ,the mind that is averse to right investigation1 sees like the purblind1 every thing in darkness even in broad day light2 and observes by deception two moons for one in the moonshine4 7,the uninquisitive are blind to the light of truth74 #cc4 ,whatever the mind has in view1 it succeeds soon in the accomplishment of the same4 ,and as it does aught of good or evil1 it reaps the reward of the same1 in the gladness or bitterness of his soul4 #cd4 ,a wrong reflector reflects a thing in a wrong light1 as a distracted lover sees a flame in the moonbeams1 which makes him burn and consume in his state of distraction4 7,this is said of distracted lovers1 who imagine cooling moon-beams and sandal-paste as hot as fire1 and inflaming their flame of love74 #ce4 ,it is the conception of the mind1 that makes the salt seem sweet to taste1 by its giving a flavour to the salted food for our zest and delight4 #cf4 ,it is our conception1 that makes us see a forest in the fog1 or a tower in the clouds2 appearing to the sight of the observer to be rising and falling by turns4 #cg4 ,in this manner whatever shape the imagination gives to a thing1 it appears in the same visionary form before the sight of the mind2 therefore knowing this world of your imagination1 as neither a reality nor unreality1 forbear to view it and its various shapes and colours1 as they appear to view4 ,,chapter ,,lxxxxiii4 ,a ,,view ,,of ,,the ,,genesis ,,of ,,the ,,mind ,,and ,,body4 ,argument4 ,first ,birth of the ,mind1 and then that of ,light4 ,next grew the ,ego1 and thence came out the ,world4 ,vasishtha said3--,i will now tell you ,rma6 ,what ,i was instructed of yore by lord ,brahm himself4 7,the prime progenitor of mankind and propounder of the ,vedas74 #b4 ,from the unspeakable ,brahm1 there sprang all things in their undefinable ideal state1 and then the ,spirit of ,god being condensed by ,his ,will1 it came to be produced of itself in the form of the ,mind4 7,the volitive and creative agency of ,god74 #c4 ,the ,mind formed the notions of the subtile elementary principles in itself1 and became a personal agent 7with its power of volition or creative will74 ,the same became a luminous body and was known as ,brahm the first ,male4 7,purusha or ,protogonus--,pratha-janya or ,prathamajanita74 #d4 ,therefore know ,rma1 this same ,brahm to be the ,parameshthi or situated in the ,supreme1 and being a personification of the ,will of ,god1 is called the ,mind4 #e4 ,the ,mind therefore known as the ,lord ,brahm1 is a form of the ,divine essence1 and being full of desires in itself1 sees all its wills 7in their ideal forms71 present before it4 #f4 ,the mind then framed or fell of itself1 into the delusion 7avidy71 of viewing its ideal images as substantial 7as one does in his delirium72 and thence the phenomenal world 7with whatever it contains71 is said to be the work of ,brahm4 #g4 ,thus the world proceeding in this order from the ,supreme essence1 is supposed by some to have come into being from another source1 of dull material particles4 7,doctrine of ,hylotheism or the ,materialistic system of ,snkhya ,philosophy71 #h4 ,it is from that ,brahm1 ,o ,rma6 that1 all things situated in this concave world1 have come to being1 in the manner of waves rising on the surface of the deep4 #i4 ,the self-existent ,brahm that existed in the form of intellect 7chit7 before creation1 the same assumed the attribute of egoism 7ahankra7 afterwards1 and became manifest in the person of ,brahm4 7,thence called ,swayambhu or self-born74 #aj4 ,all the other powers of the ,intellect1 which were concentrated in the personality of the ,ego1 were tantamount to those of ,omnipotence4 7,the impersonal ,intellect and the personal ,ego or ,brahm1 are both of them equally powerful74#i #aa4 ,the world being evolved from the eternal ideas in the ,divine ,intellect1 manifested itself in the mind of the great father of all--,brahm4 7,intellectus noster nihil intelligit sine phantasmata72 it is the mind which moves and modifies them1 and is the ,intelligence 7logos-,word7 of the ,one1 and the manifestation of its power4 #ab4 ,the ,mind thus moving and modeling all things is called the ,jva living soul or ,nous4 7,the ,scholiast says3--,the ,mind is the genus--,samashti1 the soul is an individual name 7,vyashti7 of every individual living being4 ,the ,mind is soul without personality2 the soul is the mind of a certain being4 ,the ,mind is the principle of volition1 and the soul is that of animation74 #ac4 ,these living souls rise and move about in the vacuous sphere of the infinite ,intellect 7chidksa74 ,these are unfolded by the elementary particles of matter1 and pass in the open space surrounded by air4 ,they then reside in the fourteen kinds of animated nature1 according to the merit and demerit of their prior acts4 ,they enter the bodies through the passage of their vital breath1 and become the seeds of moving and immoving beings4 #ad4 ,they are then born of the generative organ 7foetus71 and are met on a sudden by the desires of their previous births 7which lay waiting on them74 ,thus led on by the current of their wishes1 they live to reap the reward or retribution of their good or bad acts in the world4 #ae4 ,thus bound fast to action and fettered in the meshes of desire1 the living souls enchained in their bodies1 continue to rove about or rise and fall in this changeful world by turns4 #af4 ,their wish is the cause of their weal or woe1 says the ,sruti2 and which is inseparable from the soul as volition from the mind4 7,the wish is the inactive desire of the soul1 and volition the active will of the mind74 #ag4 ,thousands of living souls1 are falling off as fast as the leaves of forest trees2 and being borne away by the force of their pursuits1 they are rolling about as the fallen leaves wafted by the breeze in the valleys4 7,the aberration of living souls from the ,supreme74 #ah4 ,many are brought down and bound to innumerable births in this earth1 by their ignorance of the ,chit or ,divine ,intellect1 and are subjected to interminable transmigrations in various births4 #ai4 ,there are some who having passed many mean births in this earth1 have now risen high in the scale of beings1 by their devotedness to better acts 7and are likely to have their liberation in the course of their progression to the best74 #bj4 ,same persons acquainted with spirituality1 have reached their state of perfection2 and have gone to heaven1 like particles of sea-water1 carried into the air above by the blowing winds4 #ba4 ,the production of all beings is from the ,supreme ,brahm2 but their appearance and disappearance in this frail world1 are caused by their own actions4 ,hence the actionless yogi1 is free from both these states4 7,god made everything perfect2 ,man's sin brought his death and woe74 #bb4 ,our desires are poisonous plants1 bearing the fruits of pain and disappointment2 and lead us to actions which are fraught with dangers and difficulties4 7,cursed was the ground for man's unrestricted desires1 which sowed it with thorns and thistles74 #bc4 ,these desires drive us to different countries1 to distant hills and dales in search of gain4 7,else man could live content with little and on his native plain74 #bd4 ,this world ,o ,rma6 is a jungle of withered trees and brambles2 and requires the axe of reason to clear away these drugs and bushes4 ,so are our minds and bodies but plants and trees of our woe1 which being rooted out by the axe of reason1 will no more come to grow by their transmigration in this earth4 7,the mind and body are rooted out by ,suppression of their desires and passions74 ,,chapter ,,lxxxxiv4 ,,brahma ,,the ,,origin ,,of ,,all4 ,argument4 ,description of the twelve species of ,human beings and the ways of their liberation4 ,vasishtha said3--,hear me now relate to you1 ,rma6 the several classes of higher1 lower and middling species of beings1 and the various grades of their existence here and elsewhere in the scale of creation4 7i4e4 ,the spontaneous production of beings suo motu1 when they were not bound by karma-vipka or acts of a prior life1 to be born in any particular form or state on earth74 #b4 ,they were the first in their production1 and are known as the idam-prathama--or the first class in their birth1 whose long practice in a course of virtuous actions in prior states1 has secured to them the property of goodness--satva-guna only4 7,these are the holy saints and sages1 who are entitled to their liberation in life time1 and upon separation from their bodies74 #c4 ,the second grade is called the guna pvari or state of sound qualities1 which is attained by the prosperous1 and leads them to meritorious deeds1 to the acquisition of their desired objects1 and their right dealing in the affairs of the world4 7,this meritorious state becomes entitled to liberation after some births in this earth74 #d4 ,the third grade is termed the sasatw1 or the state of substantiality of men of substance4 ,it is attended with like results1 proportioned to the righteous and unrighteous acts of men1 who may obtain their liberation after a hundred transmigrations of their souls on earth4 #e #f4 ,the fourth grade comprises infatuated people called atyanta tmasi1 who are addicted to their varying desires in this changeful world1 and come to the knowledge of truth1 after passing a thousand lives in ignorance and sin1 and suffering the effects proportionate to their good or evil deeds4 #g4 ,the fifth grade is composed of men of a baser nature1 called adhama-satw by the wise1 and who may possibly have their liberation1 after a course of numberless births in different shapes and forms4 #h4 ,the sixth grade is composed of those extremely benighted men 7atyanta tmasi71 who are doubtful of their liberation 7,sandigdha-moksha71 and continue in the vicious course of their past lives4 #i4 ,those who after passing two or three previous births in other states1 are born afterwards with the quality of gentleness1 these are reckoned as the seventh grade1 and are denominated the ,rjashi--gentry or gentility4 #aj4 ,those who remain mindful of their duties1 and are employed in discharge of them in this state of life2 are said by the wise to be entitled to their liberation1 soon after their demise4 #aa4 ,those among the ,rjashi--gentility1 whose acts are commensurate with those of gentlemen and the nobility1 are included in the eighth class1 and are called ,rja ,stwiki--or noble gentlemen2 and are entitled to their liberation after a few births on earth4 #ab4 ,the ninth class comprises the rja-rjashi or right gentlemen1 whose actions conform with their title1 and who obtain their long longed-for liberation1 after a course of hundred births in the same state4 #ac4 ,the next or tenth class is composed of the rjatmas or blinded gentry1 who act foolishly under their infatuation2 and who are uncertain of their liberation1 even after a thousand births4 #ad4 ,the most giddy of this class is called atyanta-rja-tamashi1 or the excessively infatuated gentry1 whose conduct in life correspond with their name1 and whose transmigration does not cease at any time4 #ae4 ,then the lower classes comprise the children of darkness or ignorance--tamas2 of whom the tmasas form the eleventh grade1 and are said to be deprived of their liberation forever more4 7,these are the ,rkshasas and demons of various orders74 #af4 ,there have been a few however among them1 who have obtained their salvation by means of their divine knowledge1 and their good acts during their life time 7such as ,prahlda1 the son of a demon1 and ,karkotaka--the son of a ,nga74 #ag4 ,next follows the twelfth order of tmasa-rjasa1 who combine in them the qualities of darkness and enlightenment1 and who are liberated after a thousand births in their former demoniac state1 and one hundred births in their progressive improvements4 #ah4 ,then comes the thirteenth order of tmas-tmasi or those in darkest darkness1 who have to transmigrate for millions of years both in their prior and later births1 before they can have their liberation from the bondage of body4 #ai4 ,last comes the fourteenth order of beings1 who continue in their state of gross ignorance 7atyanta--tmas7 forever1 and it is doubted whether they can have their liberation at all4 7,all these classes of human beings have proceeded from ,brahm1 whose life and spirit circulate in all of them2 else they could neither live nor breathe74 #bj4 ,all other masses of living beings also1 have proceeded from the body of the great ,brahm1 as the moving waves rise from the great body of waters4 #ba4 ,and as the lamp flickering by its own heat1 scatters its light on all sides2 so does ,brahm glowing in himself1 irradiate his beams in the shape of scintilla1 to spread all over the universe3 7which is the vacuity of ,brahm's mind1 and comprises the cosmos within it74 #bb4 ,and as the sparks of fire are flung about by force of the burning flame2 so do these multitudes of produced beings rise from the substance of ,brahm himself4 #bc4 ,as the dust and filaments of mandara flowers1 fly to and fill the air on all sides2 and as the beams of the moon shoot out of its orb1 to fill the four quarters of heaven and earth2 so the minuti of ,divine essence emanate from the ,deity1 and spread throughout the universe4 #bd4 ,as the variegated arbor1 produces its leaves and flowers of various hues from itself2 so the varieties of created beings1 spring from one ,brahm--the source of all4 #be4 ,as the gold ornaments are in relation to the metal gold of which they are made1 and wherein they subsist1 so ,rma6 are all things and persons in relation to ,brahm1 out of whom they have sprung and in whom they abide4 #bf4 ,as the drops of water1 are related to the pure water of the cascade1 so ,rma1 are all things related to the increate ,brahm1 whence they issue as drizzling drops4 #bg4 ,as the air in a pot and about a basin1 is the same with the surrounding air of heaven2 so are all individual objects the same1 with the undivided spirit of the all-pervading ,brahm4 #bh4 ,as the drops of rain-water1 and those of water spouts1 whirlpools and waves1 are identic with their parent waters2 so are all these phenomenal sights1 the same with the great ,brahm1 whence they spring1 and wherein they exist and subside4 #bi4 ,as the mirage presents the appearance of a billowy sea1 by the fluctuation of sunbeams on sand2 so do all visible objects show themselves to the sight of the spectator1 beside which they have no figure or form of themselves4 #cj4 ,like the cooling beams of the moon1 and the burning light of the sun1 do all things shine with their different lustres derived from ,brahm4 #ca4 ,it is ,he1 from whom all things have risen1 unto him they return in their time2 some after their transmigrations in a thousand births1 and others after longer periods of their revolutions in various bodies4 #cb4 ,all these various forms of beings in the multiform world are moving in their respective spheres by the will of the ,lord4 ,they come and go1 rise and fall1 and shine in their transitory forms1 like the sparks of fire1 fluttering and sparkling for a moment1 and then falling and becoming extinct for ever4 ,,chapter ,,lxxxxv4 ,,identity ,,of ,,the ,,actor ,,and ,,his ,,action4 ,argument4 ,it is for persuasion of men addicted to ,acts that the ,actor is identified with his ,acts4 ,vasishtha said3--,there is no difference of acts1 from the agent1 as they have sprung together from the same source of their creator3 they are the simultaneous growth of nature like flowers and their odour4 7,the ,git says3--,the actor1 act and its effect1 are naturally united together74 #b4 ,when human souls are freed from their desires1 they are united with the supreme soul of ,brahma1 as the blueness of the sky which appears distinct to the eyes of the ignorant1 is found to be joined with the clear firmament4 7,the human soul is a shadow of the supreme1 as blueness is a shade of vacuity74 #c4 ,know1 ,o ,rma6 that it is for the understanding of the ignorant1 that the living souls are said to have sprung from ,brahma3 when they are in reality but shadows of the same4 #d4 ,wherefore it is not right on the part of the enlightened to say that such and such things are produced from ,brahma1 when there is nothing that exists apart or separate from him3 7on account of the unity of all existences and identity of the actor and the act74 #e4 ,it is a mere fiction of speech to speak of the world as creation or production1 because it is difficult to explain the subject and object of the lecture1 without the use of such fictitious language 7as the actor and act1 the creator and the created c474 #f4 ,hence the language of dualists and pluralists is adopted in monotheistic doctrines1 as the expressions1 this one is ,brahma1 or divine soul1 and these others are the living souls1 as they are in use in the popular language4 #g4 ,it has been seen 7explained71 that the concrete world has sprung from the discrete ,brahma2 because the production of something is the same with its material cause1 though it seems different from it to common understandings4 #h4 ,multitudes of living beings rising like the rocks of ,meru and ,mandara mountains1 are joined with the main range from which they jut out4 7,all are but parts of one undivided whole4 ,pope47 #i4 ,thousands and thousands of living beings1 are incessantly produced from their common source1 like the innumerable sprigs of forest trees1 filling the woodland sky with their variegated foliage4 7,so are all creatures but off shoots of the parent tree of the ,supreme ,soul74 #aj4 ,an infinity of living beings will continue to spring from the same1 like blades of grass sprouting from the earth below2 and they will likewise be reduced to the same1 like the season plants of spring1 dying away in the hot weather of ,summer4 #aa4 ,there is no counting of the living creatures that exist at any time1 and what numbers of them1 are being born and dying away at any moment 7and like waves of water are rising and falling at each instant74 #ab4 ,men with their duties proceed from the same divine source1 like flowers growing with their fragrance from the same stem2 and all these subside in the same receptacle whence they had their rise4 #ac4 ,we see the different tribes of demons and brutes1 and of men and gods in this world1 coming into existence from non-existence1 and this is repeated without end4 #ad4 ,we see no other cause of their continuous revolution in this manner1 except the forgetfulness of their reminiscence1 which makes them oblivious of their original state1 and conform with every mode of their metempsychosis into new forms4 7,otherwise the retention of the knowledge of its original state and former impressions1 would keep it alive in the same state of primeval purity1 and exempt it from all transmigrations74 #ae4 ,rma said3--,for want of such reminiscence1 ,i think that1 obedience to the dictates of the infallible ,sstras1 which have been promulgated by the sages1 and based on the authority of the ,vedas1 is the surest way for the salvation of mankind4 #af4 ,and ,i reckon those men as holy and perfect1 who are possest of the virtues of the great1 and have magnanimity and equanimity of their souls1 and have received the light of the unknowable ,brahma in them4 7,such men are exempt from the pain of transmigration74 #ag4 ,i reckon two things as the two eyes of the ignorant1 for their discernment of the path of salvation4 ,the one is their good conduct1 and the other their knowledge of the ,sstras1 which follows the former4 #ah4 ,because one who is righteous in his conduct only1 without joining his righteousness with his knowledge also1 is never taken into account2 and is slighted by all to be plunged into insignificance and misery4 7,the unlearned virtuous1 is as despicable as the learned vicious74 #ai4 ,again ,sir2--it is the joint assent of men and the ,veda1 that acts and their actors come one after the other2 and not as you said of their rising simultaneously from their divine origin4 7,that is to say2 that the morals established by the wise1 and the virtues inculcated by the holy scriptures1 are the guides of good acts and their observers1 which are not the spontaneous growth of our nature or intention74 #bj4 ,it is the act which makes the actor1 and the actor who does the work4 ,thus they follow one another on the analogy of the seed and the tree which produce one another4 ,this mutuality of both is seen in the practice of men and ordinances of the ,veda4 #ba4 ,acts are the causes of animal births1 as the seed gives birth to the sprouts of plants2 and again works proceed from living beings as the sprouts produce the seeds4 7,thus both are causes and effects of one another by turns1 and never grown together74 #bb4 ,the desire that prompts a person to his particular pursuit in his prison house of this world1 the same yields him the like fruits and no other4 7,men get what they have in their hearts and nothing besides74 #bc4 ,such being the case1 how was it sir1 that you said of the production of animals from the seed of ,brahma1 without the causality of their prior acts1 which you say to be simultaneous with the birth of animal beings4 #bd4 ,on one hand you have set at naught the law of antecedence and sequence of birth and action to one another1 by your position of their simultaneity4 #be4 ,and again to say1 that ,brahma is not the origin of actions1 and that ,brahm and other living beings are subjected to their several actions1 are self contradictory propositions and opposed to common sense4 7,for the acts do not originate from ,brahm1 they cannot be binding on others2 and if the actions do not proceed from that source1 whence do they come to take place74 ,this question upsets the doctrine of ,free ,will4 #bf4 ,and also to say that living beings are born together with their actions 7by predestination71 and are bound to them to no purpose1 would be to apply to them the analogy of fishes which are caught by the baits they cannot devour1 but cause their death4 7,so men must be bound in vain to the baits of their actions1 if they are to go without reaping their fruition74 #bg4 ,therefore please to tell me sir1 about the nature of acts1 for you are best acquainted with the secrets of things1 and can well remove my doubts on the subject4 #bh4 ,vasishtha replied3--,you have well asked1 my good ,rma6 about this intricate subject1 which ,i will now explain to you in a manner that will enlighten your understanding4 #bi4 ,it is the activity of the mind which forms its thoughts and intentions1 which are the roots or seed of actions2 and it is its passivity1 which is the recipient of their results4 7,so says the ,sruti3--whatever is thought in the mind1 the same is expressed in words and done in action74 #cj4 ,therefore no sooner did the principle of the mind spring from the essence of ,brahm1 than it was accompanied by its thoughts and actions in the bodies1 which the living beings assumed1 according to their prior deserts and in-born desires4 #ca4 ,as there is no difference between the self-same flower and its fragrance2 in the same manner there is no distinction of the mind1 from its actions which are one and the same thing4 #cb4 ,it is the exertion of bodily activity1 which we call an action here2 but it is well known to the wise to be preceded by a mental action1 which is called its thought in the mind3 7chitta of the chit or the thought of the thinking principle74 #cc4 ,it is possible to deny the existence of material objects1 of the air and water1 the hill and others2 but it is impossible to deny the operations of our mental faculties1 of which we have subjective evidence in ourselves4 #cd4 ,no deliberate action of the present or past life goes for nothing2 all human actions and efforts are attended with their just results1 to which they are properly directed4 7,svadhnam anushthitn74 #ce4 ,as the ink ceases to be ink1 without its inky blackness1 so the mind ceases to exist1 without the action of its mental operations4 #cf4 ,cessation of mental operation1 is attended with desinence of thought1 and quiescence of the mind1 is accompanied with discontinuance of actions4 ,the liberated are free from both of these2 but the unemancipate from neither4 7i4e4 ,the liberated are devoid of the thoughts and actions1 which are concomitants with one another74 #cg4 ,the mind is ever united with its activity as the fire with its heat1 and the want of either of these1 is attended to worldlings with the extinction of both4 #ch4 ,the mind being ever restless in itself1 becomes identified with the actions proceeding from its activity4 ,the actions also whether good or bad1 become identified with the mind1 which feels their just rewards and punishments4 ,hence you see ,rma6 ,the inseparable connection of the mind and acts1 in reciprocating their actions and reactions upon each other4 ,,chapter ,,lxxxxvi4 ,,inquiry ,,into ,,the ,,nature ,,of ,,mind4 ,as the ,ego1 the subjective and really existent entity4 ,argument4 ,the ,faculties of the ,mind1 and their ,various ,functions and appellations4 ,vasishtha said3--,the mind is mere thought1 and thought is the mind in motion 7literally1 having the property of fluctuation74 ,its actions are directed by the nature of the thoughts 7lit4 according to the nature of the objects of thought72 and the result of the acts is felt by every body in his mind4 #b4 ,rma said3--,sir1 ,i pray you will explain in length1 regarding the immaterial mind as opposed to the material body1 and its inseparable property of will or volition 7contrary to the inertness of dull matter74 #c4 ,vasishtha replied3--,the nature of the mind is known to be composed of the property of ,volition1 which is an attribute of the infinite and almighty power of the ,supreme soul4 7i4e4 ,the mind is the volitive principle of the soul74 #d4 ,the mind is known to be of the form of that self-moving principle1 which determines the dubitation of men between the affirmative and negative sides 7as whether it is so or not dwikotika74 i4e4 ,the principle of rationality or the ,reasoning faculty1 consisting of the two great alternatives2 viz4 #a4 ,the principle of contradiction3 or of two contradictory propositions of which one is true1 and the other untrue1 i4e4 ,is1 or1 is not4 #b4 ,raison determinantic or determining by a priori reasoning1 as1 why so and not otherwise4 #e4 ,the mind is known to be of the form of ,ego1 which is ignorant of the self manifesting soul of ,god2 and believes itself as the subject of its thoughts and actions4 #f4 ,the mind is of the nature of imagination 7,kalpan71 which is ever busy in its operations3 hence the inactivity of the mind is as impossible in this world1 as the insapience of the sapient man4 7,imagination is an active faculty1 representing the phenomena of the internal and external worlds1 ,sir ,w4 ,hamilton4 ,it is an operation of the mind consisting of manifold functions1 such as2--#a4 of receiving by the faculty of conception4 #b4 of retaining by the faculty of memory4 #c4 of recalling by the power of reproductive fancy2 #d4 of combining by productive fancy4 ,in modern philosophy1 it is the power of apprehending ideas1 and combining them into new forms74 #g4 ,as there is no difference in the essence of fire and heat2 so there is no difference whatever between mind and its activity1 and so betwixt the mind and soul 7i4e4 the living soul74 #h4 ,the mind is known by many names in the same person and body1 according to its various faculties and functions1 its various thoughts and desires1 and their manifold operations and consequences4 7,the mind1 soul and intellect taken together as the same thing1 comprise all the powers of intellect and intelligence74 #i4 ,the ,divine ,mind is said to be distributed into all souls by mistake and without any reason2 since the ,all--to pan is without any substance or substratum1 and indivisible in its nature4 ,it is a mere fabrication of our desires and fancies to diversify it in different persons4 7,the ,divine mind being the ,anima mundi1 contains all within itself1 and having no container of it74 #aj4 ,whoever has set his desire in any thing as if it were a reality1 finds the same to be attended with the like fruit as he had expected of it4 7,it means either that ,association of ideas in the mind1 introducing as by a chord2 a train of kindred consecutive ideas1 which are realised by their constant repetition1 or that the primary desires of our nature1 which are not factitious1 but rising from our constitutions1 are soon satisfied74 #aa4 ,it is the movement of the mind1 which is said and perceived by us to be the source of our actions2 and the actions of the mind are as various as the branches1 leaves and fruits of trees4 7,so it is said1 the tree of desire has the mind for its seed1 which gives force to the action of bodily organs1 resembling its branches2 and the activities of the body1 are the causes which fructify the tree of desire74 #ab4 ,whatever is determined by the mind1 is readily brought into performance by the external organs of action 7,karmendriya72 thus because the mind is the cause of action1 it is identified with the effect4 7,by the law of the similarity of the cause and effect1 in the growth of one seed from another4 ,or that the efficient cause a quo1 is the same with the final-propte quod by inversion of the causa cognoscendi--in the effect being taken for the cause74 #ac4 ,the mind1 understanding1 egoism1 intellect1 action and imagination1 together with memory1 or retentiveness1 desire1 ignorance1 exertion and memory1 are all synonyms of the mind4 7,the powers of the mind1 constitute the mind itself74 #ad4 ,so also sensation1 nature1 delusion and actions1 are words applied to the mind for bewilderment of the understanding4 7,many words for the same thing1 are misleading from its true meaning74 #ae4 ,the simultaneous collision of many sensations 7like the ,kktli sanyoga71 diverts the mind from its clear sight of the object of its thought1 and causes it to turn about in many ways4 #af4 ,rma asked3--,how is it ,sir1 that so many words with their different significations1 were invented to express the transcendent cause of our consciousness 7the mind71 and heap them on the same thing for our confusion only8 #ag4 ,vasishtha replied3--,as man began to lose sight of his consciousness1 and laboured under suppositions about his-self1 it was then that he found the mind to be the waking principle within him4 7i4e4 ,it is after one has lost the knowledge of his conscious soul1 that he thinks himself to be composed of the mind4 ,or it was after man's degradation from his spiritual nature1 that he came to consider himself as an intellectual being with no higher power than his mental faculties the manas2 7whence he derives his name as man1 mnava or manusha774 #ah4 ,when man after considering himself and other things comes to understand them in their true light2 he is then said to have his understanding--buddhi4 7,we understand with or by means of reason1 as we say--a proposition is right by its reasons hetuvda2 but not reason on any thing without understanding it2 as we cannot judge of a thing without knowing what it is74 #ai4 ,when man by false conception of himself1 assumes a personality to him by his pride1 he is called an egoist1 with the principle of ego or egoism in him1 causing his bondage on earth4 ,absolute egoism is the doubting of every thing beside self-existence4 ,persona est rationalis naturae individua substantia4 ,boethius4 #bj4 ,it is called thought which passes from one object to another in quick succession1 and like the whims of boys1 shifts from one thing to another without forming a right judgement of any4 7,thoughts are fickle and fleeting1 and flying from one subject to another1 without dwelling long upon any74 #ba4 ,the mind is identified with acts1 done by the exercise of a power immanent in itself as the agent2 and the result of the actions1 whether physical or moral1 good or bad1 recurs to the mind in their effects4 7,the mind is the agent and recipient of the effects of all its various internal and external actions1 such as right or wrong1 virtuous or vicious1 praiseworthy or blamable1 perfect or imperfect and the like74 #bb4 ,the mind is termed fancy for its holding fast on fleeting phantasies by letting loose its solid and certain truths4 ,it is also the imagination1 for giving various images or to the objects of its desire--ihita ,kalpan4 ,it is called ,kkatlya ,sanyoga or accidental assemblage of fancied objects4 ,it is defined as the agglutinative and associative power to collect materials for imagination which builds up on them4 7,imaginari est quan rei corporae figuram contemplari4 ,descartes74 #bc4 ,the ,memory or retention is that power of the mind1 which retains an image whether known or unknown before1 as if it were a certainty known already2 and when it is attended with the effort of recalling it to the mind1 it is termed as remembrance or recollection4 7,memory is the storehouse of ideas preconceived or thought to be known before in the mind4 ,retention is the keeping of the ideas got from sensation and reflection4 ,remembrance is the spontaneous act of the mind2 and recollection and reminiscence1 are intentional acts of the will4 ,all these powers and acts of the mind1 are singly and collectively called the mind itself2 as when ,i say1 ,i have got it in mind1 ,i may mean1 ,i have it in memory1 remembrance c4 c47 #bd4 ,the appetence which resides in the region of the mind1 for possession of the objects of past enjoyment2 as also the efforts of the mind for attainment of other things1 are called its desires4 7,appetites or desires are--common to all1 and are sensitive and rational1 irascible c4 ,vide ,reed and ,stewart4 ,the mind is the same as desire2 as when ,i say1 ,i have a mind to do a thing1 ,i mean1 ,i have a desire to do it74 #be4 ,when the mind's clear sight of the light of the soul or self1 is obscured by the shadow of other gross things1 which appear to be real instead of the true spiritual1 it is called ignorance2 and is another name of the deluded understanding4 7,it is called avidy or absence of ,vidy or knowledge of spiritual truth4 ,it becomes ,mahvidy or incorrigible or invincible ignorance1 when the manners and the mind are both vitiated by falsehood and error74 #bf4 ,the next is doubt1 which entraps the dubious mind in the snare of scepticism1 and tends to be the destruction of the soul1 by causing it to disbelieve and forget the supreme spirit4 7,to the sceptic doubts for knowledge rise2 but they give way before the advance of spiritual light74 #bg4 ,the mind is called sensation1 because all its actions of hearing and feeling1 of seeing and smelling1 thinking and enjoying1 serve to delight the senses1 which convey the impressions back to the mind4 7,the doctrine that all knowledge is derived originally from senses1 holds the single fact of sensation as sufficient for all mental phenomena4 ,it is the philosophy of ,condillac1 called ,dirt philosophy by ,fichte74 #bh4 ,the mind that views all the phenomena of nature in the ,supreme ,spirit1 and takes outward nature as a copy of the eternal mind of ,god1 is designated by the name of nature itself4 7,because ,god is the ,natura naturans or the ,author of ,nature2 and the works of nature--matter and mind1 are the ,natura naturata4 ,hence the mind knowing its own nature and that of its cause1 is said to be an union of both natures1 and is the personality of ,brahm the ,demiurge1 who is combined of nature and mind74 #bi4 ,the mind is called my or magic1 because it converts the real into unreal1 and the unreal into real4 ,thus showing the realities as unrealities1 and the vice-versa by turns4 ,it is termed error or mistake of our judgement1 giving ascent to what is untrue and the contrary4 ,the causes of error are said to be ignorance 7avidy7 and passions 7tamas74 #cj4 ,the sensible actions are seeing and hearing1 feeling1 tasting and smelling1 of the outward organs of sense2 but the mind is the cause both of these actions and their acts4 7,the mind moves the organs to their actions1 as also feels and perceives their acts in itself74 #ca4 ,the intellect 7chit7 being bewildered in its view of the intellectual world 7chetyas71 manifests itself in the form of the mind1 and becomes the subject of the various functions which are attributed to it4 7,the intellect having lost its universality1 and the faculty of intellection or discernment of universal propositions1 falls into the faults of sensitivity and volition1 by employing itself to particular objects of sense and sensible desires74 #cb4 ,being changed into the category of the mind1 the intellect loses its original state of purity1 and becomes subject to a hundred desires of its own making 7by its volitive faculty74 #cc4 ,its abstract knowledge of general truths being shadowed by its percipience of concrete and particular gross bodies1 it comes to the knowledge of numbers and parts1 and is overwhelmed by the multiplicity of its thoughts and the objects of its desires4 7i4e4 ,having lost the knowledge of the universal whole and discrete numbers1 the mind comes to know the concrete particulars only74 #cd4 ,it is variously styled as the living principle and the mind by most people on earth2 but it is known as intellection and understanding 7chitta and buddhi7 by the wise4 #ce4 ,the intellect being depraved by its falling off from the sole supreme soul1 is variously named by the learned according to its successive phases and functions1 owing to its being vitiated by its various desires1 and the variety of their objects4 #cf4 ,rma said3--,o ,sir6 that art acquainted with all truths1 please tell me1 whether the mind is a material or immaterial thing1 which ,i have not been able to ascertain as yet4 7,it is said to be matter by materialists and as spirit by spiritualists74 #cg4 ,vasishtha replied3--,the mind1 ,o ,rma6 is neither a gross substance nor an intelligent principle altogether3 it is originally as intelligent as the intellect2 but being sullied by the evils of the world and the passions and desires of the body1 it takes the name of the mind4 7,from its minding of many things74 #ch4 ,the intellect 7chit7 which is the cause of the world1 is called the chitta or heart1 when it is situated in the bosom of sentient bodies1 with all its affections and feelings 7vilm74 ,it then has a nature between goodness and badness 7by reason of its moral feelings and bad passions74 #ci4 ,when the heart remains without a certain and uniform fixity to its purpose1 and steadiness in its own nature1 it feels all the inner changes with the vicissitudes of the outer world1 and is as a reflector of the same4 7,the text says1 the fluctuations of the heart1 cause the vicissitudes of the world4 ,but how can the heart be subjective1 and the world the objective8 ,is the heart author of its feelings without receiving them from without8 ,yes74 #dj4 ,the intellect hanging between its intelligence and gross objects1 takes the name of the mind1 when it is vitiated by its contact with outward objects4 #da4 ,when the action of the ,intellect or the faculty of intellection1 is vitiated by sensitivity1 and becomes dull by reason of its inward dross2 it is then styled the mind1 which is neither a gross material thing1 nor an intelligent spiritual principle4 #db4 ,the intellectual principle is variously designated by many such names1 as the mind1 the understanding1 the ego1 and the living soul or principle of animation4 #dc4 ,the mind bears its different appellations according to the variety of its functions2 just as an actor in the theatre1 appears under different names and garbs of the dramatic personages on the stage4 7,the world is a stage1 where one man acts many parts4 ,shakespeare74 #dd4 ,as a man passes under many titles1 according to his various occupations and professions2 so the mind takes different appellations according to the various operations of its nature4 7,thus one man is a scholar1 a householder1 an officer1 a subject and many others at once74 #de4 ,besides the names that ,i have mentioned regarding the mind1 the disputants in mental philosophy1 have invented many others agreeably to their diverse theories4 #df4 ,they have attributed to the mind many designations1 according to the views in which they designed to exhibit its nature2 such as some calling it the intellect1 another the understanding1 the sensation and so forth4 #dg4 ,one takes it as dull matter1 and another as the living principle2 some one calls it the ego1 while others apply the term understanding to it4 7,as ,manas or ,manu is the father of and of the same nature with all mankind2 so is the mind manas or mens1 similar in its nature and names with every one and all its operations74 #dh4 ,i have told you1 ,rma that egoism1 mind and the light of understanding1 together with the volition of creation1 are but different properties of the one and same internal principle4 7,ego--the subjective1 mind--the motive1 understanding--the thinking1 and the volitive powers1 all relate to the same soul4 ,all these are different faculties having the one and same common root--the one universal soul74 #di4 ,the ,nyy philosophy has taken the mind c41 in different lights according to its own view of them2 and so the ,snkhya system explains the perception and senses in a way peculiar to itself4 7,namely3 the ,nyy says1 the ,ego to be a dravya or substance2 the living soul as ,god2 the mind a sensitive particle and internal organ2 and understanding as a transitory property of the mind4 ,the ,snkhya has the understanding as a product of matter1 and egoism a resultant of the same1 and the mind as the eleventh organ of sense74 #ej4 ,in this manner are all these terms taken in very different acceptations1 by the different systems of ,mmms1 ,vaiseshika1 ,arhata and ,buddhist philosophy4 ,the ,panchartra and some other systems1 have given them particular senses disagreeing with one another4 7,see ,rkhldsa ,nyayaratna's tract on the identity of the mind and the soul tm2 and ,hirlal's reply to and refutation of the same74 #ea4 ,all these various doctrines1 arising at different times and in distant countries1 lead at last to the same supreme ,being1 like the very many different ways1 leading their passengers to the same imperial city4 7,all systems of philosophy1 like every scheme of religion and its different sects and schisms1 lead their followers to the same truth of one ,superintending power or ,deity74 #eb4 ,it is ignorance of this supreme truth or misunderstanding of the discordant doctrines1 that causes the votaries of different systems and sects1 to carry on an endless dispute among themselves with bitter acrimony4 7,all party contentions1 are but effects of ignorance of the various terminology bearing the same sense74 #ec4 ,the disputants maintain their particular positions by their respective dogmatism2 just as passengers persist in their accustomed paths as the best suited to them4 7,bias has a stronger basis in the mind and has a faster hold of the human heart1 than the best reason and the surest truth74 #ed4 ,they have spoken falsely1 whose words point out every thing as the fruit of our acts1 and direct mankind only to the performance of their actions4 ,it is according to the various prospects that men have in view1 that they have given their reasons in their own ways4 7,ask of the learned1 the learned are blind1 this bids you shun1 and that to love mankind4 ,pope74 #ee4 ,the mind receives its various names from its different functions as a man is called a ,snataka or early bather1 and a dt--donor1 from his acts of sacred ablutions and religious gifts4 #ef4 ,as the actor gets his many titles1 according to the several parts which he performs2 so the mind takes the name of a ,jva or living being1 from its animation of the body and its desires4 7,the mind is repeatedly said to be the animating and volitive principle74 #eg4 ,the mind is said to be the heart also1 which is perceived by every body to reside within himself4 ,a man without the heart1 has no feeling nor sensation4 #eh4 ,it is the heart which feels the inward pleasure or pain1 derived from the sight or touch1 hearing or smelling1 and eating and drinking of pleasurable and painful things4 #ei4 ,as the light shows the colours of things to the sight1 so the mind is the organ1 that reflects and shows the sensations of all sensible objects in the cranium and sensory4 #fj4 ,know him as the dullest of beings1 who thinks the mind to be a dull material substance2 and whose gross understanding cannot understand the nature of the ,intellect4 #fa4 ,the mind is neither intelligence 7chetana7 nor inert matter 7jada72 it is the ego that has sprung amidst the various joys and griefs in this world4 7,the pure intelligence knows no pleasure nor pain2 but the mind which is the same with the conscious ego1 is subjected to both in this world74 #fb4 ,the mind which is one with the divine ,intellect 7i4e4 sedately fixed in the one ,brahm71 perceives the world to be absorbed into itself2 but being polluted with matter 7like fresh water with soil71 it falls into the error of taking the world for real4 7,the clear mind like clear water is unsullied with the soil of the material world2 but the vitiated mind1 like foul water1 is full of the filth of worldliness74 #fc4 ,know ,rma1 that neither the pure immaterial intellect1 nor gross matter as the inert stone1 can be the cause of the material world4 7,the spirit cannot produce matter1 nor can dull matter be productive of itself74 #fd4 ,know then1 ,o ,rghava1 that neither intelligence nor inertia1 is the cause of the world2 it is the mind that is the cause of visible objects1 as it is the light which unfolds them to the view4 7,intelligence is the knowledge of the self-evident1 and not their cause74 #fe4 ,for where there is no mind1 there is no perception of the outer world1 nor does dull matter know of the existence of anything2 but everything is extinct with the extinction of the mind4 7,a dead body like a dull block1 is insensible of every thing74 #ff4 ,the mind has a multiplicity of synonyms1 varied by its multifarious avocations2 as the one continuous duration undergoes a hundred homonyms1 by the variations of its times and seasons4 #fg4 ,if egoism is not granted to be a mental action1 and the sensations be reckoned as actions of the body2 yet its name of the living principle1 answers for all the acts of the body and mind4 7,egoism or knowledge of the self1 is attributed to the soul by some schools of philosophy1 and sensations are said to be corporeal and nervous actions2 yet the moving and animating power of the mind1 must account for all bodily and mental actions47 #fh4 ,whatever varieties are mentioned of the mind1 by the reasonings of different systems of philosophy1 and sometimes by the advocates of an opinion1 and at others by their adversaries3-- #fi4 ,they are neither intelligible nor distinguishable from one another1 except that they are all powers of the self-same mind2 which like the profluent sea1 pours its waters into innumerable outlets4 #gj4 ,as soon as men began to attribute materialistic powers and force to the nature of the pure 7immaterial7 consciousness1 they fell into the error of these varieties of their own making4 #ga4 ,as the spider lets out its thread from itself1 it is in the same manner that the inert has sprung from the intellect1 and matter has come into existence from the ever active spirit of ,brahm4 7,the ,sruti says3--,every thing comes out of the spirit as the thread from the spider1 the hairs and nails from the animal body1 and as rocks and vegetables springing from the earth74 #gb4 ,it is ignorance 7of the said ,sruti71 that has introduced the various opinions concerning the essence of the mind2 and hence arose the various synonymous expressions1 significant of the ,intellect among the opponents4 #gc4 ,the same pure ,intellect1 is brought to bear the different designations of the mind1 as understanding1 living principle and egoism2 and the same is expressed in the world by the terms intelligence1 heart1 animation and many other synonyms1 which being taken as expressive of the same thing1 must put an end to all dispute4 7,so all metaphysical disputes owe their origin to the difference of terminology4 ,such as1 ,kant regarded the mind under its true faculties of cognition1 desire and moral feeling1 called as ,erkenntnivermgen or ,denkvermgen1 ,begehrungsvermgen1 and ,gefhlsvermgen4 ,instead of multiplying the synonyms of ,mind here1 ,i refer the reader to ,roget's ,thesaurus for them74 ,,chapter ,,lxxxxvii4 ,,the ,,magnitude ,,of ,,the ,,sphere ,,of ,,the ,,intellect4 ,argument4 ,the ,intellectual1 ,mental and ,material ,spheres1 and their representations in the ,mind4 ,rma said3--,i come to understand1 ,o venerable sage6 from all you have propounded1 that this grandeur of the universe being the work of the ,divine ,mind1 is all derived from the same4 7,here the creation of the world by the ,divine mind1 is viewed in the pantheistic light of ,emanation74 #b4 ,vasishtha answered3--,the ,mind as already said1 having assumed a substantial form1 manifested itself in the form of water in the mirage1 raised by the shining blaze of its own light4 7,this passage embodies both theories1 that light was the first work of ,god1 and the ,spirit of ,god moved on the surface of the waters4 ,o ruh ,eloim marhapeth-fi pene al maim4 ,genesis4 ,apa eva ,sasarjdan4 ,manu74 #c4 ,the mind became amalgamated 7identic71 with the contents of the world1 in the ,spirit of ,brahm1 now showing itself in the form of man1 and now appearing as a ,god4 7i4e4 the mind reflected on these images which were evolution of itself in itself2 because the thought or product of the mind1 was of the same substance with itself74 7,this accords with the pantheistic doctrine1 that ,god and ,nature are one substance1 and the one is a modification of the other74 #d4 ,somewhere he showed himself as a demon and at another place like a yaksha 7yakka72 here he was as a ,gandharv1 and there in the form of a ,kinnar4 7,all these were the ideal manifestations of the ,divine ,mind74 #e4 ,the vast expanse of the ,mind1 was found to comprise in it the various tracts of land2 and the pictures of many cities and habitable places4 7,because the mind is the reservoir of all their images74 #f4 ,such being the capacity of the mind1 there is no reckoning of the millions of bodies1 which are contained in it1 like the woods and plants in a forest4 ,all those are not worth our consideration in our inquiry about the mind4 7,they are as useless to the psychologist as botany is to the geologist74 #g4 ,it was this mind which spread out the world with all its contents1 beside which there exists naught but the ,supreme ,spirit4 7,the mind is the container of the archetypes of the ectypal world1 or the recording power of knowledge2 but the ,supreme ,soul is the disembodied self-consciousness1 having the principle of volition or ,will2 while the ,spirit is the animating faculty of the soul74 #h4 ,the soul is beyond every category1 it is omnipresent and the substratum of all existence1 and it is by the power of this soul1 that the mind doth move and manifest itself4 7,the mind is the soul incorporated with bodies2 but the soul is quite apart from these74 #i4 ,the ,mind is known as the cause of the body1 which is work of the mind2 it is born and becomes extinct with the body1 which the soul does not1 nor has it any such quality which belongs to the mind4 #aj4 ,the mind is found by right reasoning to be a perishable object1 and no sooner doth it perish1 than the living soul succeeds to obtain its final liberation4 ,for the desires of the mind are the bondage of its transmigration1 but the dissolution of the mind with its desires1 secures its liberation4 7,volition and velleity1 are the active and inactive acts of the mind for its eternal bondage74 #aa4 ,after decadence of the mental desires there is no more any exertion for acts4 ,this state is called the liberation of living souls1 from their release from trouble and care2 and the mind thus released1 never comes to be born and die again4 7,free from desire1 is freedom from deadly sin74 #ab4 ,rma said3--,sir6 ,you have said before1 that human nature is principally of three kinds viz3--the good1 the gentle and the base 7,satva1 rajas and tamas72 and it is owing to the good or bad nature of their minds1 that men differ from one another4 #ac4 ,now please tell me1 how could the wondrous mind originate from the pure intellect with its good or bad propensities1 which are wanting in the ,divine ,intellect4 #ad4 ,vasishtha replied3--,know ,rma1 that there are three spheres of the infinite vacuity1 at immense distances from one another3 and these are the intellectual1 mental1 and the physical spheres4 #ae4 ,these spheres are common to all mankind1 and are spread out everywhere2 and they have all sprung and come to being from the essence of the ,chit or ,divine ,intellect4 7,the first is the space of ,divine ,infinity1 the second is the spatium dunamia or potential space and may be filled by bodies2 and the third is the place energeia or actually occupied by bodies74 #af4 ,that space which is both in the inside and outside of everything1 and denotes its occupation or otherwise by some substance or its absence1 and pervades through all nature1 is called the inane sphere of the ,intellect4 #ag4 ,that is called the sphere of the ,intellect1 which embraces all space and time which has spread out the other spheres1 and which is the highest and best of all4 #ah4 ,the physical sphere contains all created beings1 and extends to the circuit of the ten sides1 all about and above and below us4 ,it is a continued space filled with air1 which supports the clouds and waters above the firmament4 #ai4 ,then the vacuity of the mental sphere1 which has also sprung from the intellectual sphere1 has likewise the intellect for its cause like the others1 as the day is the source of all works and animal activities4 7,here the word works has the double sense of the works of creation1 which were made in the week days1 and the daily works of men and their religious duties1 all which are done in the day time4 ,the night being the time to sleep74 #bj4 ,the vitiated ,intellect which views itself as a dull thing1 amidst the gross material objects of the physical sphere1 the same is termed the mind1 which thinks of both spheres1 whence it is born and where it is placed4 #ba4 ,it is for the understanding of the unenlightened1 that ,i have made use of the metaphor of the spheres2 because figures are used for the instruction of the unenlightened and not to lighten the enlightened4 7,these serve for ocular demonstrations in mathematical and not in metaphysical sciences74 #bb4 ,in the intellectual sphere1 you will see one ,supreme ,brahma1 filling its whole space1 and being without parts or attributes1 and intelligible only to the enlightened4 #bc4 ,the ignorant require to be instructed in appropriate words and precise language1 showing the demarkation between monotheism and ditheism1 which is unnecessary for the instruction of the enlightened4 #bd4 ,i have contrived to explain to you the nature of divine knowledge1 by the parable of the three spheres1 which will enlighten you as long as you are in dark on the subject4 #be4 ,the intellectual sphere being obscured by ignorance1 we are led to look into the mental and physical spheres2 not knowing that they are as delusive as the sunbeams in a mirage1 and as destructive as the flames of a conflagration4 #bf4 ,the pure intellect being changed to the state of the changeful mind1 takes a debased figure2 and then being confounded in itself1 weaves the magic web of the world to entangle itself in the same4 #ajbg4 ,the ignorant that are guided by the dictates of their perverted minds1 know nothing concerning the nature of the ,intellect1 which is identic with the ,supreme4 ,so the witless that unwittingly take the white shells for bright silver1 are seen to labour under their delusion1 until they are freed from it1 by the clear light of their understanding4 ,,chapter ,,lxxxxviii4 ,,history ,,of ,,the ,,human ,,heart4 ,argument4 ,the wide extent of the ,heart and its ultimate ,dissolution4 ,whatever may be the origin and nature of the human heart 7which some take for the mind71 it should be always inquired into in seeking out one's own liberation4 7,the heart called antahkarana--an inner organ1 is often supposed as the same with the mind2 its cravings after worldliness1 are to be suppressed under its longing for liberation from worldly cares74 #b4 ,the heart being fixed in the ,supreme1 becomes purified of its worldly desires and attachments2 and then ,o ,rma6 it perceives that soul in itself1 which transcends all imaginations of the mind4 7,kalpans are imaginary attributes of ,god in the mind2 who can only be seen in the heart74 #c4 ,it is the province of the heart1 to secure the sedateness of the world in itself2 and it lies in the power of the heart1 either to make its bondage or get its freedom1 from the desires and troubles of the world4 #d4 ,on this subject there hangs a curious tale relating the legend of the heart1 which was revealed to me of yore by ,brahm himself2 and which ,i will now relate to you ,rma1 if you will listen to it with attention4 #e4 ,there is a long1 open and dreary desert1 ,rmtav by name2 which was quite still and solitary and without an inhabitant1 in it2 and so vast in its extent1 as to make a pace of a league of it4 7,or rather to make a league of a pace of it74 #f4 ,there stood a man of a terrific and gigantic figure in it1 with a sorrowful visage and troubled mind1 and having a thousand arms and a thousand eyes4 #g4 ,he held many clubs and maces in all his manifold arms1 with which he was striking his own back and breast1 and then running away in this direction and that 7as if for fear of being caught by some one74 #h4 ,then having struck himself fast and hard with his own hands1 he fled afar a hundred leagues for fear of being laid hold by some body4 #i4 ,thus striking and crying and flying afar on all sides1 he became tired and spent1 and lank in his legs and arms4 #aj4 ,he fell flat with his languid limbs in a large blind pit1 amidst the deep gloom of a dark night1 and in the depth of a dire dark cave 7from which he could not rise74 #aa4 ,after the lapse of a long time1 he scrambled out of the pit with difficulty2 and again continued to run away1 and strike himself with his own hands as before4 #ab4 ,he ran again a great way1 till at last he fell upon a thorny thicket of ,karanja plants1 which caught him as fast in its brambles1 as a moth or grasshopper is caught in a flame4 #ac4 ,he with much difficulty extricated himself from the prickles of the ,karanja furze2 and began again to beat himself as before1 and run in his wonted course as usual4 #ad4 ,having then gone a great way off from that place1 he got to a grove of plantain arbour under the cooling moonbeams1 where he sat for a while with a smiling countenance4 #ae4 ,having then come out of the plantain grove1 he went on running and beating himself in his usual way4 #af4 ,going again a great way in his hurriedness1 he fell down again in a great and darksome ditch1 by being exhausted in all his limbs and his whole body4 #ag4 ,rising from the ditch1 he entered a plantain forest1 and coming out from that spot1 he fell into another ditch and then in another ,karanja thicket4 #ah4 ,thus he was falling into one ditch after rising from a thorny furze1 and repeatedly beating himself and crying in secret4 #ai4 ,i beheld him going on in this way for a long time1 and then ,i with all my force1 rushed forward and stopped him in his way4 #bj4 ,i asked him saying3--,who are you ,sir1 and why do you act in this manner8 ,what business have you in this place1 and why do you wail and trouble yourself for nothing8 #ba4 ,being thus asked by me1 ,o ,rma6 he answered me saying3--,i am no body1 ,o sage6 nor do ,i do any such thing as you are telling me about4 #bb4 ,i am here stricken by you1 and you are my greatest enemy2 ,i am here beheld and persecuted by you1 both to my great sorrow and delight4 #bc4 ,saying so1 he looked sorrowfully into his bruised body and limbs1 and then cried aloud and wept a flood of tears1 which fell like a shower of rain on the forest ground4 #bd4 ,after a short while he ceased from his weeping1 and then looking at his limbs1 he laughed and cried aloud in his mirth4 #be4 ,after his laughter and loud shouts were over1 hear1 ,o ,rma6 what the man next did before me4 ,he began to tear off and separate the members of his big body1 and cast them away on all sides4 #bf4 ,he first let fall his big head1 and then his arms1 and afterwards his breast and then his belly also4 #bg4 ,thus the man having severed the parts of his body one after another1 was now ready to remove himself elsewhere with his legs only1 by the decree of his destiny4 #bh4 ,after he had gone1 there appeared another man to my sight1 of the same form and figure with the former one1 and striking his body himself as the other4 #bi4 ,he kept running with his big legs and outstretched stout arms1 until he fell into the pit1 whence he rose again1 and betook to his flight as before4 #cj4 ,he fell into a pond again1 and then rose and ran with his body wringing with pain2 falling again in hidden caves1 and then resorting to the cooling shade of forest trees4 #ca4 ,now ailing and now regaling1 and now torturing himself with his own hands2 and in this way ,i saw him for sometime with horror and surprise in myself4 #cb4 ,i stopped him in his course1 and asked about what he was doing2 to which he returned his crying and laughter for his answers by turns4 #cc4 ,finding at last his body and limbs decaying in their strength1 he thought upon the power of destiny1 and the state of human lot1 and was prepared to depart4 #cd4 ,i came again to see another succeeding him in the same desert path1 who had been flying and torturing himself in the same way as the others gone before him4 #ce4 ,he fell in the same dark pit in his flight1 where ,i stood long to witness his sad and fearful plight4 #cf4 ,finding this wretched man not rising above the pit for a long time1 ,i advanced to raise him up1 when ,i saw another man following his footsteps4 #cg4 ,seeing him of the same form1 and hastening to his impending fall in the doleful pit1 ,i ran to stop his fate1 by the same query ,i made to the others before4 #ch4 ,but ,o lotus-eyed ,rma6 the man paid no heed to my question and only said1 you must be a fool to know nothing of me4 #ci4 ,you wicked ,brhman6 he said to me1 and went on in his course2 while ,i kept wandering in that dreadful desert in my own way4 #dj4 ,i saw many such men coming one after the other to their unavoidable ruin1 and though ,i addressed to all and every one of them1 yet they softly glided away by me1 like phantoms in a dream4 #da4 ,some of them gave no heed to my saying1 as a man pays no attention to a dead body2 and some among the pit-fallen had the good fortune of rising again4 #db4 ,some among these had no egress from the plantain grove for a long while1 and some were lost forever1 amidst the thorns and thistles of ,karanja thickets4 #dc4 ,there were some pious persons among them1 that had no place for their abode2 though that great desert was so very extensive as ,i have told you already 7and capable of affording habitations for all and many more of them74 #dd4 ,this vast desert is still in existence1 together with these sorts of men therein2 and that place is well known to you1 ,rma1 as the common range of mankind4 ,don't you remember it now1 with all the culture of your mind from your early youth8 #de4 ,o that dreadful desert is this world1 filled with thorns and dangers on all sides4 ,it is a dark desert amidst a thick spread darkness1 and no body that comes herein1 finds the peace and quiet of his heart1 except such as have acquired the divine knowledge1 which makes it a rose garden to them4 7,see the pit-falls in the bridge of ,addison's ,vision of ,mirza74 ,,chapter ,,lxxxxix4 ,,history ,,of ,,the ,,heart ,,continued4 ,argument4 ,explanation of the preceding ,allegory4 ,rma said3--,what is that great desert1 ,sir1 and when was it seen by me1 and how came it to be known to me8 ,what were those men there1 and what were they about8 #b4 ,vasishtha replied3--,attend ,o great-armed ,rma6 and ,i will tell you all3-- ,that great desert is not distant nor different from this wilderness of the world4 #c4 ,that which bears the name of the world1 is a deep and dark abyss in itself4 ,its hollowness is unfathomable and unfordable2 and its un-reality appearing as reality to the ignorant1 is to be known as the great desert spoken of before4 #d4 ,the true reality is obtainable by the light of reason only1 and by the knowledge of one object alone4 ,this one is full without its union with any other1 it is one and only by itself4 #e4 ,the big bodied men1 that you beheld wandering therein1 know them to be the minds of men1 and bound to the miseries of the world4 #f4 ,their observer was ,reason personified in myself1 and it was ,i only and no other person1 that could discern the folly of their minds by my guiding reason4 #g4 ,it is my business to awaken those drowsy minds to the light of reason1 as it is the work of the sun to open the lotus-buds to bloom1 by his enlivening rays4 #h4 ,my counsels have prevailed on some minds and hearts1 which have received them with attention2 and have turned them away from earthly broils1 to the way of true contentment and tranquility4 #i4 ,but there were others that paid no attention to my lectures through their great ignorance2 but fell down into the pit1 upon being chid by me with reproofs and rebukes4 #aj4 ,those deep and dark pits were no other than the pits of hell and the plantain groves of which ,i have told you1 were the gardens of ,paradise4 #aa4 ,know these to be the seats of those minds which long for heavenly joys1 and the dark pits to be the abode of hellish hearts1 which can never get their release from those darksome dungeons4 #ab4 ,those who having once entered the plantain grove1 do not come out any more from it2 know them to be the minds of the virtuous1 and fraught with all their virtues4 #ac4 ,those which having fallen into the ,karanja thickets1 were unable to extricate themselves from the thorns2 know them to be the minds of men1 that are entangled in the snares of the world4 #ad4 ,some minds which were enlightened with the knowledge of truth1 got released from the snares2 but the unenlightened are bound to repeated transmigrations in different births4 #ae4 ,the souls which are subjected to metempsychosis1 have their rise and fall in repetition1 from higher to lower births1 and the vice-versa likewise4 #af4 ,the thick thicket of ,karanja brambles1 represents the bonds of conjugal and family relations2 they are the source of various human desires1 which are springs of all other woe1 difficulty and dangers4 #ag4 ,the minds that have been confined in the ,karanja bushes are those1 that are repeatedly born in human bodies1 and are repeatedly entangled into domestic attachments from which all other animals are quite at large4 #ah4 ,o support of ,raghu's race6 the plantain grove which ,i told you was cooling with moonbeams2 know the same to be the refreshing arbour of heaven1 which gives delight to the soul4 #ai4 ,those persons are placed here1 who have their bodies fraught with virtuous deeds and edified by persevering devotion and austerities1 and whose souls are elevated above others4 #bj4 ,those ignorant1 thoughtless and unmindful men1 that slighted my advice1 were themselves slighted by their own minds1 which were deprived of the knowledge of their own souls and of their reason4 #ba4 ,those who told me1 8we are undone at your sight1 and you are our greatest enemy02 were demented fools1 and melting away with their lamentations 7for having disregarded my counsels74 #bb4 ,those who were loudly wailing1 and let fall a flood of tears in their weeping2 were men who bitterly deplored in their minds for being snatched from the snare of pleasures1 to which they had been so fondly attached4 #bc4 ,those having a little sense and reason1 but not arriving to the pure knowledge of ,god2 were bitterly complaining in their hearts1 for being obliged to forsake their fond enjoyments of life4 #bd4 ,those who came to their understanding1 now wept over the pains which they had inflicted on their bodies1 for the supportance of their families2 and were grieved in their minds to leave behind the objects of their care1 for whom they had taken such pains4 #be4 ,the minds that had some light of reason1 and had not yet arrived to divine knowledge1 were still sorrowing for having to leave behind their own bodies1 wherein they had their late abode4 #bf4 ,those who smiled in the cheerfulness of their hearts1 were men who had come to the light of reason2 and it was their reason which gave consolation to their hearts4 #bg4 ,the reasonable soul that is removed from its bondage of the world1 exults with joy in its mind1 to find itself liberated from the cares of life4 #bh4 ,those men who laughed to scorn their battered and shattered bodies1 were glad to think in their minds1 how they got rid of the confines of their bodies and limbs1 the accomplices of their actions4 #bi4 ,those who laughed with scorn to see the falling members of their bodies1 were glad to think in their minds1 that they were no better than instruments to their various labours in the world4 #cj4 ,those who had come to the light of reason1 and had found their rest in the supreme state of felicity1 looked down with scorn upon the former abodes of their meanness from a distance4 #ca4 ,the man who was stopped by me on his way and asked with concern 7about what he was going to do72 was made to understand how the power of wisdom could outbrave the desperate4 #cb4 ,the weakened limbs1 that gradually disappeared from sight1 meant the subjection of the members of the body1 under the control of the mind1 that is freed from its venality of riches4 #cc4 ,the man that is represented with a thousand arms and eyes1 is a symbol of the covetous mind1 which looks to and longs after everything1 and wants to grasp all things1 as with so many hands4 7,the ambition of ,alexander is described to count the spheres1 and grasp the earth and heaven in his arms74 #cd4 ,the man that was striking himself with his blows1 meant the torments which a man inflicts on his own mind1 by the strokes of his anxieties and cares4 #ce4 ,the man who had been running away with striking hard blows upon his body1 signified how the mind runs all about1 being lashed at every moment by the strokes of his insatiate desires4 #cf4 ,the man that afflicts himself by his own desires1 and then flies to this way and that1 signifies his fool-heartedness to hunt after everything1 and be a runaway from himself4 #cg4 ,thus every man being harassed by his ceaseless desires1 pants in his mind to fly to his ,maker1 and set his heart to yoga meditation4 #ch4 ,all these ceaseless woes are the making of one's own mind1 which being worried at last by its incessant anxieties1 strives to retire from them1 to find its final repose in yoga4 #ci4 ,the mind is entrapped in the net of its own wishes1 as the silk worm is entwined in the cocoon by the thread of its own making4 #dj4 ,the more is the mind of man afflicted by troubles1 the more busily is it employed in its foibles2 just as a boy indulges himself in his playfulness1 unmindful of the evils waiting upon it4 #da4 ,the mind of man is in the same plight as that of the foolish ape1 which in striving to pull out the peg of a half split timber1 lost its life by the smashing of its testes in the crevice4 7,see the story of the ape and its pulling the peg in the ,hitopadesa and its ,persian version of the ,anvarsoheli74 #db4 ,no flight can release the mind1 unless it is practised to resignation1 restrained from its other pursuits1 and constrained to the continued practice of pious meditation1 which can only relieve its sorrows4 #dc4 ,it is the misjudgment of the mind1 that is the cause of accumulated woes1 which increase in height as the peak of a mount2 so it is the government of the mind which melts our woes1 like the hoarfrost under sunbeams4 #dd4 ,accustom your mind to the righteous ways pointed out by the sstras in all your life time4 ,restrain your appetites1 and govern your passions1 and observe the taciturnity of holy saints and sages4 ,you will at last arrive to the holy state of holies1 and rest under the cooling umbrage of holiness1 and shall no more have to grieve under the calamities which betide all mankind4 ,,chapter ,c4 ,,healing ,,of ,,the ,,heart4 ,argument4 ,arguing the ,omnipotence of the ,deity from the powers of the mind2 and showing ignorance and knowledge to be the different causes of ,human bondage and liberation in life4 ,vasishtha continued3--,i have told you of the origination of the mind from the essence of the ,supreme being2 it is of the same kind1 and yet not the same with its source1 but like the waves and waters of the sea4 7,the mind being but an attribute of the ,divine soul74 #b4 ,the minds of the enlightened are not different from the ,divine ,mind2 as those that have the knowledge of the community of waters1 do not regard the waves to differ from the waters of the sea4 #c4 ,the minds of the unenlightened are the causes of their error1 as those not knowing the common property of water1 find a difference in the waters of the waves and the sea4 #d4 ,it is requisite for the instruction of the unlearned1 to acquaint them of the relation between the significant words and their significations 7as the relation of water between the waves and the sea74 #e4 ,the ,supreme ,brahma is omnipotent1 and is full and perfect and undecaying for ever4 ,the mind has not the properties that belong to the omnipresent soul4 #f4 ,the ,lord is almighty and omnipresent1 and distributes his all diffusive power1 in proportion as he pleases to every one he likes4 #g4 ,observe ,rma1 how the intellectual powers are distributed in all animated bodies 7in their due proportion72 and how his moving force is spread in the air1 and his immobility rests in the rocks and stones4 #h4 ,his power of fluidity is deposited in the water1 and his power of inflammation is exhibited in fire2 his vacuity is manifested in vacuum1 and his substantiality in all solid substances4 #i4 ,the omnipotence of ,brahma1 is seen to stretch itself to all the ten sides of the universe2 his power of annihilation is seen in the extinction of beings2 and his punishment is evident1 in the sorrows of the miserable4 #aj4 ,his felicity is felt in the hearts of the holy1 and his prowess is seen in the persons of giants2 his creative power is known in the works of his creation1 and his power of destruction in the desolation of the world1 at the end of the great ,kalpa age4 #aa4 ,everything is situated in ,brahma1 as the tree is contained in the seed of the same kind1 and afterwards developes in its roots and sprouts1 its leaves and branches1 and finally in its flowers and fruits4 #ab4 ,the power called the living principle1 is a reflexion of ,god1 and is of a nature between the thinking mind and dull matter1 and is derived from ,brahma4 #ac4 ,the nature of ,god is unchangeable1 although it is usual to attribute many varieties to him2 as we call the same vegetable by the different names of a germ1 a sprout1 a shrub1 a plant and a tree at its different stages of growth4 #ad4 ,know ,rma1 the whole world to be ,brahma1 who is otherwise termed the ,ego4 ,he is the all pervading soul1 and the everlasting stupendous fabric of the cosmos4 #ae4 ,that property in him which has the power of thinking1 is termed the mind2 which appears to be something other than the ,soul1 thus we erroneously see peacock's feathers in the sky1 and froths in the eddies of water 7and suppose them as different things from the sky and water74 #af4 ,the principles of thought and animation--the mind and life1 are but partial reflexions of the ,divine ,soul2 and the form of mind is the faculty of thought1 as that of life is the power of animation4 7,the one is called the rational and the other animating soul74 #ag4 ,thus the mind being but the thinking power of ,brahma1 receives the appellation of ,brahm2 and this power appearing as a part of the impersonal ,brahma1 is identified with ,ego 7the personal ,brahma74 #ah4 ,it is our error which makes a difference between the soul and mind1 and ,brahma and ,brahm2 because the properties which belong to the mind1 are the same with those of the self-existent soul4 #ai4 ,that which is variously named as the principle of mind or thought1 is the same power of omnipotence which is settled in the mind 7which is the repository of the thinking powers74 #bj4 ,so are all the properties of the living soul1 contained in and derived from the universal soul of ,brahma2 as all the properties of vegetation1 blossoming and fructification of trees1 are contained in the season of spring1 and are dispensed among the plants1 agreeably to their respective soil and climate1 and other circumstances 7of their culture c474 #ba4 ,as the earth yields its various fruits and flowers in their season1 so the hearts and minds of men1 entertain their thoughts and passions in their proper times3 some appearing at one time and others at another 7like the paddies and other grains of particular seasons74 #bb4 ,and as the earth produces its harvests1 according to their particular soil and season2 so the heart and mind exhibit their thoughts and feelings of their own accord1 and not caused by another4 #bc4 ,the numbers and forms which convey determinate ideas1 as distinguished from others of the same kind 7as the figures in arithmetic and geometry71 are all expressed in words coined by the mind from the mint of the mind of ,brahma1 the original source of ideas4 #bd4 ,the mind adopts the same image as the reflexions which it receives from without1 or the thoughts and imaginations it forms of itself1 and as the instance of the ,aindava brothers1 serves to support this truth 7of the double power of intuition and perception of the mind1 to see into its own inner operations1 and receive the impressions from without74 #be4 ,the animating principle 7jva-zoa71 which is the cause of this creation1 resides in the ,supreme ,spirit1 like the fluctuation which is seen in the unagitated waters of the oceans4 #bf4 ,the intelligent soul sees these hosts of creation to be moving in the essence of ,brahma1 as he beholds the innumerable waves1 billows and surges of the sea1 rolling on the surface of the waters4 #bg4 ,there is no other reality that bears a name or form or figure or any action or motion except the supreme spirit2 in which all things move about as the waves of the sea water 7and which is the real source of the unreals74 #bh4 ,as the rising and falling and continuation and disappearance of waves1 occur on the surface of the sea by the fluctuation of its waters2 so the creation1 sustentation and annihilation of the universe1 take place in ,brahma1 by the agency of ,brahma himself4 #bi4 ,it is by the inward heat of his spirit1 that ,brahma causes this world to appear as a mirage in himself2 and whatever varieties it presents in its various scenes1 they are all expansions and manifestations of the ,divine ,spirit4 #cj4 ,all causality and instrumentality1 and their resultants as well as the production1 continuance and destruction of all things2 take place in ,brahma himself2 beside which there is no other cause whatever4 #ca4 ,there is no appetence nor pleasure1 nor any desire or error in him1 who relies his dependence in the ,supreme2 for how can one have any desire or error in himself who lives in the ,supreme self1 who is devoid of them8 #cb4 ,the whole is a form of the ,supreme soul1 and all things are but forms of the same2 and the mind also is a form of it1 as a golden ornament is but a form of the gold4 #cc4 ,the mind which is ignorant of its ,supreme origin1 is called the living soul2 which from its ignorance of the ,supreme soul1 resembles a friend who has alienated himself from his true friend4 #cd4 ,the mind which is misled by its ignorance of the all-intelligent ,god1 to imagine its own personality as a reality2 is as one who believes his living soul to be the production of vacuum2 7or as something produced from nothing74 #ce4 ,the living soul although it is a particle of the ,supreme soul1 shows itself in this world as no soul at all 7but a form of mere physical vitality74 ,so the purblind see two moons in the sky1 and are unable to distinguish the true moon from the false one4 #cf4 ,so the soul being the only real entity1 it is improper to speak of its bondage and liberation2 and the imputation of error to it1 is quite absurd in the sight of lexicographers1 who define it as infallible4 #cg4 ,it is a wrong impression to speak of the bondage of the soul1 which is ever free from bonds2 and so it is untrue to seek the emancipation of the soul1 which is always emancipate4 #ch4 ,rma asked3--,the mind is known sometimes to arrive at a certainty1 which is changed to uncertainty at another2 how then do you say that the mind is not under the bondage of error8 #ci4 ,vasishtha answered3--,it is a false conceit of the ignorant to imagine its bondage2 and their imagination of its emancipation1 is equally a false conception of theirs4 #dj4 ,it is ignorance of the smriti sstra1 that causes one to believe in his bondage and emancipation2 while in reality there are no such things as bondage and liberation4 #da4 ,imagination represents an unreality as reality1 even to men of enlightened understandings2 as a rope presents the appearance of a snake even to the wise4 #db4 ,the wise man knows no bondage or liberation1 nor any error of any kind3 all these three are only in the conceptions of the ignorant4 #dc4 ,at first the mind and then its bondage and liberation1 and afterwards its creation of the unsubstantial material world1 are all but fabulous inventions that have come into vogue among men1 as the story of the boy of old 7or as the old grand-mother's tale74 ,note--,the conclusion of this chapter concerning the negation of bondage and liberation of the soul1 and its error and enlightenment c41 rests on the text of a ,sruti2 which negates everything in the sight of one who has come to the light of the universal soul4 ,the passage is3-- ,,chapter ,,ci4 ,,story ,,of ,,the ,,boy ,,and ,,three ,,princes4 7,an ,allegory of the ,hindu ,triads74 ,argument4 ,the old ,nurse's tale of the three ,princes or ,powers of the ,soul1 in elucidation of the ,fabrications of ,imagination4 ,rma said3--,relate to me1 ,o chief of sages6 the tale of the boy1 in illustration of the ,mind 7and the other principles of our intellectual nature74 #b4 ,vasishtha replied3--,hear me ,rma1 tell you the tale of a silly and jolt-headed boy1 who once asked his nurse1 to recite to him some pretty story for his amusement4 #c4 ,the ,nurse then began to relate her fine wrought story for the pleasure of the boy1 with a gladsome countenance1 and in accents sweet as honey4 #d4 ,there were once on a time1 some three highminded and fortunate young princes2 in a desolate country1 who were noted for their virtues and valour4 7,the three princes were the three hypostases of the holy trinity1 dwelling in the land of inexistence or vacuity1 asat-pure4 i4e4 ,these triple powers were in being in empty space1 which is co-eternal with them74 #e4 ,they shone in that vast desolate land resembling the spacious sky1 like stars in the expanse of the waters below4 ,two of them were unbegotten and increate1 and third was not born of the mother's womb4 7,these three uncreated princes1 were the principles of the soul and the mind1 and the living soul--jva1 which is not procreated in the womb with the body74 #f4 ,it happened once on a time1 that these three1 started together from their dreary abode 7of vacuum71 for the purpose of finding a better habitation somewhere else4 ,they had no other companion with them1 and were sorrowful in their minds1 and melancholy in their countenances2 as if they were transported from their native country4 7,this means the emigration of these principles1 from the eternal and inane sphere of ,brahma1 to the mundane world of mortality1 which was very painful to them74 #g4 ,having come out of that desert land1 they set forth with their faces looking forward2 and proceeded onward like the three planets ,mercury1 ,venus and ,jupiter in their conjunction4 #h4 ,their bodies which were as delicate as ,sirsha flowers1 were scorched by the powerful sun shining on their backs2 and they were dried like leaves of trees by the heat of the summer day on their way4 7i4e4 ,their tender spiritual bodies melted under the heat of the solar world74 #i4 ,their lotus like feet were singed by the burning sands of their desert path1 and they cried aloud like some tender fawns1 going astray from their herd saying3--8,o ,father save us04 7,the alienated soul and mind1 which are doomed to rove about in this world are subjected to endless pains1 causing them to cry out like the tormented spirit of our ,lord3--,eli ,eli ,lama ,sabachthani2--,lord1 ,lord1 hast thou forsaken me874 #aj4 ,the soles of their feet were bruised by the blades of grass1 and the joints of their bodies1 were weakened by the heat of the sun2 while their fair forms were covered with dust flying from the ground on their lonesome journey4 7,their pilgrimage in the thorny and sunny paths of the world of woes74 #aa4 ,they saw the clump of a leash of trees by the way side1 which were braided with tufts of spikes upon them1 and loaded with fruits and flowers hanging downward2 while they formed a resort for flights of the fowls of air1 and flocks of the fauna2 of the desert1 resting both above and around them4 7,the copse of the three trees1 means the triple states of dharma1 artha and ,kma1 or virtue1 wealth and their fruition1 which are sought after by all74 #ab4 ,the two first of these trees did not grow of themselves1 7but were reared by men72 and the third which was easy of ascent1 bore no seeds to produce other plants in future4 7i4e4 ,virtue and wealth require to thrive by cultivation1 and enjoyment which is delectable to taste1 is not productive of any future good or reward74 #ac4 ,they were refreshed from the fatigue of their journey1 under the shade of these trees2 and they halted there like the three ,deities ,indra1 ,vya and ,yama1 under the umbrage of the ,prijta arbour of ,paradise4 7,the three gods--,jupiter1 ,eolus and ,pluto1 were the regents of the three regions of heaven1 sky and the infernal world3--swar1 bhuvar and bhur1 composing the three spheres of their circuit74 #ad4 ,they eat the ambrosial fruits of these trees2 and drank their nectarious juice to their fill2 and after decorating themselves with guluncha chaplets1 they retook themselves to their journey4 7i4e4 ,the intellectual powers are supported by the fruits of their acts in their journey through life74 #ae4 ,having gone a long way1 they met at the mid-day a confluence of three rivers1 running with its rapid currents and swelling waves4 7,the three streams are the three qualities of satva1 rajas and tamas or of goodness1 mediocrity and excess1 which are commingled in all the acts of mankind74 #af4 ,one of these was a dry channel and the other two were shallow and with little water in them2 and they looked like the eyes of blind men with their blinded eye-balls4 7i4e4 ,the channel of satva or temperance was almost dried up1 and that of rajas or mediocrity had become shallow for want of righteous deeds2 but the stream of tamas or excess was in full force1 owing to the unrighteous conduct of men74 #ag4 ,the princes who were wet with perspiration1 bathed joyfully in the almost dried up channel2 as when the three gods ,brahm1 ,vishnu and ,siva lave their sweating limbs1 in the limpid stream of ,ganges4 7,the three powers of the soul1 like the three persons of the ,purnic trinity1 were respectively possessed of the three qualities of action2 and yet their pure natures preferred to bathe in the pure stream of goodness--satva1 as in the holy waters of heavenly ,ganga--the hallowed ,mandkin74 #ah4 ,they sported a long while in the water1 and drank some draughts of the same1 which was as sweet as milk1 and cheered their spirits with full satisfaction of their hearts 7meaning that satwika or good conduct is sweeter far to the soul1 than any other done as unjust or showy--rajas or tamas74 #ai4 ,they resumed their journey1 and arrived at the end of the day and about sunset1 to their future abode of a new-built city1 standing afar as on the height of a hill4 7,this new-built city was the new-made earth2 to which the spirits descended from their ,empyrean74 #bj4 ,there were rows of flags fluttering like lotuses1 in the limpid lake of the azure sky2 and the loud noise of the songs of the citizens was heard at a distance4 #ba4 ,here they saw three beautiful and goodly looking houses1 with turrets of gold and gems shining afar1 like peaks of mount ,meru under the blazing sun4 7,these were the human bodies1 standing and walking upright upon the earth1 and decorated with crowns and coronets on their heads74 #bb4 ,two of these were not the works of art1 and the third was without its foundation2 and the three princes entered at last into the last of these4 7,the two first were the bodies of men in their states of sleep and deep sleep1 called swpa sopor or swapnas-somnus and sushupti-hupnos or hypnotes1 which are inborn in the soul2 but it is the jgrata or waking body which is the unstable work of art74 #bc4 ,they entered this house1 and sat and walked about in it with joyous countenances2 and chanced to get three pots as bright as gold therein4 7,these pots were the three sheaths of the soul1 mind and of the vital principle1 called the prnamy-kosha74 #bd4 ,the two first broke into pieces upon their lifting1 and the third was reduced to dust at its touch4 ,the far sighted princes however1 took up the dust and made a new pot therewith8 ,it means1 that though these sheaths are as volatile as air1 yet it is possible to employ the vital principle to action4 #be4 ,then these gluttonous princes cooked in it a large quantity of corn for their food2 amounting to a hundred dronas minus one1 for subsistence of their whole life-time4 7,it means that the whole life-time of a hundred years1 allotted to man in the present age of the world1 is employed in consuming so many measures of food1 except perhaps one ,drona1 which is saved by his occasional fasts during his long life74 #bf4 ,the princes then invited three ,brhmans 7childhood1 youth and age7 to the fare prepared by them1 two of whom 7childhood and youth7 were bodiless2 and the third 7i4e4 old age7 had no mouth wherewith to eat4 #bg4 ,the mouthless ,brhman took a hundred dronas of the rice and eat it up1 because he devoured the child and youth1 and the princes took the remainder of the ,brhman's food for their diet 7which was nothing74 #bh4 ,the three princes having refreshed themselves with the relics of the ,brhman's food2 took their rest in the same house of their next abode1 and then went out in their journey of hunting after new abodes 7or repeated transmigrations74 #bi4 ,thus ,i have related to you1 ,o ,rma6 the whole of the story of the boy and princes2 now consider well its purport in your mind1 and you will become wise thereby4 #cj4 ,after the nurse had finished her relation of the pretty parable1 the boy seemed glad at what he had heard 7though it is plain without understanding its import74 #ca4 ,i have told you this story1 ,o ,rma6 in connection with my lecture on the subject of the mind2 and it will serve to explain to you1 the fabrication of the mind of this imaginary being of the world4 #cb4 ,this air-built castle of the world1 which has come to be taken for a reality1 is like the story of the body1 but a false fabrication of the old nurse's imagination4 7,or old grand-mother's tale1 and giving a name and form to an airy nothing74 #cc4 ,it is the representation of the various thoughts and ideas of our minds1 which exhibit themselves to view1 according to the notions we have of them in our states of bondage and liberation4 7i4e4 ,our bondage to gross bodies1 exhibits them in their grosser form1 and our liberation from the materialistic1 shows them in their subtile and immaterial shapes74 #cd4 ,nothing is really existent except the creations of our imagination1 and it is our fancy which fashions all the objects in their peculiar fantastic forms4 7,everything appears to us as we fancy it to be2 whereby the same thing is viewed in a different light1 not only by different persons2 but by the same person in a different state of mind74 #ce4 ,the heavens1 earth1 sky and air1 as also the rivers1 mountains and the sides and quarters of the sky1 are all creations of our fancy1 like the visions in our dreams2 which join and disjoin and fashion the views in their phantastic forms4 7,imagination or phantasy1 is a faculty representative of the phenomena of internal or external worlds4 ,sir ,william ,hamilton74 #cf4 ,as the princes1 the rivers and the future city1 were mere creations of the nurse's imagination1 so the existence of the visible world1 is but a production of the imaginative power of man4 7,the nurse's representations of the princes c41 were rather the prosopopia or personifications of her abstract thoughts2 as the material world is a manifestation of the ideal1 and called by the sufis suwari manavi and suwari zahiri74 #cg4 ,the imaginative power manifests all things all around1 as the moving waters1 show the rise and fall of the waves in the sea4 8,it gives a shape of airy nothing04 8,it is the power of apprehending ideas and combining them into new forms and assemblages04 #ch4 ,it was this imaginative power of ,god1 which raised the ideas of things in his omniscient and all comprehensive soul2 and these ideals were afterwards manifested as real by his omnipotence2 just as things lying in the dark are brought to view by the light of the day4 7,imaginatio est rei corporae figuram contemplari4 ,descartes and ,addison4 ,it is a lively conception of the objects of sight4 ,reid4 ,it recalls the ideas by its reproductive fancy1 and combines them by its productive power74 #ci4 ,know hence1 ,o ,rma6 the whole universe to be the net-work of imagination1 and your fancy to be the most active power of the mind4 ,therefore repress the thickening phantoms of your fleeting fancy1 and obtain your tranquility by your sole reliance on the certainty of the immutable soul of souls4 8,retire the world1 shut out1 imagination's airy wings repress2 call thy thoughts home c40 ,young's ,night thoughts4 ,,the ,,co-,,ordinate ,,triads4 ---------------------------------------- --------------------------- _/ ,i4 ,,ii4 ,,iii4 _/ _/ ,the ,three ,princes or ,the ,three ,stages ,the ,three ,planets4 _/ ,intellectual ,powers4 or ,vyahritis4 _/ _/ #a4 ,the ,soul4 #a4 ,swar--,heaven4 #a4 ,jupiter4 _/ #b4 ,the ,mind4 #b4 ,bhuvar--,sky4 #b4 ,mercury4 _/ #c4 ,the ,living ,spirit4 #c4 ,bhr--,earth4 #c4 ,venus4 _/ _/ ---------------------------------------- --------------------------------- ,,iv4 ,v4 ,,vi4 ,,vii4 ,the ,three ,deities4 ,the ,three ,trees ,the ,three ,rivers4,the ,three ,gods4 of ,act4 of ,rest4 #a4 ,indra of heaven4#a4 ,dharma--,acts4 #a4 ,satya--,goodness#a4 ,brahma of creation4 #b4 ,vyu--,air ether4 #b4 ,artha--,gains4 #b4 ,rajas-- #b4 ,vishnu sustentation4 #c4 ,yama--,death or #c4 ,kma--,fruition4 ,righteousness4#c4 ,siva dissolution4 mortal state4 #c4 ,tamas--,vice4 ---------------------------------------- ----------------------------------- ,,viii4 ,,ix4 ,x4 ,the ,three ,houses ,the ,three ,pots ,the ,three ,brhman or ,sheaths4 ,guests4 #a4 ,sushupti--,sleep4 #a4 ,of the ,soul #a4 ,childhood ,neutral4 ,neutral4 #b4 ,swapna--,dream4 #b4 ,of the ,mind #b4 ,youth ,active4 ,action4 #c4 ,jgrata--,waking4 #c4 ,of ,life to #c4 ,old age operation4 co-operation4 ---------------------------------------- -------------------------- 99 99 99 99 99 ,,chapter ,,cii4 ,,on ,,the ,,indivisibility ,,and ,,immortality ,,of ,,the ,,soul4 ,argument3--,fallacy of ,egoism1 and ,rational ,investigation into the nature of the ,soul4 ,the ,means of curbing ,egotism1 and the flight of ,fancy4 ,vasishtha continued3--,the ignorant are subject to errors caused by their false fancies1 from which the wise are entirely free2 and they by imagining and attributing perishable properties to the imperishable soul1 beguile themselves like children1 by taking their dolls for men4 7,it is the attributing of sensible properties to the conscious soul74 #b4 ,rma rejoined3--,what is this perishable property1 which is imagined of and imputed to the imperishable soul8 ,tell me1 also ,o greatest of theologians6 what is that misrepresentation1 which misleads the mind to the erroneous conception1 of the unreal world for a reality4 #c4 ,vasishtha replied3--,the soul by its continued association with unreal and perishable things1 thinks itself as one of them1 and takes upon it the title of an unreal and perishable egoism1 as a boy by association of his thoughts imagines a false apparition to be a real ghost4 7,egoism and tuism and suism1 means the personality or personal reality of the three persons ,i1 thou and this--aham1 twam and sah1 which in all systems of mystic philosophy1 is denied of all finite beings4 ,the absolute ,ego is the supreme soul1 and all other souls are but reflections of it74 #d4 ,all things being situated in one absolute reality1 it is hard to account for one's personal egoism2 and to say how and whence this conception came to be in vogue4 7,the impersonal and universal soul is the true ,ego1 and has no personal existence what ever74 #e4 ,in fact there is no egoism beside that of the supreme soul2 and yet is the nature of the injudicious to make a difference of a finite and infinite ,ego1 and of a mortal and immortal soul2 as we see two streams of water in the sun-beams in a sandy desert4 7,the human soul is no other1 than a particle of the supreme74 #f4 ,the mind is a spacious mind 7of richest gems7 in this extensive creation1 and depends for its support on the supreme soul2 as the waves are dependent on the waters of the sea1 for their rise and subsistence4 7,the mind is the individual soul1 but the soul is the universal and undivided spirit and opposed to the ,european doctrine of the minds being a generic and the soul an individual name74 #g4 ,therefore give up1 ,o ,rma6 your erroneous view of the reality of the world and your reliance on the baseless fabric of the universe1 and rely with delight on your judicious view of the true substratum and support of all4 #h4 ,inquire now into the nature of ,truth1 with a rational understanding2 and being freed from all error and bias1 discard all that is false and untrue4 ,the idea of ,tritheism and faith in the mystic number three1 is as deeply rooted in the ,hindu mind1 as we find it in the ,alexandrine triad of old1 and the ,trinity of modern ,christians4 ,we have already given an ample exposition of the various triads in ,hindu theology and other sciences in our introduction to this work 7,vol4 ,i4 ,sect ,,xi4 p4 #fa74 ,besides those we meet herewith some other triads which are conveyed in the allegorical story of the old nurse to her infant care for his early instruction1 though it is doubtful that the boy could either understand or derive any benefit thereby4 ,it will be worth while to mention here the ,alexandrian ,triad of the three hypostases of the one ,being in the psyche--eternal soul1 nous--the mind1 and ,zoa--,jva--life or activity4 ,this last is the same with the logos--,word1 the manifestation of ,divine power in whom there was life also4 ,others formed their ,triad of matter1 soul and force1 as the three principia in nature4 ,the ,christian ,trinity1 which some maintain as an imitation of the ,alexandrians1 presents many differences respecting some portion of this doctrine1 which resulted in the heresies of ,arianism1 ,sabellianism1 ,nestorianism c4 see further particulars on this head in ,lewe's ,history of ,philosophy1 ,vol4 #a1 p4 #cia4 #i4 ,why do you think the unconfined soul to be confined in the body8 ,it is vain to suppose the nature of the infinite soul1 to be confined in any place4 #aj4 ,to suppose the one as many1 is to make a division of and create a variety in the nature of the ,supreme ,spirit4 ,again the ,divine essence being diffused alike in all1 it cannot be said to be confined in one thing and absent in another4 #aa4 ,the body being hurt1 the soul is supposed to be hurt likewise2 but no pain or hurt or sickness of any kind1 can appertain to the unchanging soul4 #ab4 ,the body being hurt or weakened or destroyed1 there is no injury done to the soul1 as the bellows 7of the blacksmith7 being burnt1 the wind with which it was filled1 escapes unconsumed4 #ac4 ,whether the body lasts or falls1 it is of no matter to us1 7since the soul survives its loss72 as the flower being destroyed1 deposits its fragrance in the air4 #ad4 ,let any pain or pleasure befall on the body1 as dew-drops falling on lotus-leaves3 it can affect us no more than it is for the fading lotus1 to affect or afflict in any manner the flying and aerial bee4 #ae4 ,let the body rise or fall1 or fly in smoke and mix with the air2 these changing forms of it1 can have no effect whatever on the soul4 #af4 ,the connection of the body with the soul1 is like that between the cloud and the wind2 and as that of the lotus with the bee4 7,the former is moved and alighted upon by the latter1 and not that the latter is preserved by the former74 #ag4 ,if the mind which forms a part of all living bodies1 is not affected by bodily pain2 how is it possible that the primary power of intellect which resides in the soul1 shall ever be subject to death8 #ah4 ,if you know1 ,o wise ,rma1 the soul to be indestructible and inseparable 7from any place or person71 what cause then can you have to sorrow for the supposed separation or disappearance of the all-pervading spirit8 #ai4 ,after destruction of the body1 the soul flies from it1 to abide in the infinite space of empty air2 like the wind mixing with the air after dispersion of the clouds1 and the bee flying to it after the lotus has faded away4 #bj4 ,the mind also is not relaxed with all its enjoyments of life1 unless it is burnt down by the knowledge of truth2 why then speak of the annihilation of the soul4 #ba4 ,the connection of the perishable body and imperishable soul1 is analogous to that of a vessel and the fruit it holds1 and of a pot and the air in it4 7i4e4 ,of the container and the contained2 the frame-work is fragile1 but its component is infrangible74 #bb4 ,as a plum is held in the hand or it falls into a pit1 so the vacuous soul is reposed in or deposed from the body4 #bc4 ,as a pot being broken1 its vacuous part mixes1 with the air2 so the body being dissolved1 the soul remains unhurt in the empty space4 #bd4 ,the mind and body of living beings1 are apt to disappear at times from their habitations1 and hide themselves under the shroud of death2 why then should we sorrow for such renegades8 #be4 ,seeing the death and disappearance of others at all times1 no fool learns to think for himself1 but fears to die like all ignorant fools4 #bf4 ,therefore renounce1 ,o ,rma6 ,your selfish desires1 and know the falsity of egoism4 ,forsake the bond of the body for flying upward1 as a new fledged bird flies above1 and leaves its nest behind4 #bg4 ,it is an act of the mind1 to lead us to good or evil2 as it is another function of it1 to fabricate the false fabric of the world like appearances in a dream4 #bh4 ,it is our incorrigible ignorance1 that stretches out these imageries for our misery only2 and it is our imperfect knowledge1 which shows these false-hoods as realities unto us4 #bi4 ,it gives us a dim sight of things1 as we view the sky obscured by a mist2 and it is the nature of the mind1 to have an erroneous view of objects4 #cj4 ,the dull and unreal world1 appears as a reality to us2 and the imaginary duration of the universe1 is as a protracted dream in our sleep4 #ca4 ,it is the thought or idea of the world1 that is the cause of its formal existence1 as it is the blinking of the eye1 that shows a thousand disks of the sun and moon in the clear sky4 #cb4 ,now ,rma1 employ your reason to annihilate the formal world from your mind1 as the sun dissolves the snows by the heat of his beams4 #cc4 ,as one wishing to overcome his cold1 gets his object at sunrise2 so he who wishes to demolish his mind 7its errors71 succeeds in it at the rise of his reason4 #cd4 ,as ignorance increases1 so it introduces a train of impervious errors and evils4 ,it spreads a magic spell around it1 as ,samvara the sorcerer showered a flux of gold dust about him4 #ce4 ,the mind makes the way to its own destruction by its worldliness1 and acts the part of its own catastrophe or self destruction by all its acts4 #cf4 ,the mind cares only for keeping itself from destruction2 but it is a fool not to know beforehand its imminent death4 #cg4 ,the mind by its restless desires1 hastens itself to a painful death2 which reasonable are trying to avoid2 by their government of the mind4 7,it is not right to trouble the mind with worldly cares74 #ch4 ,the mind that is purified by reason1 is purged from its volitions and nolitions2 and resigns itself to the will of the ,divine soul1 which is ever present before it4 #ci4 ,the curbing of the mind1 is the magnanimity of soul1 and gives rise to liberation from pain1 therefore try to restrain your mind1 and not to give a loose rein to it4 #dj4 ,the world is a vast wilderness1 full of the forests of our weal and woe1 and beset by the dragons of disease and death on all sides3 the irrational mind is as the rampant lord of the desert land1 and drives us anon to all sorts of dangers and difficulties4 #da4 ,as the sage ended his sermon1 the day departed to its end2 and the sun declined to the west to his evening service4 ,the assembly broke after mutual salutations1 and met again and greeted each other with the parting night and rising sun4 7,this is the ,brahma muhrta or dawning day break at #d ,a4,m47 ,,chapter ,,ciii4 ,,on ,,the ,,nature ,,of ,,the ,,mind4 ,argument4 ,the sufferings of men of ungovernable minds1 serving as a lesson towards the liberation of the wise4 ,some minds are seen to break-forth in passions like the torrents of oceans1 and to heave and overflow on earth on every side4 7,by the unrestrained rage of their appetites74 #b4 ,they reduce the great to lowness1 and exalt the low also to greatness2 they make strangers of their friends1 as also friends to strangers4 7,such is the changeful state of the human mind74 #c4 ,the mind makes a mountain of a mote by its thought1 and thinks itself a lord with its little of a trifle4 7,these are those that are puffed up with vanity4 ,falsus honor juvat1 non sed mendosum and mendacem4 ,horace74 #d4 ,the mind being elated by the prosperity1 which attends upon it by the will of ,god1 spreads a large establishment for a while1 and is then reduced to poverty in a moment at its loss4 7,fortuna nunquam perpetuo est bona3--,good luck lasts not for ever4 ,the highest spoke in fortune's wheel1 may soon turn lowest4 ,fortuna transmutat incertos honores4 ,fortune is ever shifting her uncertain favours74 #e4 ,whatever things are seen in this world to be stationary or changeful1 are all but accidents according to the state of viewing them in that light3 ,just as a passing vessel is thought stationary by its passenger on board1 but as moving by the spectators on the shore4 #f4 ,the mind is so changeful by the influence of time1 place1 power and nature of acts and things1 that it continually shuffles from one feeling to another1 like an actor personating his many parts on the stage4 #g4 ,it takes the truth for untruth and its reverse for certainty3 so it takes one thing for another1 and its joy and grief are all of its own making4 7i4e4 ,the creations of its imagination74 #h4 ,the fickle mind gets every thing according to its own doing1 and all the actions of our hands1 feet and other members of the body1 are regulated by the same4 7,the mind is the mover of bodily organs74 #i4 ,hence it is the mind that reaps the rewards of good or evil according to its past acts2 just as the tree bears its fruits1 according as it is pruned and watered in time4 7,reap as you sow74 #aj4 ,as the child makes a variety of his toy dolls at home from clay1 so the mind is the maker of all its good and bad chances1 according to the merit or demerit of its past actions4 #aa4 ,therefore the mind which is situated in the earthen dolls of human bodies1 can do nothing of its own will1 unless it is destined so by virtue of its former acts4 7,the mind that moves the body1 is itself moved by the destiny derived from its prior acts74 #ab4 ,as the seasons cause the changes in trees1 so the mind makes differences in the dispositions of living beings4 7,as many men so many minds1 and hard to have two men of one mind74 #ac4 ,the mind indulges in its sport of deeming a span as a league1 and vice-versa of thinking a long as short1 as in the case of the operations of our dreams and fancy4 #ad4 ,a ,kalpa age is shortened to a moment1 and so is a moment prolonged to a ,kalpa1 by the different modes of the mind2 which is the regulator both of the duration and distance of time and place4 #ae4 ,the perceptions of the quickness and slowness of motion1 and of much or little in quantity1 as also of swiftness or tardiness of time1 belong to the mind and not to the dull material body 7though these sensations are derived by means of the bodily organs74 #af4 ,so the feelings of sickness and error and of dolor and danger1 and the passing of time and distance of place1 all rise in the mind like the leaves and branches of trees4 7,from its inborn perceptions of them74 #ag4 ,the mind is the cause of all its feelings1 as water is the cause of the sea1 and the heat of fire4 ,hence the mind is the source of all things1 and intimately connected with whatever is existent in the world4 #ah4 ,the thoughts that we have of the agent1 effect and instrument of things1 as also of the viewer1 view and the instrumentality of sight1 all belong to the mind4 #ai4 ,the mind alone is perceived to be in existence in the world2 and its representations of the forests and all other things are but variations of itself6 ,so the thinking man sees the substance of gold only1 in all its various formations of bangles and bracelets1 which are taken for naught4 7,all objectivity is dependant on the subjective mind1 as there is no perception of an object independent of the mind4 ,see identity of the subjective and objective in the ,pantheistic ,idealism of ,spinoza74 ,,chapter ,,civ4 ,,story ,,of ,a ,,magic ,,scene4 ,argument4 ,story of king ,lavana and his court1 and the ,advent of a ,sorcerer there4 ,vasishtha said3--,hear me relate to you ,rma a very pretty narrative1 representing the world as an enchanted city1 stretched out by magic of the magician ,mind4 #b4 ,there lies on the surface of this earth a large and populous tract of land by name of ,northern ,pndava1 a country full of forests of various kinds4 7,we know the ,northern ,kuru the ,uttara ,kuru or ,otterokoros of ,ptolemy1 to be the ,trans-,himalayan ,tartary1 which is here termed the ,north-,pndava1 from the ,king ,pandu's rambles and the wanderings of the ,pndava princes in it in their exile74 #c4 ,the forests were deep and dense1 and there dwell in the fastness of these woods a number of holy hermits2 while the ,vidydhara damsels had wrought there many a bower of swinging creepers 7for their amusement74 #d4 ,heaps of rubicund farina1 wafted by the breeze from full blown lotuses1 rose as high as crimson hills on the ground2 which was decorated with wreaths and garlands by the loads of flowers1 which had fallen thereon from the surrounding trees4 #e4 ,groves of ,karanja plants were decorated with bundles of blossoms1 to the utmost boundaries of the jungle2 and the firmament resounded with the rustling noise1 emitted by the leafy date trees in the villages around4 #f4 ,there was a range of tawny rocks on one side1 and fields brown with ripened corn on another2 while the warbling of cerulean doves re-echoed in the resonant groves about4 #g4 ,the shrill cry of the stork resounded in the forest1 and the branches of tamala and ptali flowers1 hang down like ear-rings of the hills4 #h4 ,flocks of various birds1 were making a chorus with their vocal music2 and the blooming crimson blossoms of pribhadra arbors1 were hanging over the banks1 all along the length of the running streams4 #i4 ,damsels in the cornfields1 were exciting the passion of love with their vocal music2 and the breezes blowing amidst forests of fruits and flowers1 dropped down the blossoms in copious showers4 #aj4 ,the birds1 ,siddhas and seers were sitting and singing outside their homes of mountain caverns2 and made the valley symphonious with their celestial strains of holy hymns4 #aa4 ,the ,kinnara and ,gandharva concerts1 were singing under their bowers of plantain trees2 and the greyish and gaysome groves of flowers1 were filled with the hum of the whistling breeze4 #ab4 ,the lord of this romantic country1 was the virtuous ,lavana1 a descendant of king ,harish ,chandra2 and as glorious as his sire the sun upon earth4 7,this prince had descended of the solar race74 #ac4 ,his fair fame formed a white diadem to crown his head1 and adorn his shoulders with its brightness2 it whitened the hills in the form of so many ,sivas1 besmeared with the hoary ashes upon his tufted head and person4 #ad4 ,his sword had made an end of all his enemies2 who trembled as in a fit of fever on the hearing of his august name4 #ae4 ,his greatest exertion was devoted to the supportance to respectable men2 and his name was uttered like that of ,hari by all his people4 #af4 ,the ,apsara fairies sang with glee the songs of his praise1 sitting in the celestial seats of the gods on the tops of the ,himalayan mountains4 #ag4 ,the regent of the skies heard with attention1 the songs of the heavenly maids1 and the aerial swans and cranes of ,brahm1 were responsive to their eulogies with their gabbling cries4 7,dhani is the enharmonic diapason of ,indian music74 #ah4 ,his uncommonly magnanimous and wonderous acts1 which were free from the fault of niggardliness2 were unlike to any thing that was ever heard or seen by any body4 #ai4 ,his nature knew no wiliness1 and it was a perfect stranger to pride and arrogance2 he kept himself steadfast to his magnanimity1 as ,brahm held himself fast to his rudrksha beads4 #bj4 ,he used to take his seat in the royal throne amidst his courtiers1 as the lord of the day occupies his seat in the sky for the eight parts 7watches7 of the day4 7,the ,ritual day is divided into eight yamrdha parts for particular rites and duties74 #ba4 ,after he was seated there as gladly as the moon in the firmament1 his chieftains and legions appeared before the throne with their salutations 7and presenting of arms74 #bb4 ,then as the royal party was seated in the court-hall1 beautiful songstresses 7that were in attendance71 began to sing1 and ravish the hearts of the hearers1 with the music of lutes4 #bc4 ,then a set of handsome maids1 waved the beautiful chouries which they held in their hands1 over the person of the king3 and the ministers and counsellors1 as wise as the preceptors of the gods and demons 7,vrihaspati and ,sukra71 took their seats beside him4 #bd4 ,the ministers were then employed in the public affairs pending before them2 and the dextrous officers were engaged in relating the reports of the country to the king4 #be4 ,there were the learned pandits reciting the holy legends from their books1 and the courteous panegyrists chaunting their sacred eulogies on one side4 #bf4 ,there appeared at this time a magician in his fantastic attire1 and with his blustering vauntings before the ,court2 in the manner of a roaring cloud1 threatening to deluge the earth with his showers of rain4 #bg4 ,he bowed down to the ruler of the earth1 and lowly bent his capped head and neck before the court2 as a tree hangs down its loads of fruits1 at the foot of a mountain4 #bh4 ,he approached before the king1 as a monkey advances to a shady and lofty tree1 loaded with fruits and flowers4 7,the artful sorcerer is compared with the cunning monkey prying into a fruitful arbour74 #bi4 ,the flippant brat then conveyed the fragrance of his sense1 with the breath of his mouth2 and addressed the lofty headed king with his sweet voice1 as the humble bee hums to the lotus4 #cj4 ,reign ,o lord6 that sittest on the earthly throne like the moon enthroned on high1 to mark one wonderful feat of my art1 known as the trick of ,kharolikik4 #ca4 ,saying so1 he began to twirl about his magic staff set with peacocks' feathers1 which began to display many wonders like the wonderful works of creation4 #cb4 ,the king beheld it describing a bright circlet1 emitting the particles of its rays around2 and viewed in the manner1 that the god ,indra views his variegated rainbow sparkling afar in the sky4 #cc4 ,as this time a chieftain of ,sinde 7who was the master of horse17 entered the court1 as a cloud appears in the starry heaven4 #cd4 ,he was followed by his swift and beautiful courser1 as the ,uchcha ,srav horse of ,indra follows his master in the celestial regions4 7,this is the ,pegasus of the ,hindus74 #ce4 ,the chieftain brought the horse before the king and said this horse my lord6 is a match for the ,uchcha ,srav1 who was produced from the milky ocean1 and flies with the swiftness of the mind4 #cf4 ,this horse of mine1 ,o king of the earth6 is the best of his kind1 and a compeer of ,uchcha ,sravs2 he is a personification of the wind in the swiftness of his flight4 #cg4 ,my master has made a present of this horse to you1 my lord2 because the best of things is a suitable present to the best of men4 7,great gifts are for the great2 or1 a donum worthy of the donor and donee74 #ch4 ,after he had ended his speech the magician spoke in a voice1 as sweet as that of the swallow1 after the roaring of the cloud is hushed to silence4 #ci4 ,do you my lord ride upon this horse1 and wander at your pleasure with full lustre on earth2 as the sun shines forth in splendour by his revolving round the heavens4 #dj4 ,hearing this the king looked at the horse1 and ordered him to be brought before him1 in a voice like that of the peacock answering the roaring cloud4 #da4 ,the king saw the horse brought before him as a figure drawn in painting1 and gazed upon him with his fixed eyes and without closing his eye-lids1 as he was himself turned to a painting4 7,a gift horse is looked in his gait1 and not in his mouth74 #db4 ,having looked upon him for a long time1 he mounted on his back1 and sat still with his closed eye-lids1 as the sage ,agastya was confounded at the sight of the sea and its rocks4 #dc4 ,he continued for a couple of hours as if he was drowned in his meditation1 and as insensible saints remain in the enjoyment of their internal and spiritual stupor4 #dd4 ,he remained as spell-bound and overpowered by his own might1 and could not be roused from his stupefaction by any body1 but was absorbed in some thoughts of his own mind4 #de4 ,the flapping chouries ceased to wave about his person1 and the holders of the flappers remained as still as the moon beams at night4 #df4 ,the ,courtiers remained motionless at seeing his quiescence1 as when the filaments of the lotus1 remain unmoved1 by their being besmeared in the mud4 #dg4 ,the noise of the people in the ,courtyard1 was all hushed and quiet2 as the roaring of the clouds is stopped at the end of the rains4 #dh4 ,the ministers were drowned in their thoughtfulness and doubts at the state of their king1 as the host of the gods were filled with anxiety on seeing the club bearing ,vishnu fighting with the demons4 #di4 ,the people were struck with terror and dismay1 at seeing this apoplexy of their prince who remained with his closed eyes1 like closed lotuses shorn of their beauty4 ,,chapter ,,cv4 ,,the ,,breaking ,,of ,,the ,,magic ,,spell4 ,argument4 ,inquiry of the courtiers into the cause of the king's apoplexy1 and his answer thereto4 ,vasishtha continued3--,after a couple of hours the king returned to his senses1 like the lotus flower resuming its beauty1 after the mists of the rainy weather are over4 #b4 ,he shook his body decorated with ornaments upon his seat2 as a mountain shakes with its peaks and woods at an earthquake4 #c4 ,his seat also shook under him as he came to his sense and moved his body1 just as the seat of ,siva on the ,kailsa mountain1 is shaken by the movement of the infernal elephant4 #d4 ,as he was about to fall down from the horseback1 he was held up by and supported upon the arms of his attendants2 as the mount ,meru is kept from falling1 by the hills at its feet and sides4 #e4 ,the attendants bore the prince1 in the deranged state of his mind upon their arms2 as the still waters of the sea bear the figure of the moon that is disturbed by the waves4 #f4 ,the king asked them softly saying1 what place was it and whose court it was2 as the bee shut up in the flower cup of the lotus1 asked it when it is about to sink in the water saying3--,ah6 where am ,i1 and where am ,i going8 #g4 ,the ,courtiers then respectfully asked the king1 what was the matter with him2 with a voice as sweet as the lotus utters to the sun when he is eclipsed by ,rhu4 #h4 ,the attendants also with all the ministerial officers1 asked him about his case2 as the gods terrified at the great deluge1 asked the sage ,mrkandeya concerning the occurrence4 #i4 ,lord6 we were greatly dismayed1 said they1 upon seeing you in that plight2 because the stoutest hearts are broken by accidents proceeding from unknown causes4 #aj4 ,what were those pleasant objects of your desire1 that had so much bewitched your mind8 ,since you know that all the objects which appear pleasant for the present1 prove to be bitter at the end4 ,gaudia principium nostri sunt saepe doloris4 ,ovid4 ,pleasure is often the introduction to pain1 and amid the roses fierce ,repentence rears her snaky crest4 ,thomson4 ,so3 ,pleasure is pain1 when drunk without a rein4 #aa4 ,how could your clear understanding1 which has been pacified by the grand doctrines and precepts of the wise1 fall in to the false fascinations of the foolish8 7,falsum gaudium juvat1 quem nisi mendosum4 ,false pleasure pleases1 none but the base74 #ab4 ,the minds of fools are fascinated by the trivial and tawdry trifles of common people2 but they are of no value to the high minded as one like yourself4 7,the good and great are above the reach of the allurements of pleasure74 #ac4 ,those who are elated by the pride of their bodies1 have their minds always excited by ungovernable passions1 which take their lead through life4 7,pride is innate in beauty74 #ad4 ,your mind is elevated above common things1 it is calm and quiet and enlightened by truth2 and fraught with excellent qualities2 yet it is strange to find it out of its wits4 #ae4 ,the mind unpracticed to reasoning1 is led away by the currents of time and place1 but the nobleminded are not subject to the influence of incantations and enchanting spells4 #af4 ,it is impossible for the reasoning mind to be weakened or deranged1 the high mind like the mount towering of ,meru1 is not to be shaken by the boisterous winds4 #ag4 ,thus consoled by his companions1 the countenance of the king resumed its colour2 as the face of the full moon collects its brightness1 in the bright fortnight of the month4 #ah4 ,the moon-like face of the king was brightened by his full open eyes1 as the vernal season is beautified by the blooming blossoms1 after the winter frost has passed away4 #ai4 ,the king's face shone forth with astonishment1 and it was mixed with fear1 at the remembrance of the charm of the magician2 as the moon shines pale in the sky1 after her deliverance from the shadow of an eclipse4 #bj4 ,he saw the magician and said to him with a smile1 as the serpent takshaka addresses his enemy--the weasel4 #ba4 ,you trickster1 said he1 what was this snare which thou didst entrap me in1 and how was it that thou didst perturb my tranquil soul by thy wily trick1 as a gale disturbs the calm of the sea4 #bb4 ,how wonderful are the captivating powers of spells1 which they have derived from the ,lord1 and whose influence had overpowered on the strongest sense of my mind4 #bc4 ,what are these bodies of men1 that are subject to death and disease and what are our minds that are so susceptible of errors1 and lead us to continued dangers4 #bd4 ,the mind residing in the body1 may be fraught with the highest knowledge1 and yet the minds of the wisest of men1 are liable to errors and illusion4 7,hominis est errare4 ,to err is human74 #be4 ,hear ye courtiers6 the wonderful tale of the adventures1 which ,i passed through under this sorcery1 from the moment that ,i had met this magician at first4 #bf4 ,i have seen so many passing scenes in one single moment under this wizard1 as had been shown of old by ,brahma in his destruction of the theurgy of ,indra4 7,the mighty ,sakra spread his ,indrajla or the web of his sorcery1 in order to frustrate the attempts of the valiant ,bali against him1 and was at last foiled himself by the ,brahma vidy of ,brahm74 #bg4 ,having said so1 the king began to relate smilingly to his courtiers1 the strange wonders which he had beheld in his state of hallucination4 #bh4 ,the king said3--,i beheld a region full with objects of various kinds1 such as rivers and lakes1 cities and mountains1 with many boundary hills1 and the ocean girding the earth around4 ,,chapter ,,cvi4 ,,the ,,talisman ,,of ,,the ,,king',s ,,marriage ,,with ,a ,,chand,,la ,,maiden4 7,an ,allegory of ,human ,depravity74 ,argument4 ,the king borne on horse-back to the habitation of a huntsman and was there married to his maiden daughter4 7,this adventure resembles that of ,tajul ,maluk in ,gule ,bkavli47 ,the king related3--,this land of mine abounding in forests and rivulets1 and appearing as the miniature of this orb of the earth4 ,literally3--as the younger twin sister of the earth3-- #b4 ,this land appearing as the paradise of ,indra1 of which ,i am the king1 and where ,i am now sitting in my court-hall1 amidst my courtiers and all these citizens4 #c4 ,there appeared here yonder sorcerer from a distant country1 like a demon rising from the infernal region on the surface of the ground4 #d4 ,he turned round his magic-wand emitting its radiance around1 as the tempest rends and scatters the rainbow of ,indra in fragments in the air4 #e4 ,i was looking intently at the whirling wand1 and the horse standing before me1 and then mounted on the back of the steed in the dizziness of my mind4 #f4 ,i sat on the back of this unmoving horse and seemed to ride on a fleet steed1 with the swiftness of the ,pushkara and vartaka clouds1 riding over the tops of immovable rocks4 #g4 ,i then went to a chase in full speed1 a pass over an ownerless desert1 howling as the surges of the boundless ocean4 #h4 ,i was borne afterwards with the horse in the air1 as if we were wafted by the winds2 and dashed onward like common people1 who are carried afar by the current of the insatiable desires of their minds4 #i4 ,being then fatigued with my journey1 and moving slowly with my wearied horse1 ,i reached to the skirt of the desert which was as vacant as the mind of a pauper1 and as empty as the heart of a woman4 7,cares hover over roofs of wealth1 and secrets from female hearts fly by stealth4 ,curae laqueata circum ,tecta volantes4 ,hor4 ,cares that flutter bat-like round fretted roofs4 ,a woman is never so weak as in keeping her secrets74 #aj4 ,it was as the wilderness of the world burnt down by a conflagration1 and without even a bird flying over it4 ,it was as a waste of sandy frost1 and without a tree or any water in it4 7,a vast desert displayed its barren waste74 #aa4 ,it appeared as another sky in its extent1 and as the eighth ocean of the world4 ,it was as a sea on earth with its bed entirely dried up4 7,there are in all only seven oceans in ,indian ,geography1 the eighth is a myth74 #ab4 ,it was as expanded as the mind of a wise man1 and as furious as the rage of the ignorant4 ,there was no trace of human feet1 nor track with any grass or herb in it4 7,immeasurable and fathomless as the sapient mind47 #ac4 ,my mind was bewildered in this boundless desert1 like that of a woman fallen into adversity1 and having no friend or food or fruit for her supportance4 7,adversity is the canker of the woman's breast3 asaubhagyan jvarstrnm74 #ad4 ,the face of the sky was washed by the waters1 appearing in the mirage of the sandy desert2 and ,i passed panting in that dreary spot until it was sunset4 #ae4 ,it was with great pain and sorrow1 that ,i passed across that vast desert2 like the wise man who goes across this world1 which is all hollow and void within4 #af4 ,after passing this desert1 ,i met a thick forest beyond it1 when the sun was setting in his setting mountain with his horse1 and tired with traversing through the hollow sphere of heaven4 #ag4 ,here the birds were warbling amidst the jmb and kadamba trees1 and were the only friends that the weary travellers could meet with1 in their weary and lonesome journey4 #ah4 ,here detached plots of long grass1 were seen waving their tops2 like covetous men nodding their heads1 on finding some riches to their heart's content4 7,the poor are pleased with a little1 and bow down their heads at petty pittances74 #ai4 ,this shady forest afforded me a little joy1 after my pains in the dry and dreary desert2 as a lingering disease seems more desirable to men1 than the pains attending on death4 #bj4 ,i then got under the shade of ,jambra tree1 and felt myself as pleased1 as when the sage ,markandeya got upon the top of the mountain at the great deluge4 7,the ,ararat of ,noah874 #ba4 ,then ,i took shelter under the creepers1 descending from its branches1 as the scorching top of a mount1 finds a temporary shadow under the umbrage of a dark cloud4 #bb4 ,as ,i was hanging down with holding the pendant roots in my hand1 the horse slided away from underneath me1 as the sins of a man glide under him1 that puts his trust in the sacred ,ganges streams4 7,the purificatory power of ,ganges water1 resides even in the belief of its holiness1 and does not consist only in bathing in it74 #bc4 ,fatigued with my travel of the live-long day in the dreary waste1 ,i took my refuge under this tree2 as a traveller rests under the shelter of a kalpa tree at the setting of the sun4 #bd4 ,all this business of the world was stopped1 as the sun went down to rest in the western hills4 7,the ,hindu ritual prescribing no duty for the night consisting of three watches--triyama rajan74 #be4 ,as the shade of night overspread the bosom of the universe1 the whole forest below betook itself to its nightly rest and silence4 7,the vegetable creation was known to sleep at night by the ,hindu sages74 #bf4 ,i reposed myself in the grassy hollow of a branch of that tree1 and rested my head on the mossy bed like a bird in its nest4 7,primeval men slept in the hollow of trees like birds1 for fear of rapacious animals in the caves of the earth below1 as also in the caverns of upland hills and mountains74 #bg4 ,i remained there as insensible as one bitten by a snake1 and as a dead body that has lost its past remembrance4 7,sleep and death are akin to each other--hypnos kai thanatos didumo adelpho74 ,i was as impotent as a sold slave2 and as helpless as one fallen in a dark ditch or blind pit4 ,bought slaves krita-dsas and their loss of liberty1 were in vogue from the earliest times in ,india4 7 -- a blind pit74 #bh4 ,i passed that one night as a long ,kalpa in my senselessness2 and ,i thought ,i was buffeting in the waves like the seer--,markandeya at the great deluge4 7i4e4 ,the body was insensible in the state of sleep2 but the mind was active as in a dream1 which makes an age of a moment74 #bi4 ,i passed the night under a train of dangers and difficulties1 that invaded me as in the state of dreaming2 and ,i had no thought about my bathing or eating or worshipping my ,maker 7the mind being wholly occupied by the objects of the dream74 #cj4 ,i passed the night in restlessness and disquiet1 shaking like the branch of a tree2 and this single night of trouble was as long as it was tedious to me 7like the time of a lingering disease74 #ca4 ,a melancholy overspread my countenance1 as darkness had veiled the face of the night1 and my waking eyes kept watching for the day1 like blue-lotuses expecting with their watchful eyes the rising moon4 #cb4 ,the demoniac noise of wild beasts being hushed in the forest at the end of the night1 there fell a shivering fit on me with the clattering of my teeth through excessive cold4 #cc4 ,i then beheld the east1 red with the flush of intoxication2 as if it was laughing at seeing me drowned in my difficulties4 #cd4 ,i saw the sun advancing afterwards towards the earth1 and to mount on his ,airvata the regent elephant of that quarter4 ,he seemed to be so full of glee1 as the ignorant man has in his folly1 and the poor man in obtaining a treasure4 #ce4 ,having got up from my mossy bed1 ,i shook off my bed cloth1 like the god ,siva tossing about his elephantine hide at his giddy dance in the evening4 7,see ,magh4 ,book ,i74 #cf4 ,i then began to wander in the wide forestland1 as the god ,rudra roves about the wide world1 after its desolation by his demons at the end of kalpas4 #cg4 ,there was no animal of any kind to be seen in the desolate desert1 as the good qualities of good breeding1 are never to be found in the persons of the illiterate4 #ch4 ,i saw only the lively birds1 perching and chirping all about the woods without intermission4 #ci4 ,it was then at mid-day1 when the sun had run his eighth hour1 and the plants had dried up the dews of their morning baths4 #dj4 ,that ,i beheld a damsel carrying some food and a goblet of water1 on the way as ,hari bore the poisonous liquor to the demons in his disguise in the shape of ,mdhav4 #da4 ,she was of a swarthy complexion1 and dressed in sable black attire2 and looked askance at me2 when ,i advanced towards her as the bright moon appears towards the dark and sable night4 #db4 ,i asked her to give me some of her food in my great distress1 because1 ,i told her1 one is enriched by relieving the distress of the needy4 #dc4 ,o good maid2 said ,i1 increasing hunger is consuming my bowels and ,i would take any food1 even as the female serpent devours her own brood and young1 in the excess of her hunger4 7,hunger beats down the stony wall1 and impure food is pure to the hungry74 #dd4 ,i begged of thee and yet thou gavest me nothing1 but dost remain as inexorable as the goddess of fortune1 who declines to favour the wretched1 however they implore her aid4 7,fortune turns a deaf ear to the supplications of the poor74 #de4 ,then ,i kept a long time1 following her closely from one wood to another1 and clinging to her as her shadow1 moving behind her in the afternoon4 #df4 ,she then turned to me and said3--,know me1 to be a ,chandla girl and bearing the name of ,harakeyuri2 we are as cruel as ,rkshasas1 and feeders on human flesh as on those of horses and elephants4 #dg4 ,you cannot1 ,o ,king6 get your food by merely your craving it of me2 as it is hard to have the favour of men1 without first meeting with their desires4 #dh4 ,saying so1 she went on trippingly at every step1 and then entered into an arbour on the wayside and spoke merrily unto me saying3-- #di4 ,well1 ,i will give you of this food1 if you will consent to be my husband2 for it is not the business of base and common people to do good to others1 before securing their own good4 #ej4 ,my ,chandla father is here ploughing in the field1 with his sturdy yoke of bulls1 and has the figure of a demon1 standing in the cemetery with his haggardly hungry and dusky stature4 #ea4 ,this food is for him1 and may be given to you1 if you will agree to espouse me2 because the husband deserves to be served even at the peril of one's life4 #eb4 ,to this ,i replied1 ,i agree to take thee to my wife1 for what fool is there that will abide by the usage of his family1 when his life is in danger8 #ec4 ,she then gave me half of the food she had with her1 as ,mdhav parted with half of her ambrosia to the hungry ,indra of old4 #ed4 ,i ate the ,chandl's food1 and drank the beverage of ,jambu fruits which she gave me2 and then rested at that place1 and fell to a sleep caused by my fatigue and long walking4 #ee4 ,then she approached to me1 as a black cloud advances before the sun2 she held me in her arms1 and led me onward with her guiding hand1 and as fondly as her second self4 #ef4 ,she took me to her father1 a fat and ugly fellow of a repulsive appearance2 as the tormenting agony of death1 leads a person to the hideous cell of the devil4 #eg4 ,my companion whispered to his ears the tidings of our case1 as the black bee hums her tale softly to the ear of an elephant 7in order to sip his frontal juice or ichor of mada-br74 #eh4 ,this man1 said she1 is to be my husband1 if you1 my father1 will give your consent4 ,to this he expressed his approval by saying--8,vdham be it so0 by the end of this day 7when marriage rites usually take place and is called godhuli1 or the dusty dusk of returning herds from their pasture grounds74 #ei4 ,he loosened the bulls from their yoke1 as the regent of death releases his hell hounds4 ,and it was in the dusk of the day1 when the sky was obscured by the evening mist1 and rising dust of godhuli1 that we were dismissed from the demons' presence1 to take our own way4 #fj4 ,we passed the great jungle in a short time1 and reached the ,chandla's abode in the evening2 as the demons pass amidst the funeral ground1 to rest in their charnel vaults at night4 #fa4 ,the dwelling had on one side1 the slaughtered monkeys1 cocks and crows2 and swarms of flies flying over them1 and sucking the blood sprinkled over the ground4 #fb4 ,the moist entrails and arteries of the slaughtered beasts1 that were hung up to be dried in the sun2 were chased by the ravenous birds of the air1 that kept hovering over them2 while flocks of birds fluttered over the ,jambira trees 7to pick up the fruits for their food74 #fc4 ,there were heaps of fat laid up to be dried in the portico1 and ravenous birds flying over them2 and the skins of the slain animals1 which were besmeared with blood1 lay in piles before their sight4 #fd4 ,little children had bits of flesh in their hands1 beset by buzzing flies2 and there were the veteran ,chandlas1 sitting by and rebuking the boys4 #fe4 ,we then entered the house scattered with disgusting entrails and intestines about1 and ,i thought myself as the ghost of a dead man standing beside the regent of death4 #ff4 ,i had then a seat of a big plantain leaf1 given to me with due respect1 in order to be seated as a welcome guest1 in the abominable abode of my new-earned father-in-law4 #fg4 ,my squint eyed mother-in-law then eyed at me1 with her blood-red eyeballs2 and muttered with gladness in her look1 8is this our would-be son-in-law80 #fh4 ,afterwards we sat on some seats of skin1 and ,i partook of the repast which was served before me1 as the reward of my sins4 7i4e4 ,this fare was as unpalatable1 as the requital of one's crimes74 #fi4 ,i heard there many of those endearing words1 which were the seeds of endless misery2 as also many such speeches that were unpleasant to my mind1 for their being of no benefit to me4 #gj4 ,afterwards1 it came to pass on one day1 when the sky was cloudless and the stars were shining2 that they presented a dowry of cloths and other articles before me 7as dnadravya74 #ga4 ,with these they made over that frightful maiden to me1 and we were joined together as black and white1 and as sin and its torment together 7i4e4 she was given to torment me for my past sins74 #gb4 ,the flesh-eating ,chandlas1 festivated the marriage ceremony with profusion of wine and loud shouts of joy2 they beat their sounding tomtoms with merriment1 as wicked men delight in carrying on the acts of their vileness4 7,the giddy mirth of the rabble1 is compared with the revelry of the riotous74 ,,chapter ,,cvii4 ,,description ,,of ,a ,,train ,,of ,,dangers4 ,argument4 ,the ,king's residence at the ,chandla's abode and his adventures during sixty years at that place4 ,the king continued3--,what more shall ,i say of that festivity1 which had quite subdued my soul8 ,i was thenceforward named as ,pushta-,pukkusha or cherished ,chandla by my fellows4 7,beng-ghar-jmi or home-bred bridegroom74 #b4 ,after the festivity had lasted for a week1 and ,i had passed full eight months at that place2 my wife had her pubertal efflorescence1 and afterwards her conception also 7garbhdhna and garbha74 #c4 ,she was delivered of a daughter which is the cause of woe1 as a danger is the spring of calamities4 7,the parallel passage is well known drik dukhkha dyika1 a daughter is the source of grief74 ,this daughter grew up as soon as the growth of the cares and sorrows of the ignorant4 7,the wise neither care nor sorrow for any earthly matter74 #d4 ,she brought forth again a black boy in course of three years2 as the fruit of folly raises the false expectation of fruition4 7i4e4 ,we are often frustrated in our hopes in our boys74 #e4 ,she again gave birth to a daughter and then to another boy2 and thus ,i became an old ,chandla1 with a large family in that forest land4 #f4 ,in this manner passed many years with these shoots of my woe in that place2 as a ,brahmicide has to pass long years of torment in hell-fire4 7,here is a piece of priestcraft in the augmented torment for killing a ,brahman as any other man74 #g4 ,i had to undergo all the pains of heat and cold1 of chill-winds and frost1 without any help to be had in that dreary forest2 and as an old tortoise is constrained to move about in the mud of a pool for ever4 #h4 ,being burthen with the cares of my family1 and troubled by anxieties of my mind2 ,i saw my increasing afflictions like a conflagration rising all about me4 #i4 ,clad in bark and wrapt in old and ragged cloths1 with a covering of grass and a straw hat on my head1 ,i bore loads of logs from the woods2 as we bear the burden of sins on our backs and heads4 7,see ,bunyan's ,pilgrim's ,progress74 #aj4 ,i had to pass full many a live-long year1 under the shade of dhaval trees2 with no other cloth or covering on me than an old tattered1 dirty and stinking ,kaupina1 which was beset by fleas and leeches4 7,kaupina a piece of rag covering the lower secret parts of the body as that of ,fakirs and ,yogis74 #aa4 ,i was exposed to the chill cold winds1 in all my toils to support my family2 and lay like a frog in some cave in the woods1 under the keen blasts of winter4 #ab4 ,the many quarrels and bickerings1 and the sorrows and wailings1 to which ,i was often exposed at home and abroad1 made my blood to gush out in tears from my weeping eyes4 #ac4 ,we passed the nights on marshy grounds in the jungle1 and being deluged by the raining clouds1 we took our shelter in the caverns of mountains1 with no other food than the roasted flesh of bears4 #ad4 ,afterwards the rainy season of sowing being over1 and the dark drizzling clouds having dispersed in air1 ,i was driven from my abode1 by the unkindness of my relations and continued contention with others4 #ae4 ,being thus in dread of every body in the neighbourhood1 ,i removed myself to the house of another man1 where ,i dwelt with my wife and prattling children for some years4 #af4 ,then vexed by the scolding of the termagant ,chandl1 and the threats of the villainous ,chandlas2 my face became as pale as the waning moon under the shadow of ,rhu 7the ascending node74 #ag4 ,i was bit and scratched by the teeth and nails of my wife1 as if my flesh and muscles were torn and gnawed down under the grinders of a tigress2 and ,i was as one caught by or sold to a hellish fiend1 and thought myself as changed to an infernal being also4 #ah4 ,i suffered under the torrents of snow thrown out of the caverns of the ,himlaya1 and was exposed to the showers of frost1 that fell continually in the dewy season4 #ai4 ,i felt on my naked body the iron shafts of rain1 as darts let fly from the bow of death2 and in my sickly and decrepit old age1 ,i had to live upon the roots of withered vegetables4 #bj4 ,i dug them out plentifully from the woodland grounds and eat them with a zest1 as a fortunate man has in tasting his dainty dishes of well cooked meat4 #ba4 ,i took my food apart and untouched by any body1 for fear of being polluted by the touch of a vile and base born family2 and because the pungency of my unsavoury diet1 made my mouth wry at every morsel4 #bb4 ,while ,i was famishing in this manner1 ,i saw others had their venison and sheep's flesh bought from other places for their food2 and who pampered their bodies also with the flesh they cut out from other living animals and devoured raw with great zest4 #bc4 ,they bought animal flesh sold in iron pots and stuck in spits1 for undergoing migrations into as many thousand bodies as they have killed and fed upon4 7,this is the ,pythagorean doctrine of metempsychosis of the soul1 as described in ,goldsmith's ,citizen of the ,world74 #bd4 ,i often repaired to the garden grounds of the ,chandlas1 with my spade and basket in the cool of the evening1 in order to collect the raw flesh1 which had been cast about in the dirt1 for making any food of them4 #be4 ,but the time seemed to turn favourable to me1 when ,i was about to be cast into hell1 by leading me to take refuge of the mountain caverns1 and seek my supportance there by the roots and plants growing therein4 #bf4 ,in this state1 ,i was met by my good chance1 on some ,chandlas appearing in person before me1 and driving away the village dogs with their clubs from before them 7to the woods74 #bg4 ,they gave my wife and children some bad rice as the villagers used to take1 and we passed the night under the shade of a palm tree1 whose withered leaves were rattling with the rain drops1 that fell in showers upon them4 #bh4 ,we passed the night in company with the sylvan apes1 with our teeth clattering with cold2 and the hairs of our bodies standing on their ends1 like a thousand thorns through coldness4 #bi4 ,the rain drops decorated our bodies with granules of vivid pearls1 and our bellies were as lean and lank like an empty cloud through hunger and for want of food4 #cj4 ,then there rose a quarrel in this diresome forest1 between me and my wife2 and we kept answering one another1 with our clattering teeth and ruddy eyes by effect of the cold4 #ca4 ,my foul and dirty person resembled that of a dark black demon1 and we roved about the borders of rivers and brooks1 to fish with a rod and hook in my hand4 #cb4 ,i wandered also with a trap in my hand1 like ,yama with his noose at the desolation of the earth2 and caught and killed and drank the heart blood of the deer in my hunger and thirst4 #cc4 ,i sucked the warm heart blood1 as the milk of my mother's breast1 at the time of famishing2 and being besmeared in blood1 ,i stood as a blood sucking demon in the cemetery4 #cd4 ,the ,vetlas of the woods fled before me1 as they do from the furies of the forests2 and ,i set my snares and nets in the woods1 for catching the deer and birds of the air4 #ce4 ,as people spread the nets of their wives and children1 only to be entangled in them in the false hope of happiness2 so did ,i spread my net of thread1 to beguile the birds to their destruction4 #cf4 ,though worried and worn out in the nets of worldly cares1 and surrounded on every side by the miseries of our vicious lives2 yet do our minds take their delight1 in the perpetration of cruel and foul acts 7to the injury of others74 #cg4 ,our wishes are stretched as far and wide1 as a running river overflows its banks in the rainy season2 but the objects of our desires fly afar from us1 as snakes hide themselves from the snake eating ,karabhas by their own sagacity4 7,the ,karabha is a quadruped of the weasel kind1 and is called gohadgel--in ,bengali74 #ch4 ,we have cast off kindness from our hearts1 as the snake leaves off his slough2 and take a delight to let fly the hissing arrows of our malice1 as the thunder storm betides all animals4 #ci4 ,men are delighted at the sight of cooling clouds1 at the end of the hot season2 but they avoid at a distance the rough briny shore spreading wide before them4 7,so men hail their happiness1 and avoid their troubles74 #dj4 ,but ,i underwent many a difficulty1 which multiplied as thickly upon me1 as the weeds growing in dales2 and ,i moved about all the corners of that hellish spot1 during my destined time4 7,what is decreed1 cannot be avoided74 #da4 ,i have sown the seeds of sin under the rain-water of my ignorance1 to grow speedily as thorns on my way4 ,i have laid hidden snares for the unwary innocent1 to secure myself in the mountain caves4 #db4 ,i have caught and killed the innocent deer in the trap2 to feed upon its flesh2 and have killed the chouri kine1 to lay my head on the hair hanging down their necks4 #dc4 ,i slept unconscious of myself in my ignorance1 as ,vishnu lay on his huge hydra2 ,i lay with my out-stretched legs and limbs in the brown cell1 resounding to the yell of wild beasts abroad4 #dd4 ,i lay my body also1 on the frost of a cave in the marshy ground of ,vindhy2 and wrapped my swarthy form in a tattered quilt1 hanging down my neck and full of fleas4 #de4 ,i bore it on my back1 as a bear bears the long bristles upon him even in the hot season2 and suffered the heat of the wild fire1 which burnt away many wild animals which perished in groups as in the last conflagration of the world4 #df4 ,my wife bore her young ones1 both for our pleasure as well as pain3 as the food of the glutton1 is both for his satiety and sickness2 and the influence of planets1 is for our good and evil also4 #dg4 ,thus ,i the only son of a king1 had to pass sixty painful years of my life1 as so many kalpa ages of long duration4 #dh4 ,i raved sometimes in my rage1 and wept at others in my bitter grief2 ,i fared on coarse meals1 and dwelt1 alas6 in the abodes of vulgar ,chandlas4 ,thus ,i passed so many years of my misery at that place1 as one fastened to the fetters of his insatiable desires1 is doomed to toil and moil for naught until his death4 7,bound to our desires1 we are dragged to the grave74 ,,chapter ,,cviii4 ,,description ,,of ,a ,,drought ,,and ,,dearth4 ,argument4 ,the distress of ,chandlas caused by famine and want of ,rain4 ,the king continued to say3--,time passed away1 and old age overtook me1 and turned my beard to blades of grass covered with hoar frost4 #b4 ,my days glided away in alternate joy and grief1 brought on by my fate and acts2 just as a river flows on with the green and dried leaves1 which the winds scatter over it4 #c4 ,quarrels and broils1 misfortunes and mischances1 befell on me every moment2 and beset me as thickly and as fastly as the arrows of woe flying in a warfare4 #d4 ,my foolish mind kept fluttering like a bird1 in the maze of my wishes and fancies2 and my heart was perturbed by passions1 like the sea by its raging waves4 #e4 ,my soul was revolving on the vehicle of my wandering thoughts2 and ,i was borne away by them like a floating straw1 to the whirlpool of the eventful ocean of time4 #f4 ,i that moved about like a worm amidst the woodlands of ,vindhy1 for my simple supportance1 felt myself in the process of years1 to be weakened and pulled down in my frame1 like a biped beast of burthen4 #g4 ,i forgot my royalty like a dead man1 in that state of my wretchedness1 and was confirmed in my belief of a ,chandla1 and bound to that hilly spot like a wingless bird4 #h4 ,the world appeared to me1 as desolate as at its final desolation2 and as a forest consumed by a conflagration2 it seemed as the sea-shore lashed by huge surges2 and as a withered tree struck by a lightning4 #i4 ,the marshy ground at the foot of ,vindhy was all dried up1 and left no corn nor vegetable1 nor any water for food or drink2 and the whole group of ,chandlas1 was about to die in dearth and dryness4 #aj4 ,the clouds ceased to rain1 and disappeared from sight2 and the winds blew with sparks of fire in them4 7,the hot winds of the monsoon called agni-vrishti74 #aa4 ,the forest trees were bare and leafless1 and the withered leaves were strewn over the ground2 wild fires were raging here and there1 and the wood-lands became as desolate1 as the abodes of austere ascetics 7dwelling in the deserts74 #ab4 ,there ensued a formidable famine1 and a furious flame of wildfire spread all around2 it burnt down the whole forest1 and reduced the grass and gravels all to ashes4 #ac4 ,the people were daubed with ashes all over their bodies1 and were famishing for want of food and drink2 because the land was without any article of food or even grass or water in it1 and had turned to a dreary desert4 #ad4 ,the mirage of the desert glistened as water1 and deluded the dry buffaloes to roll in it 7as in a pool72 and there was no current of breeze to cool the desert air4 #ae4 ,the call and cry for water1 came only to the ears of men2 who were parching under the burning rays of the torrid sun 7in the ,deccan74 #af4 ,the hungry mob1 hurrying to browse the branches and herbs1 yielded their lives in those acts2 while others sharpened their teeth1 in their acts of tearing and devouring one another4 #ag4 ,some ran to bite the gum of catechu1 thinking it to be a bit of flesh2 while others were swallowing the stones1 as if they were cakes lying on the ground before them4 #ah4 ,the ground was sprinkled with blood1 by the mutual biting and tearing of men2 as when blood is spilt in profusion1 by the lion's killing a big and starving elephant4 #ai4 ,every one was as ferocious as a lion1 in his attempt to devour another as his prey2 and men mutually fought with one another1 as wrestlers do in their contest4 #bj4 ,the trees were leafless1 and the hot winds were blowing as fire-brands on all sides2 and wild cats were licking the human blood1 that was spilt on the rocky ground4 #ba4 ,the flame of the wild fire rose high in the air1 with clouds of smoke whirling with the howling winds of the forest2 it growled aloud in every place1 and filled the forest-land with heaps of brown cinders and burning fire brands4 #bb4 ,huge serpents were burnt in their caves1 and the fumes rising from these burning bodies1 served to grow the poisonous plants on the spot2 while the flame stretching aloft with the winds1 gave the sky an appearance of the glory of the setting sun4 #bc4 ,heaps of ashes were lifted like dust1 by the high howling winds1 and stood as domes unsupported by pillars in the open sky2 and the little children stood crying for fear of them1 beside their weeping parents4 #bd4 ,there were some men who tore a dead body with their teeth1 and in their great haste to devour the flesh1 bit their own hands and fingers1 which were besmeared in their own blood4 #be4 ,the vultures flying in the air1 darted upon the smoke1 thinking it a turret of trees1 and pounced upon the fire brands1 taking them for bits of raw flesh4 #bf4 ,men biting and tearing one another1 were flying in all directions2 when the splitting of the burning wood hit upon their breasts and bellies1 and made them gory with blood gushing out of them4 #bg4 ,the winds were howling in the hollow caves1 and the flames of the wild fire flashing with fury2 the snakes were hissing for fear of these1 and the burnt woods were falling down with hideous noise4 #bh4 ,thus beset by dangers and horrors1 with no other shelter than the rugged hollows of rocks1 this place presented a picture of this world1 with its circumambient flames1 burning as the twelve zodiacal suns on high4 #bi4 ,the winds were blowing hot amidst the burning woods and rocks1 and drying up all things2 and the heat of the fire below and the sunbeams above1 together with the domestic calamities caused by influence of the planet ,saturn1 made this place a counterpart of this woeful world4 ,,chapter ,,cix4 ,,migration ,,of ,,the ,,chand,,las4 ,argument4 ,the perilous journey through the ,delusive ,world4 ,the king continued3--,as these calamities continued to rage in this place1 by the displeasure of destiny2 and the disasters of the last dissolution prematurely overtook the forest and mountaineers here3-- #b4 ,some of these men went out from that place1 with their wives and children1 in search of some new abodes in foreign lands2 as the clouds disperse and disappear from the sky1 after the rainy season is over4 #c4 ,they were accompanied by their wives and children and close relatives1 who clung to them as the members of their bodies2 but the lean and infirm were left behind them1 like the separated branches of trees4 #d4 ,some of these emigrants were devoured by tigers1 as they went out of their houses2 as unfledged birds are caught by falcons1 as they come out of their nests4 #e4 ,some entered into the fire like moths1 to put an end to their miserable lives2 others fell into the pits1 like fragments of rocks falling from the hills4 #f4 ,i separated myself from the connections of my father-in-law and others2 and depending upon myself1 ,i escaped narrowly from that distressed country1 with my wife and children about me4 #g4 ,we passed the pit-falls and storms1 and the wild beasts and snakes1 without any harm2 and came out of that forest safe from all the deadly perils of the way4 #h4 ,having then arrived at the border of that forest1 we got to the shade of some palm trees1 where ,i lay down my children from my shoulders as burdens of my sin and woes4#aa #i4 ,i halted here after my tiresome journey and lengthened troubles1 as one who had fled from the confines of hell2 and took my rest like the withering lotus1 from the scorching sun-beams and heat of summer4 #aj4 ,my ,chandla wife also slept under the same tree1 and my two boys lay fast asleep in each other's embrace1 under the cooling shade4 #aa4 ,afterwards my younger son ,prach'chhaka1 who was as dear to us as he was the less intelligent1 rose up and stood before me4 #ab4 ,he said with a depressed spirit1 and tears gushing out of his eyes1 8,papa give me soon some meat-food and drink or else ,i die04 #ac4 ,the little boy repeatedly made the same request1 and said with tears in his eyes1 that he was dying of hunger4 #ad4 ,i told him ,i had no meat1 and the more ,i said so1 the more he repeated his foolish craving1 which could neither be supplied with nor put down to silence4 #ae4 ,i was then moved by paternal affection1 and affliction of my heart1 to tell him1 8child1 cut off a slice of my flesh1 and roast and eat it40 #af4 ,he agreed to it1 and said #8give it then'2 because his hunger was so pressing and his vitality was so much exhausted1 that he could not decline to crave my flesh for his food4 #ag4 ,being then overpowered by affection and compassion ,i thought of putting an end to all my grief with my life1 which became so intolerable to me at his excessive distress4 #ah4 ,being unable to endure the pain of my affection1 ,i despaired of my own life2 and resolved to resort to death1 as my only friend at this last extremity4 #ai4 ,i collected some wood1 and heaped them together for my funeral pile1 and having put it on fire1 ,i saw it blaze as ,i wished4 #bj4 ,as ,i was hastening to throw myself on this pile1 ,i was immediately roused from my reverie by the sound of music proceeding from this palace1 hailing me as king1 and shouting my victory jaya4 #ba4 ,i understood this conjurer had wrought this enchantment on me1 and put me to all these imaginable troubles for so long a period4 #bb4 ,like the ignorant1 ,i was subject to a hundred changes of fortune 7which can never approach the wise74 ,as the great and mighty ,king--,lavana1 had been recapitulating and expostulating on the vicissitudes of fortune3-- #bc4 ,the sorcerer suddenly disappeared from his sight1 at which the courtiers looked around them with their staring eyes2 and then addressed the king1 saying3-- #bd4 ,this man was no sorcerer1 our liege lord6 who had no mercenary views of his own in this2 but it was a divine magic 7theurgy71 that was displayed to our lord1 to represent the lot of humanity and the state of the world4 #be4 ,this world is evidently a creation of the mind1 and the imaginary world is only a display of the infinite power of the ,almighty4 7,it was a coinage of the brain1 a stretch of the imagination which gives images to ideals74 #bf4 ,these hundreds of worldly systems1 display the multifarious powers of ,omnipotence2 which delude even the minds of the most wise1 to believe in the reality of unrealities1 as it were by the spell of magic4 #bg4 ,this delusion being so potent on the minds of wise1 it is no wonder1 that our king would be overpowered by it1 when all common minds are labouring under the same error4 #bh4 ,this delusive magic was not spread over the mind1 by any trick or art of the conjurer2 who aimed at nothing more than his own gain1 by the act of his sorcery4 7,it is the divine will1 which spreads the illusion alike on all minds74 #bi4 ,they that love money1 never go away of themselves without getting something3 therefore we are tossed on the waves of doubt 7i4e4 doubtful7 to take him for a sorcerer4 #cj4 ,vasishtha said3--,rma6 though ,i am sitting here at this moment1 before you and others of this assembly2 yet ,i am quite sensible of the truth of this story1 which is no fiction like the tale of the boy ,i have told you before1 nor is it any coining or hearsay of mine4 #ca4 ,thus the mind is enlarged by the various inventions of its imagination1 as a tree is extended by the expansion of its boughs and branches4 ,the extended mind encompasses all things1 as an outstretched arbor overspreads on the ground4 ,it is the mind's comprehension of every thing1 and its conversancy with the natures of all things1 that serve to lead it to its state of perfection4 7,the amplitude of the mind1 consists in the extent of its knowledge74 ,,chapter ,,cx4 ,,description ,,of ,,mind4 ,argument4 ,the great ,magnitude of mental powers1 and government of the ,mind4 ,vasishtha said3--,since the subjective ,intellect chit1 has derived the power of knowing the objective ,intelligibles chetyas1 from the supreme cause in the beginning2 it went on to multiply and diversify the objects of its intelligence1 and thus fell from the knowledge of the one intelligent ,universal ,ego1 to the delusion of the particular non egos ad infinitum4 7,the knowledge of the subjective universal soul being lost1 the mind is left to be bewildered in the objective particulars to no end74 #b4 ,thus ,rma1 the faculties of the mind1 being deluded by the unrealities of particulars1 they continue to attribute specialities and differences to the general ones to their utter error4 7,multiplication and differentiation of objects1 mislead the mind from the universal unity of the only one74 #c4 ,the mental powers are ever busy to multiply the unrealities to infinity1 as ignorant children are prone to create the false goblins of their fancy1 only for their terror and trouble4 #d4 ,but the reality soon disperses the troublesome unrealities1 and the unsullied understanding drives off the errors of imagination1 as the sun-shine dispels the darkness4 #e4 ,the mind brings distant objects near it1 and throws the nearer ones at a distance2 it trots and flutters in living beings1 as boys leap and jump in bushes after little birds4 #f4 ,the wistful mind is fearful1 where there is nothing to fear2 as the affrighted traveller takes the stump of a tree for demon1 standing on his way4 #g4 ,the suspicious mind suspects a friend for a foe1 as a drunken sot thinks himself lying on the ground1 while he is walking along4 #h4 ,the distracted mind1 sees the fiery ,saturn in the cooling moon2 and the nectar being swallowed as poison1 acts as poison itself4 #i4 ,the building of an aerial castle however untrue1 is taken for truth for the time being2 and the mind dwelling on hopes1 is a dreamer in its waking state4 #aj4 ,the disease of desire is the delusion of the mind2 therefore it is to be rooted out at once with all diligence from the mind4 #aa4 ,the minds of men being entangled in the net of avarice like poor stags1 are rendered as helpless as these beasts of prey1 in the forest of the world4 #ab4 ,he who has removed by his reasoning1 the vain anxieties of his mind1 has displayed the light of his soul1 like that of the unclouded sun to sight4 #ac4 ,know therefore that it is mind that make the man and not his body that is called as such3 the body is dull matter1 but the mind is neither a material nor immaterial substance 7as the spirit74 #ad4 ,whatever is done with the mind or voluntarily by any man1 know ,rma1 that act to be actually done by him 7since an involuntary action is indifferent by itself72 and whatsoever is shunned by it1 know that to be kept out in actu4 #ae4 ,the mind alone makes the whole world1 to the utmost end of the spheres2 the mind is the vacuum1 and it is the air and earth in its greatness4 7,since it comprehends them all in itself2 and none of these is perceptible without the mind74 #af4 ,if the mind do not join a thing with its known properties and qualities2 then the sun and the luminaries would appear to be without their light 7as it is with the day-blind bats and owls1 that take the day light for darkness1 and the dark night for their bright day light74 #ag4 ,the mind assumes the properties of knowledge and ignorance1 whence it is called a knowing or unknowing thing2 but these properties are not to be attributed to the body1 for a living body is never known to be wise1 nor a dead carcase an ignorant person4 #ah4 ,the mind becomes the sight in its act of seeing1 and it is hearing also when it hears any thing2 it is the feeling of touch in connection with the skin1 and it is smelling when connected with the nose4 #ai4 ,so it becomes taste being connected with the tongue and palate1 and takes many other names besides1 according to its other faculties4 ,thus the mind is the chief actor on the stage of the living animal body4 #bj4 ,it magnifies the minute and makes the true appear as untrue2 it sweetens the bitter and sours the sweet1 and turns a foe to a friend and vice-versa4 #ba4 ,in whatever manner the mind represents itself in its various aspects1 the same becomes evident to us both in our perceptions and conceptions of them4 7i4e4 ,every body takes things in the same light1 as his mind represents them unto him74 #bb4 ,it was by virtue of such a representation1 that the dreaming mind of king ,haris chandra1 took the course of one night for the long period of a dozen of years4 #bc4 ,it was owing to a similar idea of the mind1 that the whole city of ,brahm appeared to be situated within himself4 #bd4 ,the presentation of a fair prospect before the imagination1 turns the present pain to pleasure2 as a man bound in chains forgets his painful state1 in the hopes of his release or installation on the next morning4 #be4 ,the mind being well fortified and brought under the subjection of reason1 brings all the members of the body and internal passions of the heart under our control2 but the loose and ungoverned mind1 gives a loose rein to them for their going astray2 as the loosened thread of a string of pearls1 scatters the precious grains at random over the ground4 #bf4 ,the mind that preserves its clear sightedness1 and its equanimity and unalterableness in all places1 and under all conditions2 retains its even temper and nice discernment at all times1 under the testimony of its consciousness1 and approbation of its good conscience4 #bg4 ,with your mind acquainted with the states of all things1 but undisturbed by the fluctuations of the objects that come under your cognizance1 you must retain1 ,o ,rma6 your self-possession at all times1 and remain like a dumb and dull body1 7without being moved by any thing74 #bh4 ,the mind is restless of its own nature1 with all its vain thoughts and desires within itself2 but the man is carried abroad as by its current2 over hills and deserts and across rivers and seas1 to far and remote cities and countries 7in search of gain74 #bi4 ,the waking mind deems the objects of its desire1 to be as sweet as honey1 and whatever it does not like1 to be as bitter as gall2 although they may be sweet to taste2 7i4e4 the blindness of sensuous minds in their choice of evil for good1 and slighting of good as evil74 #cj4 ,some minds with too much self reliance in themselves1 and without considering the true nature of things2 give them different forms and colours1 according to their own conceptions and opinions1 though they are far from truth4 7,every man delights in his own hobby horse74 #ca4 ,the mind is a pulsation of the power of the ,divine ,intellect1 that ventilates in the breeze and glares in luminous bodies1 melts in the liquids and hardens in solid substances4 7,compare the lines of ,pope3 8,glows in the sun c40 ,the mind is dependent on the intellect1 and the mental operations1 are subordinate to the intellectual74 #cb4 ,it vanishes in vacuity and extends in the space2 it dwells in everything at its pleasure1 and flies from everywhere at its will4 #cc4 ,it whitens the black and blackens the white1 and is confined to no place or time but extends through all4 7,the mind can make a heaven of hell1 and a hell of heaven74 #cd4 ,the mind being absent or settled elsewhere1 we do not taste the sweet1 which we suck or swallow or grind under the teeth or lick with the tongue4 #ce4 ,what is seen by the mind1 is seen with the eyes1 and what is unseen by it1 is never seen by the visual organs2 as things lying in the dark are not perceptible to the sight4 #cf4 ,the mind is embodied in the organic body1 accompanied by the sensible organs2 but it is the mind that actuates the senses and receives the sensations2 the senses are the products of the mind1 but the mind is not a production of sensations4 #cg4 ,those great souls 7philosophers71 who have investigated into the manner of the connection between the two quite different substances of the body and mind1 and those learned men who show us their mutual relations 7the psychologists71 are truly worthy of our veneration4 #ch4 ,a handsome woman decked with flowers in the braids of her hair1 and looking loosely with her amorous glances1 is like a log of wood1 in contact with the body of one1 whose mind is absent from himself4 7,the dalliance of a woman is dead and lost1 to the unfeeling heart and unmindful man74 #ci4 ,the dispassionate ,yogi that sits reclined in his abstract meditation in the forest1 has no sense of his hands being bitten off by a voracious beast from his body2 owing to the absence of his mind4 #dj4 ,the mind of the sage1 which is practised in mental abstraction1 may with ease be inclined to convert his pleasures to pain1 and his pains to pleasure4 #da4 ,the mind employed in some other thought and inattentive to the present discourse1 finds it as a detached piece of wood dissevered by an axe4 7,the presence of the mind joins the parts of a lecture1 as its inadvertence disjoins them from their consecutive order74 #db4 ,a man sitting at home1 and thinking of his standing on the precipice of a mountain1 or falling into the hollow cave below1 shudders at the idea of his imminent danger3 so also one is startled at the prospect of a dreary desert even in his dream1 and is bewildered to imagine the vast deep under the clouds4 7,see ,hume on the ,association of ,ideas74 #dc4 ,the mind feels a delight at the sight of a lovely spot in its dream1 and at seeing the hills1 cities and houses stretching on1 the clusters of stars shining in the extended plain of the sky4 7,objects which are pleasurable or painful to the sight1 give pleasure and pain to the mind1 when it is connected with that sense74 #dd4 ,the restless mind is busy to stretch many a hill and dale and cities and houses in our dreams1 as these are the billows in the vast ocean of the soul4 #de4 ,as the waters of the sea display themselves in huge surges1 billows and waves1 so the mind which is in the body1 displays itself in the various sights exhibited in our dreams4 7,meaning1 the dreams to be transformations 7,vikras7 of the mind1 like the waves of the water74 #df4 ,as the leaves and branches1 flowers and fruits are the products of the shooting seed2 so every thing that is seen in our waking dreams1 is the creations of our minds4 #dg4 ,as a golden image is no other than the very gold1 so the creatures of our living dreams1 are not otherwise than the creations of our fanciful mind4 #dh4 ,as a drop or shower of rain1 and a foam or froth of the wave1 are but different forms of water2 so the varieties 7manat71 of sensible objects are but formations of the same mind4 7,lit4 formations or transformations of the mind74 #di4 ,these are but the thoughts of our minds1 that are seen in our waking dreams2 like the various garbs which an actor puts on him1 to represent different characters in a play4 #ej4 ,as the king ,lavana believed himself to be a chandla for some time1 so do we believe ourselves to be so and so1 by the thoughts of our minds4 #ea4 ,whatever we think ourselves to be in our consciousness1 the same soon comes to pass upon us2 therefore mould the thoughts of your mind in any way you like4 7i4e4 ,as one thinks himself to be1 so will he find himself to become in his own conceit74 #eb4 ,the embodied being beholds many cities and towns1 hills and rivers before him2 all which are but visions of waking dreams1 and stretched out by the inward mind4 #ec4 ,one sees a demon in a deity1 and a snake where there is no snake2 it is the idea that fosters the thought1 as the king ,lavana fostered the thoughts of his ideal forms4 #ed4 ,as the idea of man includes that of a woman also1 and the idea of father comprises that of the son likewise2 so the mind includes the wish1 and the wish is accompanied by its action with every person4 7,as when ,i say ,i have a mind to do so1 ,i mean ,i have a wish to do it2 and the same wish leads me to its execution4 ,or that the action is concomitant with the will so the phrase3 8take will for the deed074 #ee4 ,it is by its wish that the mind is subject to death1 and to be born again in other bodies2 and though it is a formless thing of its nature1 yet it is by its constant habit of thinking1 that it contracts the notion of its being a living substance 7jva74 #ef4 ,the mind is busy with its thoughts of long drawn wishes1 which cause its repeated births and deaths1 and their concomitants of hopes and fears1 and pleasure and pain4 7,the wish is father of thoughts1 and these mould our acts and lives74 #eg4 ,pleasure and pain are situated in the mind like the oil in the sesamum seed1 and these are thickened or thinned like the oil under particular circumstances of life4 ,prosperity thickens our pleasure1 and adversity our pain2 and these are thinned by their reverses again4 #eh4 ,as it is the greater or lighter pressure of the oil-mill1 that thickens or thins the oil1 so it is the deeper or lighter attention of the mind1 that aggravates or lightens its sense of pleasure or pain4 7,loss or gain unfelt1 is nothing lost or gained4 ,the pleasure or pain of which we are ignorant1 is no pleasure or pain74 #ei4 ,as our wishes are directed by the particular circumstances of time and place1 so the measurements of time and place1 are made according to the intensity or laxity of our thoughts4 7i4e4 ,the intense application or inattention of the mind1 prolongs and shortens the measure of time and place to us74 #fj4 ,it is the mind that is satisfied and delighted at the fulfilment of our wishes1 and not the body which is insensible of its enjoyments4 7,the commentary explains the participation of the enjoyment both by the body and mind1 and not by one independently of the other74 #fa4 ,the mind is delighted with its imaginary desires within the body1 as a secluded woman takes her delight in the seraglio4 7,the pleasure of imagination pleases the inmost soul1 when we have no external and bodily pleasure to enjoy74 #fb4 ,he who does not give indulgence to levities and fickleness in his heart1 is sure to subdue his mind2 as one binds an elephant by its chain to the post4 #fc4 ,he whose mind does not wave to and fro like a brandished sword1 but remains fixed as a post or pillar to its best intent and object1 is the best of men on earth2 all others 7with fickle minds71 are as insects continually moving in the mind4 #fd4 ,he whose mind is freed from fickleness1 and is sedate in itself1 is united with his best object in his meditation of the same4 7,the unflinching mind1 is sure of success74 #fe4 ,steadiness of the mind is attended with the stillness of worldly commotions1 as the suspension of the churning ,mandara1 was attended with the calmness of the ocean of milk4 #ff4 ,the thoughts of the mind being embroiled in worldly cares 7of gaining the objects of desire and enjoyments71 become the sources of those turbulent passions in the breast1 which like poisonous plants fill this baneful world 7with their deadly breath74 #fg4 ,foolish men that are infatuated by their giddiness and ignorance1 revolve round the centre of their hearts1 as the giddy bees flutter about the lotus-flower of the lake2 till at last grown weary in their giddy circles1 they fall down in the encompassing whirlpools1 which hurl them in irreparable ruin4 ,,chapter ,,cxi4 ,,healing ,,of ,,the ,,heart ,,and ,,mind4 ,arguments4 ,prompt relinquishment of desires1 and abandonment of ,egoism1 as the means of the subjection of the mind and intense application of the ,intellect4 ,vasishtha continued3--,now attend to the best remedy1 that ,i will tell you to heal the disease of the heart2 which is within one's own power and harmless1 and a sweet potion to taste4 #b4 ,it is by the exertion of your own consciousness by yourself1 and by diligent relinquishment of the best objects of your desire1 that you can bring back your refractory mind under your subjection4 #c4 ,he who remains at rest by giving up the objects of his desire1 is verily the conqueror of his mind2 which is reduced under his subjection as an elephant wanting its tusks4 #d4 ,the mind is to be carefully treated as a patient by the prescriptions of reason1 and by discriminating the truth from untruth1 as we do good diet from what is injurious4 #e4 ,mould your heated imagination by cool reasoning1 by precepts of the ,sstras1 and by association with the dispassionate1 as they do the heated iron by a cold hammer4 #f4 ,as a boy has no pain to turn himself this way and that in his play2 so it is not difficult to turn the mind1 from one thing to another at pleasure4 #g4 ,employ your mind to the acts of goodness by the light of your understanding2 as you join your soul to the meditation of ,god by light of your spirit4 #h4 ,the renunciation of a highly desirable object1 is in the power of one1 who resigns himself to the divine will2 it is a shame therefore to that worm of human being1 who finds this precept difficult for his practice4 #i4 ,he who can take the unpleasant for the pleasurable in his understanding2 may with ease subdue his mind1 as a giant overcomes a boy by his might4 #aj4 ,it is possible to govern the mind like a horse1 by one's attention and exertion2 and the mind being brought to its quietness1 it is easy to enter into divine knowledge4 #aa4 ,shame to that jackass 7lit43 jackalish man71 who has not the power to subdue his restless mind1 which is entirely under his own subjection1 and which he can easily govern4 #ab4 ,no one can reach the best course of his life1 without the tranquility of his mind2 which is to be acquired by means of his own exertion1 in getting rid of the fond objects of his desire4 7,the best course of life1 is to live free from care1 which is unattainable without subjection of our desires74 #ac4 ,it is by means of destroying the appetites of the mind1 by means of reason and knowledge of truth2 that one can have his absolute dominion over it1 without any change or rival in it4 7,the rival powers in the kingdom of the mind 7manorjya71 are the passions and the train of ignorance--moha74 #ad4 ,the precepts of a preceptor1 the instructions of the sstras1 the efficacy of mantras1 and the force of arguments1 are all as trifles as straws1 without that calmness of the mind1 which can be gained by renunciation of our desires and by the knowledge of truth4 #ae4 ,the ,one ,all and all-pervading quiescent ,brahma can be known then only1 when the desires of the mind are all cut off by the weapon of indifference to all worldly things4 #af4 ,all bodily pains of men are quite at an end1 no sooner the mind is at rest1 after the removal of mental anxieties by means of true knowledge4 #ag4 ,many persons turn their minds to unmindfulness1 by too much trust in their exertions and imaginary expectations2 and disregarding the power of destiny1 which overrules all human efforts4 #ah4 ,the mind being long practised in its highest duty1 of the cultivation of divine knowledge1 becomes extinct in the intellect1 and is elevated to its higher state of intellectual form4 #ai4 ,join yourself to your intellectual or abstract thoughts at first1 and then to your spiritual speculations4 ,being then master of your mind1 contemplate on the nature of the ,supreme soul4 #bj4 ,thus relying on your own exertion1 and converting the sensible mind to its state of stoic insensibility1 you can attain to that highest state of fixedness1 which knows no decay nor destruction4 7,spiritual bliss74 #ba4 ,it is by your exertion and fixed attention1 ,o ,rma6 that you can correct the errors of your mind2 as one gets over his wrong apprehension of taking one thing for another 7such as his mistaking of the east for the west74 #bb4 ,calmness of mind1 produces the want of anxiety2 and the man that has been able to subdue his mind1 cares a fig for his subjection of the world under him4 7,for1 what is this world1 without its perception in the mind874 #bc4 ,worldly possessions are attended with strife and warfare1 and the enjoyments of heaven also1 have their rise and fall2 but in the improvement of one's own mind and nature1 there is no contention with anybody1 nor any obstruction of any kind4 #bd4 ,it is hard for them to manage their affairs well1 who cannot manage to keep their minds under proper control4 7,govern yourself ere you can govern others4 ,or3--,govern your mind1 lest it govern you74 #be4 ,the thought of one's being dead1 and being born again as a man1 continually employ the minds of the ignorant with the idea of their egoism 7which is a false one1 since the soul has no birth or death1 nor any personality of its own74 #bf4 ,so no body is born here nor dies at any time2 it is the mind that conceives its birth and death and migration in other bodies and worlds4 7i4e4 ,its transmigration and apprehension of its rise or fall to heaven or hell74 #bg4 ,it goes hence to another world1 and there appears in another form 7of the body and mind72 or it is relieved from the encumbrance of flesh1 which is called its liberation4 ,where then is this death and why fear to die 7which is no more than progress to a new life874 #bh4 ,whether the mind roves here2 or goes to another world with its earthly thoughts1 it continues in the same state as before unless it is changed to another form 7of purity71 by its attainment of liberation 7from humanity74 #bi4 ,it is in vain that we are overwhelmed in sorrow1 upon the demise of our brethren and dependants2 since we know it is the nature of the mind1 to be thus deluded from its state of pure intelligence to that of error4 7,it is the deluded mind1 and not the intelligent soul that is subject to sorrow74 #cj4 ,it has been repeatedly mentioned both before and afterwards1 and in many other places 7of this work72 that there is no other means of obtaining the pure diet of true knowledge1 without subduing the mind 7and bringing it under the control of reason74 #ca4 ,i repeat the same lesson1 that there is no other way1 save by the government of the unruly mind1 to come to the light of the truly real1 clear and catholic knowledge of the ,supreme4 7,by catholic knowledge is meant the universally received doctrines of divinity74 #cb4 ,the mind being destroyed 7i4e4 all its function1 being suspended71 the soul attains its tranquility1 and the light of the intellect shines forth in the cavity of the heart4 #cc4 ,hold fast the discus of reason1 and cut off the bias of your mind2 be sure that no disease will have the power to molest you1 if you can have the good sense to despise the objects of pleasure1 which are attended by pain4 7,all pleasure is followed by pain4 ,or3 ,pleasure leads to pain1 and pain succeeds pleasure74 #cd4 ,by lopping the members of the mind1 you cut it off altogether2 and these being egoism and selfishness which compose the essence of the mind4 ,shun your sense that #8it is ,i' and #8these are mine4' #ce4 ,want of these feelings1 casts down the mind like a tree felled by the axe2 and disperses it like a scattered cloud from the autumnal sky4 #cf4 ,the mind is blown away by its destitution of egoism 7,ahant7 and meitatism 7mamat71 like a cloud by the winds4 7,unconsciousness of one's egoism and personality1 is the tantamount to his utter extinction1 and unification with the one universal ,soul74 #cg4 ,it is dangerous to wage a war1 against winds and weapons1 and fire and water1 in order to obtain the objects of our worldly desire2 but there is no danger whatever in destroying the growing soft and tender desires of the mind4 7,it is easier to govern one's self than to suppress his enemies74 #ch4 ,what is good1 and what is not so1 is well known for certain even to boys2 7i4e4 the immutability of good and evil is plain to common and simple understandings72 therefore employ your mind to what is good1 as they train up children in the paths of goodness4 7,sow good betimes1 to reap its reward in time4 ,if good we plant not1 vice will fill the place2 and rankest weeds1 the richest soils deface74 #ci4 ,our minds are as inveterate and indomitable1 as ferocious lions of the forest2 and they are true victors1 who have conquered these1 and are thereby entitled to salvation4 7,govern your restless mind1 and you govern the rest of your kind74 #dj4 ,our desires are as fierce lions1 with their insatiable thirst after lucre3 and they are as delusive as the mirage of the desert1 by leading us to dangers4 #da4 ,the man that is devoid of desires1 cares for nothing1 whether the winds may howl with the fury of storms2 or the seas break their bounds1 or the twelve suns 7of the ,zodiac7 rise at once to burn the universe4 #db4 ,the mind is the root1 that grows the plants of our good and evil and all our weal and woe4 ,the mind is the tree of the world1 and all peoples are as its branches and leaves1 7which live by its sap and juice74 #dc4 ,one prospers every where1 who has freed his mind from its desires2 and he that lives in the dominion of indifference1 rests in his heavenly felicity4 #dd4 ,the more we curb the desires of our minds1 the greater we feel our inward happiness2 as the fire being extinguished1 we find ourselves cooled from its heat4 #de4 ,should the mind long for millions of worldly mansions in its highest ambition2 it is sure to have them spread out to view within the minute particle of its own essence4 7,the ambitious mind grasps the whole world within its small compass74 #df4 ,opulence in expectancy1 is full of anxiety to the mind1 and the expected wealth when gained is no less troublesome to it2 but the treasure of contentment is fraught with lasting peace of mind1 therefore be victorious over your greedy mind by abandonment of all your desires4 #dg4 ,with the highly holy virtue of your unmindfulness1 and with the even-mindedness of those that have known the ,divine spirit2 as also with the subdued1 moderated and defeated yearnings of your heart1 make the state of the increate ,one as your own4 7,sedateness of the mind1 resembles the state of ,god74 ,,chapter ,,cxii4 ,,the ,,restlessness ,,of ,,the ,,mind ,,and ,,its ,,cure4 ,argument4 ,means of weakening the mind and mental ,desires4 ,vasishtha continued3--,whatever be the nature of the object of any man's desire1 his mind does not fail to run after it with great avidity in every place4 #b4 ,this eagerness of the mind rises and sets by turns1 with the view of the desired object1 like the clear bubbles of water foaming and bursting of themselves with the breath of winds4 #c4 ,as coldness is the nature of frost1 and blackness is that of ink2 so is swiftness or momentum the nature of the mind1 as stillness is that of the soul4 #d4 ,rma said3--,tell me sir1 why the mind is identified with momentum1 and what is the cause of its velocity2 tell me also2 if there is any other force to impede the motion of the mind4 #e4 ,vasishtha replied3--,we have never seen the motionless quiet of the mind2 fleetness is the nature of the mind1 as heat is that of fire4 #f4 ,this vacillating power of motion1 which is implanted in the mind1 is known to be of the same nature as that of the self-motive force of the ,divine mind2 which is the cause of the momentum and motion of those worlds4 #g4 ,as the essence of air is imperceptible without its vibration1 so we can have no notion of the momentum of our minds1 apart from the idea of their oscillation4 #h4 ,the mind which has no motion is said to be dead and defunct2 and the suspension of mental agitation1 is the condition of ,yoga quietism and leading to our ultimate liberation4 #i4 ,the mortification of the mind1 is attended with the subsidence of our woes2 but the agitated thoughts in the mind1 are causes of all our woes4 #aj4 ,the monster of the mind1 being roused from its rest1 raises all our dangers and disasters2 but its falling into rest and inaction1 causes our happiness and perfect felicity4 #aa4 ,the restlessness of the mind is the effect of its ignorance2 therefore ,rma6 exert your reason to destroy all its desires 7for temporal possessions74 #ab4 ,destroy the internal desires of your mind1 which are raised by ignorance alone2 and attain your supreme felicity by your resignation to the divine will4 #ac4 ,the mind is a thing that stands between the real and unreal and between intelligence and dull matter1 and is moved to and fro by the contending powers on either side4 #ad4 ,impelled by dull material force1 the mind is lost in the investigation of material objects2 till at last by its habitual thought of materiality1 it is converted to a material object1 resembling dull matter itself4 7,such is the materialistic mind74 #ae4 ,but the mind being guided by its intellectual powers1 to the investigation of abstract truths1 becomes an intelligent and intellectual principle1 by its continued practice of thinking itself as such4 7,this is immaterial mind74 #af4 ,it is by virtue of the exertion of your manly powers and activities1 and by force of constant habit and continued practice2 that you can succeed to attain any thing1 to which1 you employ your mind with diligence4 7,diligence overcomes all difficulties74 #ag4 ,you can also be free from fears1 and find your rest in your reliance in the sorrowless ,being2 provided you exercise your manly activities therein1 and curb the proclivities of your mind by your intelligence4 #ah4 ,it must be by the force of your intelligent mind1 that you must lift up your deluded mind1 which is drowned in the cares of this world4 ,there is no other means that will help you to do so4 #ai4 ,the mind only is capable of subduing the mind2 for who can subdue a king unless he is a king himself8 #bj4 ,our minds are the boats1 to lift us from the ocean of this world2 where we are carried too far by its beating waves1 and thrown into the eddies of despair1 and where we are caught by the sharks of our greediness4 #ba4 ,let your own mind cut the net of the mind1 which is ensnared in this world2 and extricate your soul1 by this wise policy1 which is the only means of your liberation4 7i4e4 ,set your mind to correct your mind74 #bb4 ,let the wise destroy the desires of their minds1 and this will set them free from the bonds of ignorance4 #bc4 ,shun your desire for earthly enjoyments and forsake your knowledge of dualism2 then get rid of your impressions of entity and non-entity1 and be happy with the knowledge of one unity4 #bd4 ,the thought of the unknowable1 will remove the thoughts of knowables2 this is equivalent to the destruction of desires1 of the mind and ignorance also4 #be4 ,the unknown one of which we are unconscious by our knowledge1 transcends all whatever is known to us by our consciousness4 ,our unconsciousness is our nirvna or final extinction1 while our consciousness is the cause of our woe4 #bf4 ,it is by their own attention that men soon come to the knowledge of the knowables2 but it is the unknowing or unconsciousness of these that is our nirvna1 while our consciousness is the cause of our woe4 7,want of self-consciousness1 is want of pain4 ,and perfect apathy is the perfection of solipsism74 #bg4 ,destroy ,o ,rma1 whatever is desirable to your mind1 and is the object of your affection2 then knowing them as reduced to nothing1 forsake your desires as seedless sprouts 7which can never grow72 and live content without the feelings of joy and grief4 ,,chapter ,,cxiii4 ,,description ,,of ,,ignorance ,,and ,,delusion 7,,avidy74 ,argument4 ,extirpation of ,evil ,desires and duality by the true knowledge of unity called the ,vidy4 ,vasishtha continued3--,the false desires which continually rise in the breast2 are as the appearances of false moons in the sky1 and should be shunned by the wise4 #b4 ,they rise in the minds of the unwise amidst their ignorance2 but every thing which is known only by its name and not in actuality1 can not have its residence in the minds of wise people4 7,nominalism as opposed to ,realistic ,platonism74 #c4 ,be wise1 ,o ,rma2 and do not think like the ignorant2 but consider well all that ,i tell you2--there is no second moon in the sky1 but it appears so only by deception of our optical visions4 #d4 ,there exists nothing real or unreal any where1 except the only true essence of ,god2 as there is no substantiality in the continuity of the waves1 besides the body of waters4 #e4 ,there is no reality in any thing1 whether existent or non-existent1 all which are mere creations of your shadowy ideality2 do not therefore impute any shape or figure to the eternal1 boundless and pure spirit of ,god4 #f4 ,you are no maker nor master of anything1 then why deem any act or thing as your own 7mamat--meity87 ,you know not what these existences are1 and by whom and wherefore they are made4 #g4 ,neither think yourself as actor1 because no actor can attempt to do anything4 ,discharge whatever is your duty1 and remain at your ease with having done your part4 #h4 ,though you are the actor of an action1 yet think not yourself as such1 minding your inability to do or undo any thing3 for how can you boast yourself as the actor1 when you know your inability for action4 #i4 ,if truth is delectable and untruth is odious1 then remain firm to what is good2 and be employed in your duties 7in the path of truth and goodness74 #aj4 ,but as the whole world is a gallery1 a magic and an unreality2 then say what reliance is there in it1 and what signifies pleasurableness or unpleasurableness to any body4 #aa4 ,know ,rma1 this ovum of the world to be a delusion1 and being inexistent in itself1 appears as a real existence to others4 #ab4 ,know this busy sphere of the world1 which is so full with its inessence2 to be an ideal phantasm presented for the delusion of our minds4 #ac4 ,it is like the beautiful bamboo plant1 all hollow within1 and without pith and marrow in the inside2 and like the curling waves of the sea1 both of which are born to perish without being uprooted from the bottom4 7,it is impossible to root out the bamboo as well as the rising wave of the water74 #ad4 ,this world is as volatile as the air and water flying in the air1 and hardly to be tangible or held fast in the hand2 and as precipitous as the water-fall in its course 7hurling down and sweeping away everything before it74 #ae4 ,it appears as a flowery garden1 but never comes to any good use at all2 so the billowy sea in the mirage1 presents the form of water1 without allaying our thirst4 #af4 ,sometimes it seems to be straight1 and at others a curve2 now it is long and now short1 and now it is moving and quiet again2 and everything in it1 though originally for our good1 conspires to our evil only4 #ag4 ,though hollow in the inside1 the world appears to be full with its apparent contents2 and though all the worlds are continually in motion1 yet they seem to be standing still4 #ah4 ,whether they be dull matter or intelligences1 their existence depends upon their motion2 and these without stopping any where for a moment1 present the sight of their being quite at rest4 #ai4 ,though they are as bright as light to sight1 they are as opaque as the dark coal in their bowels2 and though they are moved by a superior power1 they appear to be moving of themselves4 #bj4 ,they fade away before the brighter light of the sun1 but brighten in the darkness of the night2 their light is like that of the mirage1 by reflection of sunbeams4 #ba4 ,human avarice is as a sable serpent1 crooked and venomous1 thin and soft in its form2 but rough and dangerous in its nature1 and ever unsteady as a woman4 #bb4 ,our love of the world1 ceases soon without the objects of our affection2 as the lamp is extinguished without its oil1 and as the vermilion mark1 which is soon effaced4 7,here is a pun upon the world sneha meaning a fluid substance as well as affection2 and that the world is a dreary waste1 without the objects dear to us74 #bc4 ,our false hopes are as transient1 as the evanescent flash of lightnings2 they glare and flare for a moment1 but they disappear in the air as these transitory flashes of light4 #bd4 ,the objects of our desire are often had without our seeking2 but they are as frail as the fire of heaven2 they appear to vanish like the twinkling lightnings1 and being held carefully in the hand1 they burn it like the electric fire4 7,this passage shows the science of electricity and the catching of electric fire1 to have been known to the ancients74 #be4 ,many things come to us unasked1 and though appearing delightsome at first1 they prove troublesome to us at last4 ,hopes delayed1 are as flowers growing out of season1 which1 neither bear their fruits1 nor answer our purposes4 7,unseasonal flowers are held as ominous and useless74 #bf4 ,every accident tends to our misery1 as unpleasant dreams infest our sleep and disturb our rest4 #bg4 ,it is our delusion 7avidy71 that presents these many and big worlds before us2 as our dreams produce1 sustain and destroy all the appearances of vision in one minute4 #bh4 ,it was delusion which made one minute1 appear as many years to king ,lavana2 and the space of one night1 seem as the long period of a dozen of years to ,haris chandra4 #bi4 ,such also is the case with separated lovers among rich people1 that a single night seems as a live long year to them1 in the absence of their beloved4 #cj4 ,it is this delusive avidy1 that shortens the flight of time to the rich and happy2 and prolongs its course1 with the poor and miserable3 all of whom are subject to the power of delusion vipary'sa4 #ca4 ,the power of this delusion is essentially spread over all the works of creation1 as the light of a lamp1 is spread over things in its effulgence and not in substance4 #cb4 ,as a female form represented in a picture is no woman1 and has not the power of doing any thing2 so this avidy which presents us the shapes of our desired objects in the picture of the mind1 can produce nothing in reality4 #cc4 ,the delusion consists in the building of aerial castles in the mind1 without their substance2 and though these appear in hundreds and thousands of shapes1 they have no substantiality in them4 #cd4 ,it deludes the ignorant1 as a mirage misleads the deer in a desert2 but it can not deceive the knowing man by its false appearances4 #ce4 ,these appearances like the foaming waters1 are as continuous as they are evanescent1 they are as fleeting as the driving frost1 which can not be held in the hand4 #cf4 ,this delusion holds the world in its grasp1 and flies aloft with it in the air2 it blinds us by the flying dust1 which is raised by its furious blasts4 7,this is delusion of ambitions74 #cg4 ,covered with dust and with heat and sweat of its body1 it grasps the earth and flies all about the world4 ,the deluded man ever toils and moils1 and runs every where after his greed4 #ch4 ,as the drops of rain water1 falling from the clouds1 form the great rivers and seas2 and as the scattered straws being tied together1 make the strong rope for the bondage of beasts2 so the combination of all the delusive objects in the world1 makes the great delusion of ,my and ,moha4 7#8,gutta cum gutta facit lacum'4 ,drop by drop1 makes a lake4 ,or by drops the lake is drained4 ,and many a little1 makes a mickle74 #ci4 ,the poets describe the fluctuations of the world as a series of waves and the world itself1 as a bed of lotuses3 pleasant to sight1 but floating on the unstable element4 ,but ,i compare it with the porous stalk of the lotus1 which is full of perforations and foramens inside2 and as a pool of mud and mire1 with the filth of our sins4 7,the world is full of hidden traps and trapdoors and is a pit of sinfulness74 #dj4 ,men think much of their improvement1 and of many other things on earth2 but there is no improving in this decaying world2 which is as a tempting cake with a coating of sweets1 but full of deadly gall within4 #da4 ,it is as an extinguishing lamp1 whose flame is lost and fled we know not where4 ,it is visible as a mist1 but try to lay hold on it1 and it proves to be nothing4 #db4 ,this earth is a handful of ashes1 which being flung aloft flies in particles of dust2 and the upper sky which appears to be blue1 has no blueness in it4 #dc4 ,there is the same delusion here on earth1 as in the appearance of couple of moons in the sky2 and in the vision of things in a dream1 as also in the motion of immovable things on the land1 to the passenger in a boat4 7,things taken to be true1 prove to be false74 #dd4 ,men being long deluded by this error1 which has fastly laid hold of their minds1 imagine a long duration of the world1 as they do of the scenes in their dreams4 #de4 ,the mind being thus deluded by this error1 sees the wonderful productions of world1 to rise and fall within itself like the waves of the sea4 #df4 ,things which are real and good1 appear as otherwise in our error2 while those that are unreal and noxious1 appear as real and good to our deluded understandings4 #dg4 ,our strong avarice riding on the vehicle of the desired object1 chases the fleeting mind as bird-catchers do the flying birds in nets4 #dh4 ,delusion like a mother and wife often offers us fresh delights1 with her tender looks and breasts distilling sweet milk4 #di4 ,but these delights serve only to poison us1 while they seem to cool the worlds with their distillation2 just as the crescent orb of the moon1 injures us with too much of her moistening influence1 while it appears to refresh us with her full bright beams4 #ej4 ,blind delusion turns the meek1 mild and mute men1 to giddy and vociferous fools2 as the silent ,vetlas become in their revelrous dancings1 amidst the silent woods at night4 #ea4 ,it is under the influence of delusion1 that we see the shapes of snakes and serpents1 in our brick-built and stone made houses at night falls3 7i4e4 apprehensions of these in darkness74 #eb4 ,it makes a single thing appear as double1 as in the sight of two moons in the sky2 and brings near to us whatever is at a distance1 as in our dreams2 and even causes us to dream ourselves as dead in sleep4 #ec4 ,it causes the long to appear as short1 as our nightly sleep shortens the duration of time2 and makes a moment appear as a year1 as in the case of separated lovers4 #ed4 ,look at the power of this unsubstantial ignorance1 a negative thing1 and still there is nothing which it can not alter to some thing else4 #ee4 ,therefore be diligent to stop the course of this delusion1 by your right knowledge3 as they dry up a channel by stopping the current of the stream4 #ef4 ,rma said3--,it is wonderful that a false conception1 which has no real existence1 and is so delicate as almost a nothing 7but a name7 should thus blind the understanding4 #eg4 ,it is strange that something without form or figure1 without sense or understanding1 and which is unreal and vanishing1 should so blindfold the world4 #eh4 ,it is strange that a thing sparkling in darkness1 and vanishing in day light1 and mope-eyed as the moping owl1 should thus keep the world in darkness4 #ei4 ,it is strange that something prone to the doing of evil 7deception71 and unable to come to light and flying from sight1 and having no bodily form whatever1 should thus darken the world4 #fj4 ,it is a wonder that one acting so miserly1 and consorting with the mean and vile1 and ever hiding herself in darkness1 should thus domineer over the world4 #fa4 ,it is wonderful that fallacy which is attended with incessant woe and peril1 and which is devoid of sense and knowledge1 should keep the world in darkness4 #fb4 ,it is to be wondered that error arising from anger and avarice1 creeping crookedly in darkness1 and liable to instant death 7by its detection71 should yet keep the world in blindness4 #fc4 ,it is surprising that error which is a blind1 dull and stupid thing itself1 and which is falsely talkative at all times1 should yet mislead others in the world4 #fd4 ,it is astonishing1 that falsehood should betray a man1 after attaching so close to him as his consort1 and showing all her endearments to him2 but flying at the approach of his reason4 #fe4 ,it is strange that man should be blinded by the womanish attire of error1 which beguiles the man but dares not to look at him face to face4 #ff4 ,it is strange that man is blinded by his faithless consort of error1 which has no sense nor intelligence1 and which dies away without being killed4 #fg4 ,tell me ,sir1 how this error is to be dispelled1 which has its seat in the desires1 and is deeply rooted in the recesses of the heart and mind1 and lead us to the channels of endless misery1 by subjecting us to repeated births and deaths1 and to the pains and pleasures of life4 ,,chapter ,,cxiv4 ,,description ,,of ,,error4 ,argument4 ,spiritual knowledge1 the only means of dispelling worldly errors1 temporal desires and cares4 ,rma repeated3--,tell me sir1 how this stony blindness of man1 is to be removed1 which is caused by the train of ignorance or delusion called avidy4 #b4 ,vasishtha replied3--,as the particles of snow1 melt away at the sight of the sun1 so is this ignorance dispelled in a moment1 by a glance of the holy spirit4 #c4 ,till then doth ignorance continue to hurl down the soul and spirit1 as from a precipice to the depths of the world1 and expose them to woes1 as thick as thorny brambles4 #d4 ,as long as the desire of seeing the spirit1 does not rise of itself in the human soul1 so long there is no end of this ignorance 7avidy7 and insensibility 7,moha74 #e4 ,the sight of the supreme ,spirit1 destroys the knowledge of our self-existence1 which is caused by our ignorance2 as the light of the sun1 destroys the shadows of things4 #f4 ,the sight of the all-pervading ,god1 dispels our ignorance in the same manner1 as the light of the twelve zodiacal suns 7all shining at once71 puts the shadows of night to flight from all sides of the horizon4 #g4 ,our desires are the offspring of our ignorance1 and the annihilation of these constitutes what we call our liberation2 because the man that is devoid of desires1 is reckoned the perfect and consummate ,siddha4 #h4 ,as the night-shade of desires1 is dissipated from the region of the mind2 the darkness of ignorance is put to flight1 by the rise of the intellectual sun 7,vivekodaya74 #i4 ,as the dark night flies away before the advance of solar light1 so does ignorance disappear1 before the advancement of true knowledge--,viveka4 #aj4 ,the stiffness of our desires1 tends to bind the mind fast in its worldly chains2 as the advance of night serves to increase the fear of goblins in children4 #aa4 ,rma asked3--,the knowledge of the phenomenals as true1 makes what we call avidy or ignorance1 and it is said to be dispersed by spiritual knowledge4 ,now tell me sir1 what is the nature of the ,spirit4 #ab4 ,vasishtha replied3--,that which is not the subject of thought1 which is all-pervasive1 and the thought of which is beyond expression and comprehension is the universal spirit 7which we call our ,lord and ,god74 #ac4 ,that which reaches1 to the highest empyrean of ,god1 and stretches over the lowest plots of grass on earth1 is the all-pervading spirit at all times1 and unknown to the ignorant soul4 #ad4 ,all this is verily ,brahma1 eternal and imperishable intelligence4 ,to him no imagination of the mind can reach at any time4 #ae4 ,that which is never born or dead1 and which is ever-existent in all worlds1 and in which the conditions of being and change are altogether wanting4 #af4 ,which is one and one alone1 all and all pervading1 and imperishable ,unity2 which is incomprehensible in thought1 and is only of the form of ,intellect1 is the universal ,spirit4 #ag4 ,it is accompanied with the ever-existent1 all-extending1 pure and undisturbed ,intellect1 and is that calm1 quiet1 even and unchanging state of the soul1 which is called the ,divine ,spirit4 #ah4 ,there resides also the impure mind1 which is in its nature beyond all physical objects1 and runs after its own desire2 it is conceivable by the ,intellect as sullied by its own activity4 #ai4 ,this ubiquious1 all-potent1 great and godlike mind1 separates itself in its imagination from the ,supreme spirit1 and rises from it as a wave on the surface of the sea4 7,so the ,sruti3--,etasmat ,jayate pranahmanah c4 ,the life and mind have their rise from ,him74 #bj4 ,there is no fluctuation 7,sansriti7 nor projection 7,vikshepa7 in the all-extending tranquil soul of ,god2 but these take place in the mind owing to its desires1 which cause its production of all things in the world4 7,hence the world and all things in it1 are creations of the divine and active mind1 and not of the inactive ,supreme ,soul74 #ba4 ,therefore the world being the production of desire or will1 has its extinction with the privation of desires2 for that which comes the growth of a thing1 causes its extinction also2 as the wind which kindles the fire1 extinguishes it likewise4 7,here is a coincidence with the ,hompathic maxim ,similes per similibus74 #bb4 ,the exertion of human efforts1 gives rise to the expectation of fruition1 but want of desire1 causes the cessation of exertions2 and consequently puts a stop to the desire of employment1 together with our ignorance causing the desire4 #bc4 ,the thought that #8,i am distinct from ,brahma'1 binds the mind to the world2 but the belief that #8,brahma is all' releases the mind from its bondage4 #bd4 ,every thought about one's self1 fastens his bondage in this world2 but release from selfish thoughts1 leads him to his liberation4 ,cease from thy selfish cares1 and thou shalt cease to toil and moil for naught4 #be4 ,there is no lake of lotuses in the sky1 nor is there a lotus growing in the gold mine1 whose fragrance fills the air1 and attracts the blue bees to suck its honey4 #bf4 ,the goddess of ignorance--,avidy1 with her uplifted arms resembling the long stalks of lotus plants1 laughs in exultation over her conquests1 with the glaring light of shining moonbeams4 #bg4 ,such is the net of our wishes spread before us by our minds1 which represent unrealities as real1 and take a delight to dwell upon them1 like children in their toys4 #bh4 ,so also is the snare spread out by our own ignorance1 all over this world1 that it ensnares the busy people to their misery in all places1 as it binds fast the ignorant men and boys in its chains4 #bi4 ,men are busied in worldly affairs with such thoughts1 as these that1 #8,i am poor and bound in this earth for my life2 but ,i have my hands and feet wherewith ,i must work for myself'4 #cj4 ,but they are freed from all affairs of this life1 who know themselves as spiritual beings1 and their spiritual part is neither subject to bondage nor labour4 7,they know themselves to be bodiless1 in their embodied forms74 #ca4 ,the thought that #8,i am neither flesh nor bones1 but some thing else than my body1' releases one from his bondage2 and one having such assurance in him1 is said to have weakened his avidy or ignorance4 #cb4 ,ignorance 7avidy7 is painted in the imagination of earthly men1 to be as dark as the darkness which surrounds the highest pinnacle of ,meru1 blazing with the blue light of sapphire1 or at the primeval darkness impenetrable by the solar light4 7,hence ignorance and darkness are used as synonymous terms74 #cc4 ,it is also represented by earth-born mortals1 as the blackness which naturally covers the face of heaven by its own nature like the blue vault of the sky4 7,thus ,avidya is represented as the black and the blue goddess ,kali74 #cd4 ,thus ignorance is pictured with a visible form1 in the imagination of the unenlightened2 but the enlightened never attribute sensible qualities to inanimate and imaginary objects4 #ce4 ,rma said3--,tell me sir1 what is the cause of the blueness of the sky1 if it is not the reflexion of the blue gems on the ,meru's peak1 nor is it a collection of darkness by itself4 #cf4 ,vasishtha replied3--,rma6 the sky being but empty vacuum1 cannot have the quality of blueness which is commonly attributed to it2 nor is it the bluish lustre of the blue gems which are supposed to abound on the top of ,meru4 #cg4 ,there is neither the possibility of a body of darkness to abide in the sky1 when the mundane egg is full of light 7which has displaced the primeval darkness72 and when the nature of light is the brightness which stretches over the extramundane regions4 7,this is the zodiacal light reaching to extramundane worlds74 #ch4 ,o fortunate ,rma6 the firmament 7snya7 which is a vast vacuum1 is open to a sister of ignorance 7avidy7 with regard to its inward hollowness4 7,the sky and ignorance are twin sisters1 both equally blank and hollow within1 and of unlimited extent1 enveloping the worlds within their unconscious wombs74 #ci4 ,as one after losing his eyesight1 beholds but darkness only all about him2 so the want of the objects of sight in the womb of vacuity1 gives the sky the appearance of a darksome scene4 #dj4 ,by understanding this1 as you come to the knowledge1 that the apparent blackness of the sky1 is no black colour of its own2 so you come to learn the seeming darkness of ignorance to be no darkness in reality 7but a figurative expression derived from its similitude to the other74 #da4 ,want of desire or its indifference1 is the destroyer of ignorance2 and it is as easy to effect it1 as to annihilate the lotus-lake in the sky 7an ,utopia or a castle built in the air1 being but an airy nothing74 #db4 ,it is better1 ,o good ,rma6 to distrust the delusions of this world1 and disbelieve the blueness of the sky1 than to labour under the error of their reality4 #dc4 ,the thought that #8,i am dead1' makes one as sorrowful1 as when he dreams of his death in sleep2 so also the thought that #8,i am living' makes one as cheerful1 as when he wakes from the deadly dream of his death-like sleep4 #dd4 ,foolish imaginations make the mind as stolid as that of a fool2 but reasonable reflexions lead it to wisdom and clearsightedness4 #de4 ,a moment's reflexion of the reality of the world and of his own essence1 casts a man into the gloom of everlasting ignorance1 while his forgetfulness of these1 removes all mortal thoughts from his mind4 #df4 ,ignorance is the producer of passions and tempter to all transient objects2 it is busy in destroying the knowledge of the soul1 and is destroyed by knowledge of the soul only4 7,ignorance leads to materialism1 but it is lost under spiritual knowledge74 #dg4 ,whatever is sought by the mind1 is instantly supplied by the organs of action2 which serve as ministers subservient to the orders of their king4 7,the body serves the mind74 #dh4 ,hence who so does not attend to the dictates of his mind1 in the pursuit of sensible objects1 entertains the tranquility of his inmost soul1 by his diligent application to spirituality4 #di4 ,what did not exist at first1 has no existence even now 7i4e4 material objects72 and these that appear as existent1 are no other than the quiescent and immaculate essence--,brahma himself4 7,the eternal is ever existent1 and the instantaneous are but the phases and fluctuations of the everlasting74 #ej4 ,let no other thought of any person or thing1 or of any place or object employ your mind at any time1 except that of the immutable1 everlasting and unlimited spirit of ,brahma4 7,for what faith or reliance is there in things that are false and fleeting74 #ea4 ,rely in the superior powers of your understanding1 and exert your sovran intellect 7to know the truth72 and root out at once all worldly desire by enjoyment of the pleasures of your mind4 #eb4 ,the great ignorance that rises in the mind and raises the desires of thy heart1 has spread the net of thy false hopes for thy ruin1 causing thy death and decrepitude under them4 #ec4 ,thy wishes burst out in expressions as these that1 8these are my sons and these my treasures2 ,i am such a one1 and these things are mine40 ,all this is the effect of a magic spell of ignorance1 that binds thee fast in it4 #ed4 ,thy body is a void1 wherein thy desires have produced all thy selfish thoughts2 as the empty winds raise the gliding waves on the surface of the sea 7resembling the fleeting moments in the infinity of the ,deity74 #ee4 ,learn ye that are seekers of truth1 that the words3 ,i1 mine and this and that1 are all meaningless in their true sense2 and that there is nothing that may be called real at any time1 except the knowledge of the true self and essence of ,brahma4 #ef4 ,the heavens above and the earth below1 with all the ranges of hills and mountains on earth1 and all the lines of its rivers and lakes1 are but the dissolving views of our sight1 and are seen in the same or different lights as they are represented by our ignorance4 7,this is a tenet of the drishtisrishti system of philosophy1 which maintains ,visual creations or existence of phenomenals1 to be dependant upon sight or visual organs and are deceptio visus or fallacies of vision only74 #eg4 ,the phenomenals rise to view from our ignorance1 and disappear before the light of knowledge 7as the dreams and spectres of the dark1 are put to flight before the rising sun-light74 ,they appear in various forms in the substratum of the soul1 as the fallacy of a snake appearing in the substance of a rope4 #eh4 ,know ,rma1 that the ignorant only are liable to the error1 of taking the earth and sun and the stars1 for realities2 but not so the learned1 to whom the ,great ,brahma is present in all his majesty and full glory1 in all places and things4 #ei4 ,while the ignorant labour under the doubt of the two ideas1 of a rope and a snake in the rope2 the learned are firm in their belief1 and sight of one true ,god in all things4 #fj4 ,do not therefore think as the ignorant do1 but consider all things well like the wise and the learned4 ,forsake your earthly wishes1 and do not grovel like the vulgar by believing the unself as the self4 7,the second clause has the double sense of mistaking an alien as your own1 and of taking an unreality for the true ,god74 #fa4 ,of what good is this dull and dumb body to you1 ,rma8 7in your future state71 that you are so overcome by your alternate joy and grief at its pleasure and pain8 #fb4 ,as the wood of a tree and its gum resin1 and its fruit and seed1 are not one and the same thing1 though they are so closely akin to one another2 so is this body and the embodied being1 quite separate from one another1 though they are so closely united with each other4 #fc4 ,as the burning of a pair of bellows1 does not blow out the fire1 nor stop the air blown by another pair1 so the vital air is not destroyed by destruction of the body1 but finds its way into another form and frame elsewhere4 7,this is the doctrine of the transmigration of the soul and life in other bodies74 #fd4 ,the thought that #8,i am happy or miserable1' is as false as the conception of water in the mirage3--and knowing it as such1 give up your misconceptions of pleasure and pain1 and place your reliance in the sole truth4 #fe4 ,o how wonderful is it1 that men have so utterly forgotten the true ,brahm1 and have placed their reliance in false ignorance 7avidy71 the sole cause of errors4 #ff4 ,do not1 ,o ,rma6 give way to ignorance in your mind1 which being overspread by its darkness1 will render it difficult for you to pass over the errors of the world4 #fg4 ,know ignorance to be a false fiend and deluder of the strongest minds2 it is the baneful cause of endless woes1 and producer of the poisonous fruits of illusion4 #fh4 ,it imagines hell fire1 in the cooling beams of the watery orb of the moon2 and conceives the torments of the infernal fires1 proceeding from the refreshing beams of that celestial light4 7,this passage alludes to the poetical description of moon light as a flame of fire1 in respect to a lover1 who is impatient at the separation of his beloved1 and is burning under the inextinguishable flame of ardent desire74 #fi4 ,it views a dry desert in the wide waters1 beating with billows and undulating with the fragrance of the aqueous kalpa flowers2 and imagines a dry mirage in the empty clouds of autumn4 7,this alludes also to the wild imageries of poets1 proceeding from their false imagination and ignorance74 #gj4 ,ignorance builds the imaginary castles in empty air1 and causes the error of rising and falling towers in the clouds2 it is the delusion of our fancy1 that makes us feel the emotions of pleasure and pain in our dreams4 #ga4 ,if the mind is not filled and led away by worldly desires1 there is no fear then of our falling into the dangers1 which the day-dreams of our earthly affairs incessantly present before us4 #gb4 ,the more does our false knowledge 7error7 lay hold of our minds1 the more we feel the torments of hell and its punishments in us1 as one dreams of night-mares in his sleep4 #gc4 ,the mind being pierced by error as by the thorny stalk of a lotus1 sees the whole world revolving before it like the sea rolling with its waves4 #gd4 ,ignorance taking possession of the mind1 converts the enthroned princes to peasants2 and reduces them to a condition worse than that of beastly huntsmen4 7,all tyrants are the creatures of ignorance74 #ge4 ,therefore1 ,rma6 give up the earthly desires1 that serve at best to bind down the 7celestial7 soul to this mortal earth and its mortifying cares2 and remain as the pure and white crystal1 with reflecting the hues of all things around in your stainless mind4 #gf4 ,employ thy mind to thy duties1 without being tarnished by thy attachment to any2 but remain as the unsullied crystal1 receiving the reflections of outward objects1 without being stained by any4 #gg4 ,knowing everything with avidity in thy watchful mind1 and performing all thy duties with due submission1 and keeping from the common track with thy exalted mind1 thou wilt raise thyself above comparison with any other person4 ,,chapter ,,cxv4 ,,causes ,,of ,,happiness ,,and ,,misery4 ,argument4 ,the ,nature and ,powers of the ,mind elucidated in the moral of ,prince ,lavana's story4 ,vlmki relates3--,being thus admonished by the high minded ,vasishtha1 the lotus eyes of ,rma became unfolded as new-blown flowers4 #b4 ,he with his expanded heart and blooming face1 shone forth with a pure grace1 like the fresh lotus reviving at the end of night1 under the vivifying beams of the rising sun4 #c4 ,his smiling countenance shone forth as the shining moon1 with his inward enlightenment and wonder2 and then with the nectarious beams of his bright and white pearly teeth1 he spoke out these words4 #d4 ,rma said3--,o wonder6 that the want of ignorance should subdue all things1 as if it were to bind the huge hills with the thin threads of lotus stalks4 7,wondrous achievements of science74 #e4 ,o6 that this straw of the earth1 which shows itself to be so compact a body in the world2 is no more than the production of our ignorance1 which shows the unreal as a reality4 #f4 ,tell me further for my enlightenment regarding the true nature of this magical earth1 which rolls as a ceaseless stream1 running amidst the etherial worlds4 #g4 ,there is another great doubt that infests my breast1 and it is with regard to the state which attended on the fortunate ,lavana at last4 #h4 ,tell me moreover regarding the embodied soul and the animated body1 whether they are in concord or discord with one another1 and which of them is the active agent and recipient of the rewards of acts in this earth4 #i4 ,tell me also who was that sorcerer and where he fled1 after putting the good prince ,lavana to all his tribulation1 and then restoring him to his former exalted position4 #aj4 ,vasishtha said3--,the body is as a frame of wood work1 and contains nothing 7spiritual7 in it2 it receives the reflexion of an intelligence in it as in a dream1 and this is called the mind4 #aa4 ,this mind becomes the living principal 7life71 and is endued with the power of thinking also4 ,it is as unstable as a boat on the current of world of affairs1 and plays the part of a fickle monkey1 amidst the busy castle of the world4 #ab4 ,the active principle in the body1 is known under the several appellations of the mind1 life and egoism 7or consciousness72 and having a body for its abode1 is employed in a variety of actions4 #ac4 ,this principle is subject to endless pains and pleasures in its unenlightened or unawakened state1 and the body bears no relation with them4 7,the mind is the perceptive and sensitive principle and not the body74 #ad4 ,the unenlightened understanding again has received many fictitious names1 according to the various faculties which it exhibits in its acts4 #ae4 ,as long as the unawakened mind is in its sleeping state1 it perceives the busy bustle of the world as it were in his dream1 and which is unknown to the waking or enlightened mind4 #af4 ,as long as the living being is not awakened from its dormancy1 so long it has to labour under the inseparable mist of worldly errors4 #ag4 ,but the darkness over-hanging on the minds of the enlightened1 is as soon put to flight as the shade of night overspreading the bed of lotuses1 is dispersed at sun rise4 #ah4 ,that which is called the heart1 the mind1 the living soul1 ignorance and desire by the learned1 and what is also styled the principle of action1 is the same embodied being that is subject both to the feelings of pleasure and pain4 #ai4 ,the body is dull matter and is insensible of pain and pleasure2 it is the embodied being1 which is said to be subject to these by men of right reason3 and this by reason of its impervious ignorance and irrationality1 is the cause of its own misery4 #bj4 ,the living soul is the subject of its good and bad actions2 but it becomes confined in its body by reason of its irrationality1 and remains pent up there like the silkworm in its cocoon4 #ba4 ,the mind being fast bound to its ignorance1 exerts its faculties in various ways1 and turns round like a wheel in its various pursuits and employments4 #bb4 ,it is the mind dwelling in the body1 that makes it to rise and set1 to eat and drink1 to walk and go1 and to hurt and kill1 all which are acts of the mind1 and not of the body4 #bc4 ,as the master of the house does his many acts in it1 and not the house itself2 so the mind acts its several parts in the body1 and not the body by itself4 #bd4 ,the mind is the active and passive agent of all the actions and passions1 and of the pains and pleasures of the body2 and it is the mind only that makes the man4 #be4 ,hear me now tell you the useful moral of the story of ,lavana2 and how he was transformed to a ,chandla1 by derangement of his mind4 #bf4 ,the mind has to feel the effects of its actions whether good or evil2 and in order that you may understand it well1 hear attentively what ,i will now relate unto you4 #bg4 ,lavana who was born of the line of king ,harischandra1 thought within himself one day1 as he was sitting apart from all others of his court4 #bh4 ,my grand-father was a great king and performed the ,rjasya sacrifice in act2 and ,i1 being born of his line1 must perform the same in my mind 7i4e4 mentally74 #bi4 ,having determined so1 and getting the things ready for the sacrifice1 he entered the sacrificial hall for his initiation in the sacred rites4 #cj4 ,he called the sacrificial priests1 and honoured the holy saints2 he invited the gods to it1 and kindled the sacrificial fire4 #ca4 ,having performed the sacrifice to his heart's content1 and honoured the gods1 sages and ,brhmans2 he went to a forest to reside there for a year4 #cb4 ,having then made presents of all his wealth to ,brhmans and other men1 he awoke from his slumber in the same forest by the evening of that day4 #cc4 ,thus the king ,lavana attained the merit of the sacrifice1 in his internal satisfaction of having attained the meritoriousness of the sacrifice4 #cd4 ,hence learn to know the mind to be the recipient of pleasure and pain2 therefore employ your attention1 ,rma6 to the purification of your mind4 #ce4 ,every man becomes perfect in his mind in its full time and proper place2 but he is utterly lost who believes himself to be composed of his body only4 #cf4 ,the mind being roused to transcendental reason1 all miseries are removed from the rational understanding2 just as the beams of the rising sun falling upon the lotus-bud1 dispel the darkness that had closely contracted its folded petals4 ,,chapter ,,cxvi4 ,,birth ,,and ,,incarnation ,,of ,,adepts ,,in ,,yoga4 ,argument4 ,production of the ,body from the ,mind4 ,rma asked3--,what evidence is there sir1 in proof of ,lavana's obtaining the reward of his mental sacrifice of ,rjasya1 in his transformation to the state of the ,chandla1 as it was wrought upon him by the enchantment of the magician8 #b4 ,vasishtha answered3--,i was myself present in the court-house of king ,lavana1 at the time when the magician made his appearance there1 and ,i saw all that took place there with my own eyes4 #c4 ,after the magician had gone and done his work1 ,i with the other courtiers1 was respectfully requested by the king ,lavana1 to explain to him the cause 7of the dream and its circumstances74 #d4 ,after ,i had pondered the matter and clearly seen its cause1 ,i expounded the meaning of the magician's spell1 in the way as ,i shall now relate to you1 my ,rma6 #e4 ,i remembered that all the performers of ,rjasya sacrifice1 were subjected to various painful difficulties and dangers1 under which they had to suffer for a full dozen of years4 #f4 ,it was then that ,indra1 the lord of heaven had compassion for ,lavana1 and sent his heavenly messenger in the form of the magician to avert his calamity4 #g4 ,he taxed the ,rjasya sacrificer with the inflictment of the very many hardships in his dream1 and departed in his aerial journey to the abode of the gods and ,siddhas4 #h4 7,prose7 ,thus ,rma6 it is quite evident and there is no doubt in it4 ,the mind is the active and passive agent of all kinds of actions and their sequences4 7a74 ,therefore rub out the dirt of your heart1 and polish the gem of your mind2 and having melted it down like the particle of an icicle1 by the fire of your reason1 attain to your chief good summum bonum at last4 7b74 ,know the mind as self-same with ignorance 7avidy71 which presents these multitudes of beings before you1 and produces the endless varieties of things by its magical power4 7c74 ,there is no difference in the meanings of the words ignorance1 mind1 understanding and living soul1 as in the word tree and all its synonyms4 7d74 ,knowing this truth1 keep a steady mind freed from all its desires2 and as the orb of the clear sun of your intellect has its rise1 so the darkness of your nolens and volens flies away from you4 7e74 ,know also this truth1 that there is nothing in the world which is not to be seen by you1 and which can not be made your own1 or alienated from you4 ,nothing is there that does not die or what is not yours or others4 ,all things become all at all times4 7,this dogma is based on a dictum of the ,vednta given in the ,madhu ,brhmana4 ,that nothing is confined in any place or person at all times1 but passes from one to another in its turn and time74 #i4 ,the multitudes of existent bodies and their known properties1 meet together in the substantiality 7of the self-same ,brahma72 as the various kinds of unburnt clay vessels1 are melted down in the same watery substance4 #aj4 ,rma said3--,you said sir1 that it is by weakening the desires of our mind1 that we can put an end to our pleasures and pains2 but tell me now1 how is it possible to stop the course of our naturally fickle minds4 #aa4 ,vasishtha replied3--,hear1 ,o thou bright moon of ,raghu's race6 the proper course that ,i will tell thee for quieting the restless mind2 by knowing this thou shalt obtain the peace of thy mind1 and be freed from the actions of thy organs of sense4 #ab4 ,i have told you before of the triple nature of the production of beings here below1 which ,i believe1 you well remember4 #ac4 ,of these the first is that power 7,brahm71 who assumed to himself the shape of the ,divine ,will 7,sankalpa71 and saw in his presence whatever he wished to produce1 and which brought the mundane system into existence4 #ad4 ,he thought of many changes in his mind1 as those of birth and death1 of pleasure and pain1 of the course of nature and effect of ignorance and the like2 and then having ordained them as he willed1 he disappeared of himself as snow before the solar light4 #ae4 ,thus this god1 the personification of ,will1 rises and sets repeatedly1 as he is prompted from time to time by his inward wish4 7,so does every living being come out of the mould of its internal desire4 ,or that3--it is the wish1 that frames and fashions every body1 or the will that moulds the mind74 #af4 ,so there are millions of ,brahms born in this mundane egg1 and many that have gone by and are yet to come1 whose number is innumerable 7and who are incarnations of their desires only74 #ag4 ,so are all living beings in the same predicament with ,brahm1 proceeding continually from the entity of ,god4 ,now ,i will tell you the manner in which they live1 and are liberated from the bond of life4 #ah4 ,the mental power of ,brahm issuing from him1 rests on the wide expanse of vacuum which is spread before it2 then being joined with the essence of ether1 becomes solidified in the shape of desire4 #ai4 ,then finding the miniature of matter spread out before it1 it becomes the quintessence of the quintuple elements4 ,having assumed afterwards the inward senses1 it becomes a suitable elementary body composed of the finest particles of the five elements4 ,it enters into grains and vegetables1 which re-enter into the bowels of animals in the form of food4 #bj4 ,the essence of this food in the form of semen1 gives birth to living beings to infinity4 #ba4 ,the male child betakes himself in his boy-hood1 to his tutor for the acquisition of knowledge4 #bb4 ,the boy next assumes his wondrous form of youth1 which next arrives to the state of manhood4 #bc4 ,the man afterwards learns to choose something for himself1 and reject others by the clearsightedness of his internal faculties4 #bd4 ,the man that is possessed of such right discrimination of good and evil1 and of right and wrong1 and who is confident of the purity of his own nature1 and of his belonging to the best caste 7of a ,brahmn72 attains by degrees the supernatural powers for his own good1 as also for the enlightenment of his mind1 by means of his knowledge of the seven essential grounds of ,yoga meditation4 ,,chapter ,,cxvii4 ,,different ,,states ,,of ,,knowledge ,,and ,,ignorance4#ab ,argument4 ,the septuple grounds of true and false ,knowledge and their mixed modes4 ,and firstly1 of self-abstraction or abstract knowledge of one or swarpa2 and then of the different grounds of ,ignorance4 ,rma said3--,please sir1 tell me in brief1 what are the grounds of yoga meditation1 which produce the seven kinds of consummation1 which are aimed at by the yogi adepts4 ,you sir1 who are best acquainted with all recondite truths1 must know it better than all others4 #b4 ,vasishtha replied3--,they consist of the seven states of ignorance 7ajnna-bhmi71 and as many of knowledge also2 and these again diverge into many others1 by their mutual intermixture4 7,participating the natures of one another1 and forming the mixed modes of states of truth and error74 #c4 ,all these states 7both of right and wrong cognitions71 being deep rooted in the nature of man 7mah-satta71 either by his habit or of training1 made produce their respective fruits or results 7tending to his elevation or degradation in this world and the next74 ,note4 ,habit or natural disposition 7pravritti7 is the cause of leading to ignorance and its resulting error2 but good training--sdhana and better endeavours--prayatna1 are the causes of right knowledge and elevation4 #d4 ,attend now to the nature of the sevenfold states or grounds of ignorance2 and you will come to know thereby1 the nature of the septuple grounds of knowledge also4 #e4 ,know this as the shortest lesson1 that ,i will give thee of the definitions of true knowledge and ignorance2 that1 it is the remaining in one's own true nature 7swarpa or suiform state71 that constitutes his highest knowledge and liberation2 and his divergence from it to the knowledge of his ego 7egoism--ahanta71 is the cause of his ignorance1 and leads him to the error and bondage of this world4 #f4 ,of these1 they that do not deviate from their consciousness--samvitti of themselves--swarpa1 as composed of the pure ens or essence only 7suddha-san-mtra71 are not liable to ignorance2 because of their want of passions and affections1 and of the feelings of envy and enmity in them4 7,the highest intelligence of one's self1 is the consciousness of his self-existence1 or that 8,i am that ,i am0 as a spiritual being2 because the spirit or soul is the true self74 #g4 ,but falling off from the consciousness of self-entity--swarpa1 and diving into the intellect--,chit1 in search of the thoughts of cognizable objects 7chetyrthas71 is the greatest ignorance and error of mankind4 7,no error is greater than to fall off from the subjective and run after the objective74 #h4 ,the truce that takes place in the mind1 in the interim of a past and future thought of one object to another 7arthadar thntara72 know that respite of the mind in thinking1 to be the resting of the soul1 in the consciousness of its self-entity swarpa4 #i4 ,that state of the soul which is at calm after the setting of the thoughts and desires of the mind2 and which is as cold and quiet as the bosom of a stone1 and yet without the torpitude of slumber or dull drowsiness2 is called the supineness of the soul in its recognition of itself4 #aj4 ,that state of the soul1 which is devoid of its sense of egoism and destitute of its knowledge of dualism1 and its distinction from the state of the one universal soul1 and shines forth with its unsleeping intelligence1 is said to be at rest in itself or swarpa4 #aa4 ,but this state of the pure and self-intelligent soul1 is obscured by the various states of ignorance1 whose grounds you will now hear me relate unto you4 ,these are the three states of wakefulness or jgrat1 known as the embryonic waking 7or vijajgrat71 the ordinary waking1 and the intense waking called the mahajgrat4 7i4e4 the hypnotism or hybernation of the soul1 being reckoned its intelligent state1 its waking is deemed as the ground of its ignorance1 and the more is it awake to the concerns of life1 the more it is said to be liable to error74 #ab4 ,again the different states of its dreaming 7swapnam or somnum71 are also said to be the grounds of its ignorance and these are the waking dream1 the sleeping dream1 the sleepy waking and sound sleep or sushupti4 ,these are the seven grounds of ignorance4 7,meaning hereby1 all the three states of waking1 dreaming and sound sleep 7jgrat1 swapna and sushupta71 to be the grounds fertile with our ignorance and error74 #ac4 ,these are the seven-fold grounds1 productive of sheer ignorance1 and which when joined with one another1 become many more and mixed ones1 known under different denominations as you will hear by and by4 #ad4 ,at first there was the intelligent ,intellect 7,chaitanya ,chit71 which gave rise to the nameless and pure intelligence ,suddha-,chit2 which became the source of the would-be mind and living soul4 #ae4 ,this intellect remained as the ever waking embryonic seed of all1 wherefore it is called the waking seed 7,vijajgrat72 and as it is the first condition of cognition1 it is said to be the primal waking state4 #af4 ,now know the waking state to be next to the primal waking intelligence of ,god1 and it consists of the belief of the individual personality1 of the ego and meity1--aham and mama2 i4e4 this am ,i and these are mine by chance--prg-abhva4 7,the first is the knowledge of the impersonal soul1 and the second the knowledge of personal or individual souls74 #ag4 ,the glaring or great waking--mahajgrat1 consists in the firm belief that ,i am such a one1 and this thing is mine1 by virtue of my merits in this or by-gone times or ,karman4 7,this positive knowledge of one's self and his properties1 is the greatest error of the waking man74 #ah4 ,the cognition of the reality of any thing either by bias--rudhdhysa or mistake--arudha1 is called the waking dream2 as the sight of two moons in the halo1 of silver in shells1 and water in the mirage2 as also the imaginary castle building of day dreamers4 #ai4 ,dreaming in sleep is of many kinds1 as known to one on his waking1 who doubts their truth owing to their short-lived duration 7as it was in the dreaming of ,lavana74 #bj4 ,the reliance which is placed in things seen in a dream1 after one wakes from his sleep1 is called his waking dream1 and lasting in its remembrance only in his mind4 7,such is the reliance in divine inspirations and prophetic dreams which come to be fulfilled74 #ba4 ,a thing long unseen and appearing dimly with a stalwart figure in the dream1 if taken for a real thing of the waking state1 is called also a waking dream4 7,as that of ,brutus on his seeing the stalwart figure of ,csar74 #bb4 ,a dream dreamt either in the whole body or dead body of the dreamer1 appears as a phantom of the waking state3 7as a living old man remembers his past youthful person1 and a departed soul viewing the body it has left behind74 #bc4 ,besides these six states1 there is a torpid--jada state of the living soul1 which is called his sushupta--hypnotism or sound sleep1 and is capable of feeling its future pleasures and pains4 7,the soul retains even in this torpid state1 the self-consciousness of its merit and demerit 7as impressions--sanskras in itself1 and the sense of the consequent bliss or misery1 which is to attend upon it774 #bd4 ,in this last state of the soul or mind1 all outward objects from a straw up to a mountain1 appear as mere atoms of dust in its presence2 as the mind views the miniature of the world in profound meditation4 #be4 ,i have thus told you ,rma1 the features of true knowledge and error in brief1 but each of these states branches out into a hundred forms1 with various traits of their own4 #bf4 ,a long continued waking dream is accounted as the waking state--jgrat1 and it becomes diversified according to the diversity of its objects4 7i4e4 ,waking is but a continued dreaming74 #bg4 ,the waking state contains under it the conditions of the wakeful soul of ,god2 also there are many things under these conditions which mislead men from one error to another2 as a storm casts the boats into whirlpools and eddies4 #bh4 ,some of the lengthened dreams in sleep1 appear as the waking sight of day light2 while others though seen in the broad day-light of the waking state1 are no better than night-dreams seen in the day time1 and are thence called our day dreams4 #bi4 ,i have thus far related to you the seven grades of the grounds of ignorance1 which with all their varieties1 are to be carefully avoided by the right use of our reason1 and by the sight of the ,supreme soul in our-selves4 ,,chapter ,,cxviii4 ,,directions ,,to ,,the ,,stages ,,of ,,knowledge4 ,argument4 ,definitions of the seven ,grounds of ,knowledge1 together with that of ,adepts--rdhasin in ,yoga1 and also of ,liberation4 ,vasishtha continued3--,o sinless ,rma1 attend now to the sevenfold stages of cognoscence1 by the knowledge of which you will no more plunge into the mire of ignorance4 #b4 ,disputants are apt to hold out many more stages of ,yoga meditation2 but in my opinion these 7septuple stages7 are sufficient for the attainment of the chief good on ultimate liberation4 7,the disputants are the ,patnjala ,yoga philosophers1 who maintain various modes of discipline1 for attaining to particular perfections of consummation--,siddhi2 but the main object of this ,sstra is the summum bonum 7parama-purushrtha7 which is obtainable by means of the seven stages--,bhmikas which are expounded herein below74 #c4 ,knowledge is understanding1 which consists in knowing these seven stages only2 but liberation--mukti1 which is the object of knowledge 7jnna71 transcends the acquaintance of these septuple stages4 #d4 ,knowledge of truth is liberation 7moksha71 and all these three are used as synonymous terms2 because the living being that has known the truth1 is freed from transmigration as by his liberation also4 7,the three words mukti1 moksha and jnna imply the same thing74 #e4 ,the grounds of knowledge comprise the desire of becoming good--subhechh1 and this good will is the first step4 ,then comes discretion or reasoning 7vichran7 the second1 followed by purity of mind 7tanu-manasa71 which is the third grade to the gaining of knowledge4 #f4 ,the fourth is self-reliance as the true refuge--,satt-patti1 then asansakti or worldly apathy as the fifth4 ,the sixth is padrthabhva or the power of abstraction1 and the seventh or the last stage of knowledge is turya-gati or generalization of all in one4 #g4 ,liberation is placed at the end of these1 and is attained without difficulty after them4 ,attend now to the definitions of these steps as ,i shall explain them unto you4 #h4 ,first of all is the desire of goodness1 springing from dispassionateness to worldly matters1 and consisting in the thought1 8why do ,i sit idle1 ,i must know the ,sstras in the company of good men40 #i4 ,the second is discretion1 which arises from association with wise and good men1 study of the ,sstras1 habitual aversion to worldliness1 and consists in an inclination to good conduct1 and the doing of all sorts of good acts4 #aj4 ,the third is the subduing of the mind1 and restraining it from sensual enjoyments2 and these are produced by the two former qualities of good will and discretion4 #aa4 ,the fourth is self-reliance1 and dependence upon the ,divine spirit as the true refuge of this soul4 ,this is attainable by means of the three qualities described above4 #ab4 ,the fifth is worldly apathy1 as it is shown by one's detachment from all earthly concerns and society of men1 by means of the former quadruple internal delight 7which comes from above74 #ac4 ,by practice of the said fivefold virtues1 as also by the feeling of self-satisfaction and inward delight 7spiritual joy72 man is freed from his thoughts and cares1 about all internal and external objects4 #ad4 ,then comes the powers of cogitation into the abstract meanings of things1 as the sixth step to the attainment of true knowledge4 ,it is fostered either by one's own exertion1 or guidance of others in search of truth4 #ae4 ,continued habitude of these six qualifications and incognition of differences in religion1 and the reducing of them all to the knowledge of one true ,god of nature1 is called generalization4 7,because all things in general1 proceed from the one and are finally reduced in to the same74 #af4 ,this universal generalization appertains to the nature of the living liberation of the man1 who beholds all things in one and in the same light4 ,above this is the state of that glorious light1 which is arrived by the disembodied soul4 #ag4 ,those fortunate men1 ,o ,rma1 who have arrived to the seventh stage of their knowledge1 are those great minds that delight in the light of their souls1 and have reached to their highest state of humanity4 #ah4 ,the living liberated are not plunged in the waters of pleasure and sorrow1 but remain sedate and unmoved in both states2 they are at liberty either to do or slight to discharge the duties of their conditions and positions in society4 #ai4 ,these men being roused from their deep meditation by intruders1 betake themselves to their secular duties1 like men awakened from their slumber 7at their own option74 #bj4 ,being ravished by the inward delight of their souls1 they feel no pleasure in the delights of the world2 just as men immerged in sound sleep1 can feel no delight at the dalliance of beauties about them4 #ba4 ,these seven stages of knowledge are known only to the wise and thinking men1 and not to beasts and brutes and immoveable things all around us4 ,they are unknown to the barbarians and those that are barbarous in their minds and dispositions4 #bb4 ,but any one that has attained to these states of knowledge1 whether it be a beast or barbarian1 an embodied being or disembodied spirit1 has undoubtedly obtained its liberation4 #bc4 ,knowledge severs the bonds of ignorance1 and by loosening them1 produces the liberation of our souls3 it is the sole cause of removing the fallacy of the appearance of water in the mirage1 and the like errors4 #bd4 ,those who being freed from ignorance1 have not arrived at their ultimate perfection of disembodied liberation2 have yet secured the salvation of their souls1 by being placed in these stages of knowledge in their embodied state during their life time4 #be4 ,some have passed all these stages1 and others over two or three of them2 some have passed the six grades1 while a few have attained to their seventh state all at once 7as the sages ,sanaka1 ,nrada and other holy saints have done from their very birth74 #bf4 ,some have gone over three stages1 and others have attained the last2 some have passed four stages1 and some no more than one or two of them4 #bg4 ,there are some that have advanced only a quarter or half or three fourths of a stage4 ,some have passed over four quarters and a half1 and some six and a half4 #bh4 ,common people walking upon this earth1 know nothing regarding these passengers in the paths of knowledge2 but remain as blind as their eyes were dazzled by some planetary light or eclipsed by its shadow4 #bi4 ,those wise men are compared to victorious kings1 who stand victorious on these seven grounds of knowledge4 ,the celestial elephants are nothing before them2 and mighty warriors must bend their heads before them4 #cj4 ,those great minds that are victors on these grounds of knowledge1 are worthy of veneration1 as they are conquerors of their enemies of their hearts and senses2 and they are entitled to a station above that of an emperor and an autocrat1 samrat and virat1 both in this world and in the next in their embodied and disembodied liberations--sadeha and videha muktis4 ,,notes3--,these terms called the grades of knowledge may be better understood in their appropriate ,english expressions1 as3-- #a4 ,desire of improvement4 #b4 ,habit of reasoning4 #c4 ,fixity of attention4 #d4 ,self-dependence--,intuition #e4 ,freedom from bias or onesidedness4 #f4 ,abstraction or abstract knowledge4 #g4 ,generalization of all in the universal unity4 #h4 ,liberation is anaesthesia or cessation of action1 sensation and thoughts4 ,,chapter ,,cxix4 ,,illustration ,,of ,,the ,,gold-,,ring4 ,argument4 ,ascertaining the ,true ,unity by rejecting the illusory forms and on the said ,grounds of ,knowledge4 ,vasishtha said3--,the human soul reflecting on its egoism1 forgets its essence of the ,supreme soul2 as the gold-ring thinking on its formal rotundity1 loses its thought of the substantial gold whereof it is made4 #b4 ,rma said3--,please tell me sir1 how the gold can have its consciousness of its form of the ring1 as the soul is conscious of its transformation to egoism4 #c4 ,vasishtha said3--,the questions of sensible men1 relate only to the substances of things1 and not to the production and dissolution of the existent formal parts of things1 and neither to those of the non-existent2 so you should ask of the substances of the soul and gold1 and not of the ego and the ring1 which are unsubstantial nullities in nature4 7,so men appraise the value of the gold of which the ring is made1 and not by the form of the ring74 #d4 ,when the jeweller sells his gold-ring for the price of gold1 he undoubtedly delivers the gold which is the substance of the ring and not the ring without its substance4 7,so the shapes of things are nothing at all1 but the essential substance--,brahma underlying all things1 is all in all74 #e4 ,rma asked3--,if such is the case that you take the gold for the ring1 then what becomes of the ring as we commonly take it to be8 ,explain this to me1 that ,i may thereby know the substance of ,brahma 7underlying all appearances74 #f4 ,vasishtha said3--,all form1 ,o ,rma1 is formless and accidental quality1 and no essential property of things4 ,so if you would ascertain the nature of a nullity1 then tell me the shape and qualities of a barren woman's son 7which are null and nothing74 #g4 ,do not fall into the error of taking the circularity of the ring1 as an essential property of it2 the form of a thing is only apparent and not prominent to the sight4 7,in ,european philosophy1 form is defined as the essence of a thing1 for without it nothing is conceivable4 ,but matter being the recipient of form1 it does form any part of its essence4 ,vasishtha speaking of matter as void of form1 means the materia prima of ,aristotle1 or the elementary sorts of it74 #h4 ,the water in the mirage1 the two moons in the sky1 the egoism of men and the forms of things1 though appearing as real ones to sight and thought1 cannot be proved as separate existences apart from their subjects4 7,all these therefore are fallacies vanishing before vichrana or reasoning1 the second ground of true knowledge74 #i4 ,again the likeness of silver that appears in pearl-shells1 can not be realized in the substance of the pearl-mother1 or even a particle of it at any time or any place4 7,the ,sanskrit alliterations of kanam1 kshanam1 kvanu1 cannot be preserved in translation74 #aj4 ,it is the incircumspect view of a thing that makes a nullity appear as a reality1 as the appearance of silver in the shell and the water in the mirage 7all which are but deceptions of sight and other senses1 and are therefore never trustworthy74 #aa4 ,the nullity of a nil appears as an ens to sight1 as also the fallacy of a thing as something where there is nothing of the kind 7as of silver in the pearl-mother and water in the mirage74 #ab4 ,sometimes an unreal shadow acts the part of a real substance1 as the false apprehension of a ghost kills a lad with the fear of being killed by it4 7,fright of goblins and bogies of mormos and ogres1 have killed many men in the dark74 #ac4 ,there remains nothing in the gold-jewel except gold1 after its form of jewellery is destroyed2 therefore the forms of the ring and bracelet are no more1 than drops of oil or water on a heap of sand4 ,the forms are absorbed in the substance1 as the fluids in dust or sand4 #ad4 ,there is nothing real or unreal on earth1 except the false creations of our brain 7as appearances in our dreams72 and these whether known as real or unreal1 are equally productive of their consequences1 as the sights and fears of spectres in children4 7,we are equally encouraged by actual rewards and flattering hopes1 as we are depressed at real degradation and its threatening fear74 #ae4 ,a thing whether it is so or not1 proves yet as such as it is believed to be1 by different kinds and minds of men2 as poison becomes as effective as elixir to the sick1 and ambrosia proves as heinous as hemlock with the intemperate4 7,so is false faith thought to be as efficacious by the vulgar as the true belief of the wise74 #af4 ,belief in the only essence of the soul1 constitutes true knowledge1 and not in its likeness of the ego and mind1 as it is generally believed in this world4 ,therefore abandon the thought of your false and unfounded egoism or individual existence4 7,this is said to be self-reliance or dependance on the universal soul of ,god74 #ag4 ,as there is no rotundity of the ring inherent in gold2 so there is no individuality of egoism in the all-pervading universal soul4 #ah4 ,there is nothing everlasting beside ,brahma1 and no personality of ,him as a ,brahm1 ,vishnu or any other4 ,there is no substantive existence as the world1 but off spring of ,brahm called the patriarchs4 7,all these are said to be negative terms in many passages of the srutis as the following3-- ,there is no substantiality except that of ,brahma4 ,there is no personality 7desa7 of him4 ,he is ,brahma the supreme soul and no other4 ,he is neither the outward nor inward nor he is nothing47 #ai4 ,there are no other worlds beside ,brahma1 nor is the heaven without ,him4 ,the hills1 the demons1 the mind and body all rest in that spirit which is no one of these4 #bj4 ,he is no elementary principle1 nor is he any cause as the material or efficient4 ,he is none of the three times of past1 present and future but all2 nor is he anything in being or not-being 7in esse or posse or in nubibus74 #ba4 ,he is beyond your egoism or tuism1 ipseism and suism1 and all your entities and non-entities4 ,there is no attribution nor particularity in ,him1 who is above all your ideas1 and is none of the ideal personifications of your notions 7i4e4 ,he is none of the mythic persons of abstract ideas as ,love and the like74 #bb4 ,he is the plenum of the world1 supporting and moving all1 being unmoved and unsupported by any4 ,he is everlasting and undecaying bliss2 having no name or symbol or cause of his own4 7,he is the being that pervades through and presides over all--sanmtram74 #bc4 ,he is no sat or est or a being that is born and existent1 nor an asat--nonest 7i4e4 extinct72 he is neither the beginning1 middle or end of anything1 but is all in all4 ,he is unthinkable in the mind1 and unutterable by speech4 ,he is vacuum about the vacuity1 and a bliss above all felicity4 #bd4 ,rma said3--,i understand now ,brahma to be self-same in all things1 yet ,i want to know what is this creation1 that we see all about us4 7i4e4 ,are they the same with ,brahma or distinct from him87 #be4 ,vasishtha replied3 ,the supreme spirit being perfectly tranquil1 and all things being situated in ,him1 it is wrong to speak of this creation or that1 when there is no such thing as a creation at any time4 #bf4 ,all things exist in the all containing spirit of ,god1 as the whole body of water is contained in the universal ocean2 but there is fluctuation in the waters owing to their fluidity1 whereas there is no motion in the quiet and motionless spirit of ,god4 #bg4 ,the light of the luminaries shines of itself1 but not so the ,divine light2 it is the nature of all lights to shine of themselves1 but the light of ,brahma is not visible to sight4 #bh4 ,as the waves of the ocean rise and fall in the body of its waters1 so do these phenomena appear as the noumena in the mind of ,god 7as his ever-varying thoughts74 #bi4 ,to men of little understandings1 these thoughts of the ,divine mind appear as realities2 and they think this sort of ideal creation1 will be lasting for ages4 #cj4 ,creation is ascertained to be a cognition 7a thought7 of the ,divine ,mind2 it is not a thing different from the mind of ,god1 as the visible sky is no other than a part of ,infinity4 #ca4 ,the production and extinction of the world1 are mere thoughts of the ,divine mind2 as the formation and dissolution of ornaments take place in the self-same substance of gold4 #cb4 ,the mind that has obtained its calm composure1 views the creation as full with the presence of ,god2 but those that are led by their own convictions1 take the inexistent for reality1 as children believe the ghosts as real existences4 #cc4 ,the consciousness of ego 7or the subjective self-existence71 is the cause of the error of the objective knowledge of creation2 but the tranquil unconsciousness of ourselves1 brings us to the knowledge of the supreme1 who is above the objective and inert creation4 #cd4 ,these different created things appear in a different light to the sapient1 who views them all in the unity of ,god1 as the toy puppets of a militia1 are well known to the intelligent to be made and composed of mud and clay4 #ce4 ,this plenitude of the world is without its beginning and end1 and appears as a faultless or perfect peace of workmanship4 ,it is full with the fullness of the supreme ,being1 and remains full in the fullness of ,god4 #cf4 ,this plenum which appears as the created world1 is essentially the ,great ,brahma1 and situated in his greatness2 just as the sky is situated in the sky1 tranquility in tranquility1 and felicity in felicity4 7,these are absolute and identic terms1 as the whole is the whole c474 #cg4 ,look at the reflexion of a longsome landscape in a mirror1 and the picture of a far stretching city in the miniature2 and you will find the distances of the objects lost in their closeness4 ,so the distances of worlds are lost in their propinquity to one another in the spirit of ,god4 #ch4 ,the world is thought as a nonentity by some1 and as an entity by others2 by their taking it in the different lights of its being a thing beside ,god1 and its being but a reflection of ,brahma4 7,in the former case it is a nonentity as there can be nothing without ,god2 in the latter sense it is real entity being identic with ,god74 #ci4 ,after all1 it can have no real entity1 being like the picture of a city and not as the city itself4 ,it is as false as the appearance of limpid water in the desert mirage1 and that of the double moon in the sky4 #dj4 ,as it is the practice of magicians1 to show magic cities in the air1 by sprinkling handfuls of dust before our eyes2 so doth our erroneous consciousness represent the unreal world1 as a reality unto us4 #da4 ,unless our inborn ignorance 7error7 like an arbour of noxious plants1 is burnt down to the very root by the flame of right reasoning1 it will not cease to spread out its branches1 and grow the rankest weeds of our imaginary pleasures and sorrows4 ,,chapter ,,cxx4 ,,lamentation ,,of ,,the ,,chand,,la ,,woman4 ,argument4 ,lavana goes to the ,vindhyan region1 and sees his consort and relatives of the dreaming state4 ,vasishtha continued3--,now ,rma1 attend to the wonderful power of the said ,avidy or error1 in displaying the changeful phenomenals1 like the changing forms of ornaments in the substance of the self-same gold4 #b4 ,the king ,lavana1 having at the end of his dream1 perceived the falsehood of his vision1 resolved on the following day to visit that great forest himself4 #c4 ,he said to himself3 ,ah6 when shall ,i revisit the ,vindhyan region1 which is inscribed in my mind2 and where ,i remember to have undergone a great many hardships in my forester's life4 #d4 ,so saying1 he took to his southward journey1 accompanied by his ministers and attendants1 as if he was going to make a conquest of that quarter1 where he arrived at the foot of the mount in a few days4 #e4 ,there he wandered about the southern1 and eastern and western shores of the sea 7i4e4 all round the ,eastern and ,western ,ghats74 ,he was as delighted with his curvilinear course1 as the luminary of the day1 in his diurnal journey from east to west4 #f4 ,he saw there in a certain region1 a deep and doleful forest stretching wide along his path1 and likening the dark and dismal realms of death 7,yama or ,pluto74 #g4 ,roving in this region he beheld everything1 he had seen before in his dream2 he then inquired into the former circumstances1 and wondered to learn their conformity with the occurrences of his vision4 #h4 ,he recognised there the ,chandla hunters of his dream1 and being curious to know the rest of the events1 he continued in his peregrination about the forest4 #i4 ,he then beheld a hamlet at the skirt of the wilderness1 foggy with smoke1 and appearing as the spot where he bore the name of ,pushta ,pukkasa or fostered ,chandla4 #aj4 ,he beheld there the same huts and hovels1 and the various kinds of human habitations1 fields and plains1 with the same men and women that dwelt their before4 #aa4 ,he beheld the same landscapes and leafless branches of trees1 shorn of their foliage by the all devouring famine2 he saw the same hunters pursuing their chase1 and the same helpless orphans lying thereabouts4 #ab4 ,he saw the old lady 7his mother-in-law71 wailing at the misfortunes of other matrons2 who were lamenting like herself with their eyes suffused in tears1 at the untimely deaths and innumerable miseries of their fellow brethren4 #ac4 ,the old matrons with their eyes flowing with brilliant drops of tears1 and with their bodies and bosoms emaciated under the pressure of their afflictions2 were mourning with loud acclamations of woe in that dreary district1 stricken by drought and dearth4 #ad4 ,they cried1 ,o ye sons and daughters1 that lie dead with your emaciated bodies for want of food for these three days2 say where fled your dear lives1 stricken as they were by the steel of famine from the armour of your bodies4 #ae4 ,we remember your sweet smiles1 showing your coral teeth resembling the red gunjaphalas to our lords1 as they descended from the towering tla 7palm trees71 with their red-ripe fruits held by their teeth1 and growing on the cloud-capt mountains4 #af4 ,when shall we see again the fierce leap of our boys1 springing on the wolves crouching amidst the groves of ,kadamba and ,jamb and ,lavanga and ,gunja trees4 #ag4 ,we do not see those graces even in the face of ,kma the god of love1 that we were wont to observe in the blue and black countenances of our children1 resembling the dark hue of ,tamla leaves1 when feasting on their dainty food of fish and flesh4 ,lamentation of the mother-in-law4 #ah4 ,my nigrescent daughter1 says one1 has been snatched away from me with my dear husband like the dark ,yamun by the fierce ,yama4 ,o they have been carried away from me like the ,tamla branch with its clustering flowers1 by a tremendous gale from this sylvan scene4 #ai4 ,o my daughter1 with thy necklace of the strings of red gunja seeds1 gracing the protuberant breast of thy youthful person2 and with thy swarthy complexion1 seeming as the sea of ink was gently shaken by the breeze4 ,ah6 whither hast thou fled with thy raiment of woven withered leaves1 and thy teeth as black as the jet-jambu fruits 7when fully ripe74 #bj4 ,o young prince6 that wast as fair as the full moon1 and that didst forsake the fairies of thy harem1 and didst take so much delight in my daughter1 where hast thou fled from us8 ,ah my daughter6 she too is dead in thy absence1 and fled from my presence4 #ba4 ,being cast on the waves of this earthly ocean1 and joined to the daughter of a ,chandla1 thou wast1 ,o prince6 subjected to mean and vile employments1 that disgraced thy princely character4 7,this is a taunt to all human beings that disgrace their heavenly nature1 and grovel as beasts while living on earth74 #bb4 ,ah6 that daughter of mine with her tremulous eyes1 like those of the timorous fawn1 and ,oh6 that husband valiant as the royal tiger2 you are both gone together1 as the high hopes and great efforts of men are fled with the loss of their wealth4 #bc4 ,now grown husbandless1 and having of late lost my daughter also1 and being thrown in a distant and barren land1 ,i am become the most miserable and wretched of beings4 ,born of a low caste1 ,i am cast out of all prospect in life1 and have become a personification of terror to myself1 and a sight of horror to others4 #bd4 ,o6 that the ,lord has made me a widowed woman1 and subjected me to the insult of the vulgar1 and the hauteur of the affluent4 ,prostrated by hunger and mourning at the loss of a husband and child1 ,i rove incessantly from door to door to beg alms for my supportance 7as it is the case of most female beggars74 #be4 ,it is better that one who is unfortunate and friendless1 or subject to passion and diseases1 should rather die sooner than live in misery4 ,the dead and inanimate beings are far better than the living miserable4 #bf4 ,those that are friendless1 and have to toil and moil in unfriendly places1 are like the grass of the earth1 trampled under the feet1 and overwhelmed under a flood of calamities4 #bg4 ,the king seeing his aged mother-in-law mourning in this manner1 offered her some consolation through the medium of her female companions1 and then asked that lady to tell him1 8who she was1 what she did there1 who was her daughter and who is his son40 #bh4 ,she answered him with tears in her eyes3--,this village is called ,pukkasa-,ghosha1 here ,i had a ,pukkasa for my husband1 who had a daughter as gentle as the moon4 #bi4 ,she happened to have here a husband as beautiful as the moon1 who was a king and chanced to pass by this way4 ,by this accident they were matched together1 in the manner that an ass finds by chance a pot of honey lying on her way in the forest4 #cj4 ,she lived long with him in connubial bliss1 and produced to him both sons and daughters1 who grew up in the covert of this forest1 as the gourd plant grows on a tree serving as its support4 ,,chapter ,,cxxi4 ,,proof ,,of ,,the ,,futility ,,of ,,mind4 ,argument4 ,lavana's return to his ,palace and the interpretation of his dream by ,vasishtha4 ,the ,chandla continued3--,o lord of men6 ,after lapse of sometime1 there occurred a dearth in this place owing to the drought of rain1 which broke down all men under its diresome pressure4 #b4 ,pressed by extreme scarcity1 all our village people were scattered far abroad1 and they perished in famine and never returned4 #c4 ,thence forward ,o lord6 we are exposed to utmost misery1 and sit lamenting here in our helpless poverty4 ,behold us lord1 all bathed in tears falling profusely from our undrying eyelids4 #d4 ,the ,king was lost in wonder1 at hearing these words from the mouth of the elderly lady2 and looking at the face of his follower the faithful minister1 remained in dumb amazement as the figure in a picture4 #e4 ,he reflected repeatedly on this strange occurrence1 and its curious concurrence with his adventures in the dream4 ,he made repeated queries relating to other circumstances1 and the more he heard and learned of them1 the more he found their coincidence with the occurrences of his vision4 #f4 ,he sympathised with their woes1 and saw them in the same state1 as he had seen them before in his dream4 ,and then he gave suitable gifts and presents to relieve their wants and woes4 #g4 ,he tarried there a long while1 and pondered on the decrees of destiny2 when the wheel of fortune brought him back to his house1 wherein he entered amidst the loud cheers and low salutations of the citizens4 #h4 ,in the morning the ,king appeared in his court hall1 and sitting there amidst his courtiers1 asked me saying3--8,how is it1 ,o sage1 that my dream has come to be verified in my presence to each item and to my great surprise08 #i4 8,they answered me exactly and to the very point all what ,i asked of them1 and have removed my doubt of their truth from the mind1 as the winds disperse the clouds of heaven40 #aj4 ,know thus1 ,o ,rma6 it is the illusion of ,avidya1 that is the cause of a great many errors1 by making the untruth appear as truth1 and representing the sober reality as unreality4 #aa4 ,rma said3 ,tell me sir1 how the dream came to be verified2 it is a mysterious account that cannot find a place in my heart4 #ab4 ,vasishtha replied3--,all this is possible1 ,o ,rma6 to the illusion of ignorance 7,avidya72 which shows the fallacy of a picture 7pata7 in a pot 7ghata72 and represents the actual occurrences of life as dreams1 and dreams as realities4 #ac4 ,distance appears to be nigh1 as a distant mountain seen in the mirror2 and a long time seems a short interval1 as a night of undisturbed repose4 #ad4 ,what is untrue seems to be a truth as in dreaming one's own death in sleep2 and that which is impossible appears possible1 as in one's aerial journey in a dream4 #ae4 ,the stable seems unsteady1 as in the erroneous notion of the motion of fixed objects to one passing in a vehicle2 and the unmoving seem to be moving to one1 as under the influence of his inebriation4 #af4 ,the mind infatuated by one's hobby1 sees exposed to its view1 all what it thinks upon within itself4 ,it sees things in the same light1 as they are painted in his fancy1 whether they be in existence or not1 or real or unreal4 #ag4 ,no sooner does the mind contract its ignorance1 by its false notions of egoism and tuism1 than it is subjected to endless errors1 which have no beginning1 middle or end and are of incessant occurrence in their course4 #ah4 ,it is the notion that gives a shape to all things2 it makes a kalpa age appear as a moment1 and also prolongs a moment of time to a whole ,kalpa4 #ai4 ,a man deprived of understanding1 believes himself as he is said1 to have become a sheep2 so a fighting ram thinks himself to be a lion in his ideal bravery4 7,the word sheep is a term of derision1 as the lion is that of applause74 #bj4 ,ignorance causes the blunder of taking things for what they are not1 and falling into the errors of egoism and tuism3 so all errors in the mind produce errors in actions also4 #ba4 ,it is by mere accident1 that men come in possession of the objects of their desire2 and it is custom that determines the mode of mutual dealings4 7,the gain is accidental and the dealing is conventional74 #bb4 ,lavana's remembrance of the dream of his having lived in the habitation of the ,pukkasa1 was the internal cause1 that represented to him the external picture of that abode1 as it was a reality4 7,the mind shows what we think upon1 whether they are real or unreal ones74 #bc4 ,as the human mind is liable to forget many things which are actually done by some1 so it is susceptible to remember those acts as true which were never done1 but had been merely thought upon in the mind4 7,the forgetfulness of actualities as well as the thoughts of inactualities1 belong both to the province of the mind4 ,here ,lavana did not remember what he had not done1 but recollected the thoughts that passed in his mind74 #bd4 ,in this manner is the thought of my having eaten something while ,i am really fasting2 and that of my having sojourned in a distant country in a dream1 appears true to me while ,i think of them4 #be4 ,it was thence that the king came to find the same conduct in the habitation of the ,chandlas at the side of ,vindhy1 as he had been impressed with its notion in his dream as said before4 #bf4 ,again the false dream that ,lavana had dreamt of the ,vindhyan people1 the same took possession of their minds also4 7,the same thought striking in the minds of different persons at the same time 7as we see in men of the same mind774 #bg4 ,the notion of ,lavana as settled in the minds of the ,vindhyans1 as the thoughts of these people rose in the mind of the king4 7,if it is possible for us to transfer our thoughts to one another1 how much easier must it be for the superior instrumentality of dreams and revelations to do the same also4 ,this is the yoga1 whereby one man reads the mind of another74 ,again the same error taking possession of many minds all at once1 proves the futility of common sense and universal belief being taken for certainty1 hence the common belief of the reality of things1 is the effect of universal delusion and error4 #bh4 ,as the same sentiments and figures of speech1 occur in different poets of distant ages and countries1 so it is not striking that the same thoughts and ideas should rise simultaneously in the minds of different men also4 7,we have a striking instance of the coincidence of the same thought in the titles of ,venisanhra and ,rape of the ,lock1 in the minds of ,vhattanarayn and ,pope74 #bi4 ,in common experience1 we find the notions and ideas to stand for the things themselves1 otherwise nothing is known to exist at all without our notion or idea of it in the mind4 7,all that we know of1 are our ideas and nothing besides4 ,locke and ,berkeley74 #cj4 ,one idea embraces many others also under it1 as those of the waves and current1 are contained under that of water4 ,and so one thought is associated by others relating its past1 present and future conditions of being2 as the thought of a seed accompanies the thoughts of its past and future states and its fruits and flowers of the tree4 7,so the word man1 comprises almost every idea relating to humanity74 #ca4 ,nothing has its entity or non-entity1 nor can anything be said to exist or not to be1 unless we have a positive idea of the existent1 and a negative notion of the in-existent4 #cb4 ,all that we see in our error1 is as inexistent as oiliness in sands2 and so the bracelet is nothing in reality1 but a formal appearance of the substance of gold4 #cc4 ,a fallacy can have no connection with the reality1 as the fallacy of the world with the reality of ,god1 and so the fallacy of the ring with the substance of gold and of the serpent with the rope4 ,the connection or mutual relation of things of the same kind1 is quite evident in our minds4 #cd4 ,the relation of gum resin and the tree1 is one of dissimilar union1 and affords no distinct ideas of them except that of the tree which contains the other4 7,so the idea of the false world1 is lost in that of its main substratum of the ,divine ,spirit74 #ce4 ,as all things are full of the ,spirit1 so we have distinct ideas of them in our minds1 which are also spiritual substances2 and are not as dull material stones which have no feelings4#ac #cf4 ,because all things in the world are intellectually true and real1 we have therefore their ideas impressed in our minds also4 #cg4 ,there can not be a relation or connection of two dissimilar things1 which may be lasting1 but are never united together4 ,for without such mutual relation of things1 no idea of both can be formed together4 #ch4 ,similar things being joined with similar form together their wholes of the same kind1 presenting one form and differing in nothing4 #ci4 ,the intellect being joined with an abstract idea1 produces an invisible1 inward and uniform thought3 so dull matter joined to another dull object1 forms a denser material object to view4 ,but the intellectual and material can never unite together owing to their different natures4 #dj4 ,the intellectual and material parts of a person1 can never be drawn together in any picture2 because the intellectual part having the intellect1 has the power of knowledge1 which is wanting in the material picture4 #da4 ,intellectual beings do not take into account the difference of material things as wood and stone2 which combine together for some useful purpose 7as the building of a house and the like74 #db4 ,the relation between the tongue and taste is also homogeneous2 because rasa taste and rasand the instrument of tasting1 are both watery substances1 and there is no heterogeneous relation between them4 7,and so of the other organs of sense and their respective objects74 #dc4 ,but there is no relation between intellect and matter2 as there is between the stone and the wood2 the intellect cannot combine with wood and stone to form anything4 7,the mind and matter have no relation with one another1 nor can they unite together in any way74 #dd4 ,spiritually considered1 all things are alike1 because they are full with the same spirit2 otherwise the error of distinction between the viewer and the view1 creates endless differences as betwixt wood and stones and other things4 #de4 ,the relation of combination though unseen in spirits1 yet it is easily conceived that spirits can assume any form ad libitum and ad infinitum 7but they must be spiritual and never material4 ,so also a material thing can be converted to another material object1 but never to a spiritual form74 #df4 ,know ye seekers of truth1 all things to be identic with the entity of ,god4 ,renounce your knowledge of nonentities and the various kinds of errors and fallacies and know the ,one as ,all to pan4 7,the omnipotent spirit of ,god1 is joined with all material things1 in its spiritual form only2 and it is knowable to the mind and spirit of man1 and never by their material organs of sense74 #dg4 ,the ,intellect being full with its knowledge1 there is nothing wanting to us2 it presents us everything in its circumference1 as the imagination having its wide range1 shews us the sights of its air-built castles and every thing beside4 7,the difference consists in the intellect's shewing us the natures of things in their true light1 and the imagination's portraying them in false shapes and colours to our minds74 #dh4 ,to ,him there is no limit of time or place1 but his presence extends over all his creation4 ,it is ignorance that separates the creator from creation1 and raises the errors of egoism and tuism 7i4e4 of the subjective and objective4 ,the union of these into ,one is the ground-work of pantheism74 #di4 ,leaving the knowledge of the substantive gold1 man contracts the error of taking it for the formal ornament4 ,the mistake of the jewel for gold1 is as taking one thing for another1 and the production for the producer4 #ej4 ,the error of the phenomenon vanishes upon loss of the eyesight1 and the difference of the jewel 7or visible shape71 is lost in the substance of gold4 #ea4 ,the knowledge of unity removes that of a distinct creation1 as the knowledge of the clay takes off the sense of puppet soldiers made of it4 7,so the detection of sop's ass in the lion's skin1 and that of the daw with the peacock's feathers1 removed the false appearance of their exteriors74 #eb4 ,the same ,brahma causes the error of the reality of the exterior worlds1 as the underlying sea causes the error of the waves on its surface4 ,the same wood is mistaken for the carved figure1 and the common clay is taken for the pot which is made of it4 7,the truth is that1 which underlies the appearance74 #ec4 ,between the sight and its object1 there lieth the eye of the beholder1 which is beyond the sight of its viewer1 and is neither the view nor the viewer4 7,such is the supreme ,being hidden alike from the view and the viewer74 #ed4 ,the mind traversing from one place to another1 leaves the body in the interim1 which is neither moving nor quite unmoved2 since its mental part only is in its moving state4 7,so should you remain sedate with your body1 but be ever active in your mind74 #ee4 ,remain always in that quiet state1 which is neither one of waking1 dreaming nor of sleeping2 and which is neither the state of sensibility or insensibility2 but one of everlasting tranquility and rest4 #ef4 ,drive your dullness1 and remain always in the company of your sound intellect as a solid rock2 and whether in joy or grief1 commit your soul to your ,maker4 #eg4 ,there is nothing which one has to lose or earn in this world2 therefore remain in uniform joy and bliss1 whether you think yourself to be blest or unblest in life4 78,naked came ,i1 and naked must ,i return2 blessed be the name of the ,lord074 #eh4 ,the soul residing in thy body1 neither loves nor hates aught at any time2 therefore rest in quiet1 and fear naught for what betides thy body1 and engage not thy mind to the actions of thy body4 #ei4 ,remain free from anxiety about the present1 as you are unconcerned about the future4 ,never be impelled by the impulses of your mind2 but remain steadfast in your trust in the true ,god4 #fj4 ,be unconcerned with all1 and remain as an absent man4 ,let thy heart remain callous to everything like a block of stone or toy of wood2 and look upon your mind as an inanimate thing1 by the spiritual light of your soul4 #fa4 ,as there is no water in the stone nor fire in water1 so the spiritual man has no mental action1 nor the ,divine spirit hath any4 7,there is no mutability of mental actions in the immutable mind of ,god74 #fb4 ,if that which is unseen1 should ever come to do anything or any action2 that action is not attributed to the unseen agent1 but to something else in the mind4 7,but the mind being ignored1 its actions are ignored also74 #fc4 ,the unselfpossessed 7unspiritual7 man1 that follows the dictates of his fickle and wilful mind1 resembles a man of the border land1 following the customs of the out-cast ,mlechchs or barbarians4 #fd4 ,having disregarded the dictates of your vile mind1 you may remain at ease and as fearless1 as an insensible statue made of clay4 #fe4 ,he who understands that there is no such thing as the mind1 or that he had one before but it is dead in him to-day2 becomes as immovable as a marble statue with this assurance in himself4 #ff4 ,there being no appearance of the mind in any wise1 and you having no such thing in you in reality except your soul2 say1 why do you in vain infer its existence for your own error and harm8 #fg4 ,those who vainly subject themselves to the false apparition of the mind1 are mostly men of unsound understandings1 and bring fulminations on themselves from the full-moon of the pure soul4 #fh4 ,remain firm as thou art with thyself 7soul71 by casting afar thy fancied and fanciful mind from thee2 and be freed from the thoughts of the world1 by being settled in the thought of the ,supreme ,soul4 #fi4 ,they who follow a nullity as the unreal mind1 are like those fools who shoot at the inane air1 and are cast into the shade4 #gj4 ,he that has purged off his mind1 is indeed a man of great understanding2 he has gone across the error of the existence of the world1 and become purified in his soul4 ,we have considered long1 and never found anything as the impure mind in the pure soul4 ,,chapter ,,cxxii4 ,,ascertainment ,,of ,,the ,,self ,,or ,,soul4 ,argument4 ,description of the grounds of knowledge1 vanity of fears and sorrows1 and the natures of the intellect and soul4 ,vasishtha said 7,prose74 ,after the birth of a man and a slight development of his understanding1 he should associate the company of good and wise men4 #b4 ,there is no other way except by the light of ,sstras and association with the good and wise1 to ford over the river of ignorance1 which runs in its incessant course flowing in a thousand streams4 #c4 ,it is by means of reasoning that man is enabled to discern what is good for him1 and what he must avoid to do4 #d4 ,he then arrives to that ground of reason which is known as good will1 or a desire to do what is good and keep from what is bad and evil4 #e4 ,then he is led by his reason to the power of reasoning1 and discerning the truth from untruth1 and the right from wrong4 #f4 ,as he improves in knowledge1 he gets rid of his improper desires1 and purifies his mind from all worldly cares4 #g4 ,then he is said to have gained that stage of knowledge1 which is called the purity of his soul and mind and of his heart and conduct4 #h4 ,when the yogi or adept attains to his full knowledge1 he is said to have arrived at his state of goodness--satva4 #i4 ,by this means and the curtailing of his desires1 he arrives to the state called unattachment or indifference to all worldly matters 7ansakta71 and is no more subjected to the consequence of his actions4 #aj4 ,from the curtailment of desires1 the yogi learns to abstract his mind from the unrealities of the world4 #aa4 ,and whether sitting inactive in his posture of ,samdhi meditation1 or doing anything for himself or others1 he must fix his mind to whatever is productive of real good to the world4 ,his soul being cool by the tenuity of his desires1 is habituated to do its duties1 without the knowledge of what it is doing4 7,he neither fondly pursues anything nor thinks with ardour of any4 ,his want of desire makes him indifferent to all1 and like a man waking from his sleep1 he takes himself to the discharge of his duties74 #ab4 ,verily1 he who has subdued his mind1 has reached to the contemplative stage of yoga meditation4 #ac4 ,thus one having his mind dead in himself1 learns by practice of years1 to perform his duties1 by refraining from his thoughts of external objects4 ,such a one is said to have attained the turya or fourth stage of his spiritual elevation1 and to have become liberated in his life-time4 #ad4 ,he is not glad to get anything1 nor sorry to miss it4 ,he lives without fear of accidents1 and is content with whatever he gets4 #ae4 ,thou hast ,o ,rma6 known whatever is to be known by man2 and thou hast certainly extirpated thy desire in all thy actions through life4 #af4 ,thy thoughts are all spiritual1 and transcend the actions of the corporeal body1 though thou art in thy embodied state4 ,do not give up thy self to joy or grief1 but know thyself to be free from decay and defect4 #ag4 ,spiritually thou art a pure and bright substance1 which is ubiquious and ever in its ascendancy4 ,it is devoid of pleasure and pain1 and of death and disease4 #ah4 ,why dost thou lament at the grief or loss of a friend1 when thou art so friendless in thyself4 ,being thrown alone in this world1 whom dost thou claim as a friend of thy soul8 #ai4 ,we see only the particles of matter of which this body is composed2 it exists and passes away in its time from its place2 but there is no rising or falling of the soul4 #bj4 ,being imperishable in thyself1 why dost thou fear to fall into naught8 ,and why think of the destruction of thy soul1 which is never subject to death8 #ba4 ,when a jar is broken in twain from its upper part1 its vacuity is not lost1 but mixes with the air2 so the body being destroyed1 the indestructible soul is not lost with it 7but unites with its original source74 #bb4 ,as the sunlight causing the appearance of a river in the mirage1 is not lost at the disappearance of the phenomenal river2 so the immortal soul does not perish upon dissolution of the frail body4 #bc4 ,there is a certain illusion1 which raises the false appetites within us2 otherwise the unity of the soul requires the help of no duality or secondary substance1 in order to be united with the sole unity4 #bd4 ,there is no sensible object1 whether visible1 tangible1 audible or of taste or smelling 7which relate to the particular senses and brain71 that can affect the unconnected soul4 #be4 ,all things and their powers1 are contained in the all-powerful and all-comprehensive soul2 these powers are displayed throughout the world1 but the soul is as void as the empty air4 #bf4 ,it is the mental deception1 ,o ,rghava1 that presents before it the phenomena of the triple world1 representing diverse forms according to the triplicate nature of man 7the satva1 rajas and tamas74 #bg4 ,there are threefold methods of dispelling this delusion of the mind1 namely3 by the tranquility of the mind1 by destroying its desires1 and by abandonment of acts 7which lead only to errors in our repeated regenerations74 #bh4 ,the world is a crushing mill1 with its lower and upper stones of the earth and heaven2 our desires are the cords that incessantly drag us under it3 therefore ,rma1 break off these ropes 7and you will escape the danger of being crushed by it74 #bi4 ,our unacquaintance with spiritual knowledge1 is the cause of all our errors2 but our acquaintance of it1 leads us to endless joy and ultimately to ,brahma himself4 #cj4 ,the living being having proceeded from ,brahma1 and travelled over the earth at pleasure1 turns at last to ,brahma by means of his knowledge of ,him4 #ca4 ,rma6 all things have sprung from one ,being1 who is perfect felicity itself1 inconceivable and undecaying in its nature2 and all these are as the rays of that light1 or as the light of that everlasting fire4 #cb4 ,these are as lines on the leaves of trees1 and as the curls and waves on the surface of waters4 ,they are as ornaments made of that gold1 and as the heat and cold of that fire and water4 #cc4 ,thus the triple world subsists in the thought of the ,divine mind4 ,it has thus sprung from the mind of ,god1 and rests in its self-same state with the all-comprehending mind4 #cd4 ,this ,mind is called ,brahma1 who is the soul of all existence4 ,he being known the world is known also 7i4e41 the world is known through him72 and as he is the knower of all1 he gives us the knowledge of all things4 7,thus the ,sruti3--,there is no knowing of anything but by the knowledge that ,he imparts to us74 #ce4 ,this all-pervasive ,being is explained to us by the learned1 by the coined epithets of the soul1 intellect and ,brahma1 used both in the sstras as in the popular language4 #cf4 ,the pure notion that we have of an everlasting ,being1 apart from all sensible ideas and impressions1 is called the ,intellect and soul4 #cg4 ,this ,intellect or ,intelligent soul1 is much more transparent than the etherial sky2 and it is the plenum1 that contains the plenitude of the world1 as a disjoined and distinct reflexion of itself4 #ch4 ,the knowledge of the separate existence of the unreal reflexion of the world1 apart from that real reflector1 is the cause of all our ignorance and error2 but the view of their subsistence in the mirror of the supreme soul1 blends them all to myself also 7who are the same soul74 #ci4 ,now ,rma1 that hast a bodiless soul of the form of pure intellect1 thou canst have no cause to fall into the error1 of being sorry for or afraid of the vanities of the world4 #dj4 ,how can the unembodied soul be affected by the passions and feelings of the body8 ,it is the ignorant and unintelligent only1 that are subject to vain suspicions about unrealities4 #da4 ,the indestructible intellect of the unintelligent even1 is not destroyed by the destruction of their bodies1 how then should the intelligent be afraid of their dissolution8 #db4 ,the intellect is irresistible in its course1 and roves about the solar path 7ecliptic72 it is the intellectual part that makes the man1 and not the outward body4 7,puri sete purushah2 it is the inner soul that is called man74 #dc4 ,the soul called the purusha or inner person1 whether it abideth in the body or not1 and whether it is intelligent or otherwise 7rational or irrational71 never dies upon the death of the body4 #dd4 ,whatever miseries you meet with1 ,rma6 in this transient world1 all appertain to the body1 and not to the intangible soul or intellect4 #de4 ,the intellectual soul being removed from the region of the mind 7which is but an inward sense1 and of the nature of vacuity1 and not the grains of the brain composing the mind71 is not to be approached by the pleasures and pains affecting the body and mind4 #df4 ,the soul that has curbed its earthly desires1 flies to its seat in the spirit of ,brahma1 after the dissolution of its prison house of the body2 in the same manner as the bee lying hid under the coverlet of the lotus petals in the darkness of the night1 takes to its heavenward flight by the dawning light of the day4 #dg4 ,if life is known to be frail1 and the living state to be a transient scene1 then say1 ,o ,rma6 what it is that is lost by loss of this prison-house of the body1 and what is it that you mourn for8 #dh4 ,think therefore1 ,o ,rma6 on the nature of truth2 and mind not about the errors of ignorance4 ,be freed from your earthly desires1 and know the sinless soul to be void of all desires4 #di4 ,the intellectual soul being tranquil and transparent1 and a mere witness of our doings1 without any doing or desire of its own1 receives the reflexion of the undesirous ,god1 as a mirror reflects the images of things4 #ej4 ,the soul being1 as said before1 a translucent particle1 reflects the images of all worlds in itself2 as a polished gem reflects the rays of light in its bosom4 #ea4 ,the relation of the indifferent soul with the world1 is like that of the mirror and its reflexions2 the difference and identity of the soul and the world1 are of the same kind4 #eb4 ,as the activities of living beings1 have a free play with the rising sun2 so the duties of the world1 are fully discharged by the rising of the intellect4 #ec4 ,no sooner you get rid of your error of the substantiality of the world1 than you shall come to the consciousness of its being a vacuum1 resting in the spirit of ,god 7which is the receptacle of infinite space1 and whatever there appears in it74 #ed4 ,as it is the nature of a lighted lamp to spread its lustre all around1 so it is the nature of mental philosophy1 to enlighten us with the real state of the soul4 #ee4 ,the essence of the supreme soul gave rise to the mind 7will7 at first1 which spread out the universe with its net work of endless varieties4 ,it was as the sky issuing out of the infinite vacuity1 and assuming the shape of the blue atmosphere which is also a nullity4 #ef4 ,privation of desires melts down the mind1 and dissolves the mist of ignorance from the face of the intellect4 ,then appears the bright light of the one infinite and increate ,god1 like the clear firmament of autumn after the dispersion of clouds4 #eg4 ,the mind sprouts out at first from the supreme soul with all its activities1 and takes upon it the nature of the lotus-born ,brahm by its desire of creation4 ,it stretches out a variety of worlds by its creative will1 which are also as the fancied apparitions1 appearing before the imaginations of deluded boys4 #eh4 ,non-entity appears as an entity before us1 it dies away at death1 and reappears with our new birth4 ,the mind itself takes its rise from the divine intellect1 and displays itself in the substance of the ,divine ,soul1 as the waves play about on the surface of the waters of the deep4 ,,footnotes3 ,footnote #a3 ,the reader is referred to the following passage in the story of ,rip ,van ,winkle in ,irving's ,sketch-,book4 8,to him the whole twenty years1 had been but as one night04 ,the strange events that had taken place during his torpor were1 that there had been a revolutionary war1 when his country had thrown off the yoke of old ,england1 and that instead of being a subject of ,george the third1 he was now a free citizen of the ,united ,states1 pp4 #cb-cc4 ,footnote #b3 ,the intuition of his existence1 is the best proof of the same4 ,sruti4 ,so says the mystic sufi3--,i sought him everywhere but found him nowhere2 ,i then looked within myself1 and saw him there--as his seat was there4 ,footnote #c3 ,activity is attended with the pleasure of enjoyment1 with the pain of bondage2 and inactivity with the pleasure of freedom1 and the pain of poverty4 ,the insensible are fond of fruition at the expense of their freedom2 but the wise prefer their liberty with poverty1 as it is said in the ,upanishad3-- ,footnote #d3 ,the black ,rkshasas were believed to have been a colony of ,african ,negroes in southern ,india and ,ceylon4 ,the ,rakhs is ,rax1 as ,sycorax of ,shakespeare4 ,note3--,the whole story of the fiendish ,sch is an allegory of the human mind1 and its rapacity4 ,the transformation of the huge to the thin pinnate body1 and again its assumption of the big form1 are allegorical of the change of the corporeal and spiritual bodies--the ,sthla and ,skshma sarras1 in the course of the repeated transmigrations of the soul from its gross to subtle forms by the desire of the mind4 ,tired of the world the mind forsakes the gross body upon death1 and assumes the finer spiritual form1 but being soon dissatisfied with it reverts to its former gross form again4 ,it is also explained to be the two states of anim and garim1 the minuteness and bulkiness1 which the ,yogi attains by his yoga4 ,footnote #e3 ,it is a curious fact in the theological works of ,vednta1 that princes and ladies1 employed themselves much more to the cultivation of their minds1 and to the investigation of mental and spiritual ,philosophy1 than other persons and tribes4 ,so we see ,surchi1 ,ll1 ,visch and ,sarasvat were all female interlocutors in this work and some ,upanishads also1 though female education was subsequently abrogated by law4 ,footnote #f3 ,samvitti is the superior or subjective consciousness personified as ,virj1 and samvid or inferior consciousness of the objective as received in the personification of ,viswa4 ,here ,schelling says3--,the absolute infinite cannot be known in personal or objective consciousness2 but requires a superior faculty called the intuition4 ,the joint knowledge of the subjective and objective is had by ,ecstasy1 which discerns the identity of the subject and object in a series of souls which are as the innumerable individual eyes1 which the infinite ,world-spirit behold1 in it-self1 ,lewis ,hist4 ,phil4 ,,ii4 #ehj4 ,footnote #g3 ,so says a spiritualistic philosopher4 ,think you this earth of ours is a lifeless and unsentient bulk1 while the worm on her surface is in the enjoyment of life8 ,no1 the universe is not dead4 ,this life--jva1 what is it but the pervading afflux of deific love and life1 vivifying all nature1 and sustaining the animal and vegetable world as well as the world of mind8 ,these suns1 systems1 planets and satellites1 are not mere mechanisms4 ,the pulsations of a divine life throb in them all1 and make them rich in the sense that they too are parts of the divine cosmos4 ,should it be objected that it proves too much2 that it involves the identity of the vital principle of animals and vegetables1 let us not shrink from the conclusion4 ,the essential unity of all spirit and all life with this exuberant life from ,god1 is a truth from which we need not recoil1 even though it bring all animal and vegetable forms within the sweep of immortality4 ,epes ,sargent4 ,footnote #h3 ,the unity of all phenomena was the dream of ancient philosophy4 ,to reduce all this multiplicity to a single principle1 has been and continues to be the ever recurring problem4 ,to the question of a unity of substance the ,greek science1 repeatedly applied itself2 and so did the sophists of ,persia and ,india4 ,it was the craving for unity1 which led the white men of ,asia1 the ancient ,aryan race1 to the conception of ,god as the one substance immanent in the universe4 ,at first they were polytheists1 but with the progress of thought their number of gods diminished1 and became the authors of ,veda4 ,at last arrived to the conception of a unity of forces1 of a divine power as the ultimate substratum of things4 ,they regarded the beings of the world1 as in effect1 composed of two elements2 the one real and of a nature permanent and absolute1 and the other relative1 flowing and variable and phenomenal2 the one spirit and the other matter1 and both proceeding from an inseparable unity1 a single substance4 ,ibid4 ,according to ,vsishtha this single substance is the chit or divine intelligence1 which produces the ,mind1 which is conversant with matter4 ,footnote #i3 ,note4 ,the powers of the ,intellect are1 perception1 memory1 imagination and judgment4 ,ego is the subject of thoughts1 or the subjective and really existent being4 ,the personal ,god ,brahm is an emanation of ,god according to the ,gnostics1 and is like the ,demiurgus of ,plato next to ,god and soul of the world4 ,plotinus4 ,footnote #aj3 ,the allegory of the three spheres1 means no more than the triple state of man1 as a spiritual1 an intellectual and a physical or corporeal being4 ,the intellectual state in the text1 is properly the spiritual and highest state of a human being4 ,the mental is next to the intellectual or midmost state of man1 and the physical or corporeal state1 is the lowest condition1 in which the elevated nature of humanity is subjected like an inferior animal1 to grovel upon the earth4 ,footnote #aa3 ,compare the adventure of the prince ,tjul ,malur in ,guli ,bakwal1 and his bearing the burthen of his children by the ,negro wife on his shoulders4 ,footnote #ab3 ,the ,text uses the terms jnna and ajnna1 which literally signify knowledge and ignorance1 and mean to say that1 we know the subjective ourselves only 7as-ego-sum7 and are ignorant of the true nature of the objective1 as whether they are or not and what they are4 ,though it would be more appropriate to use the words nischaya and anischaya or certainty and uncertainty1 because we are certain of our own existence1 and are quite uncertain of every thing besides1 which we perceive in our triple states of waking1 dreaming and sound sleep1 which incessantly produce and present before us a vast variety of objects1 all of which lead us to error by their false appearances4 ,footnote #ac3 ,all things existent in the ,divine mind in their eternally ideal state1 present the same ideas to our minds also1 which are of the similar nature and substance with the ,divine4