,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 #dab - and the other to that of the learned - and the other to that of the unlearned ,page #dac - in mountainous - in the mountainous ,page #dcg1 section #ff - favourite females - favourite of females ,page #fcd1 section #dj - full of inequity - full of iniquity ,page #fhj1 section #bb - the like - like the ,page #gae1 section #ec - unvisionary - visionary ,page #haf1 section #af - bring though - even though ,page #icj1 section #bi - very thick and lean - very thin and lean ,also1 some of the shortcomings of the ,,lpp edition have been corrected by referencing other printings3 ,page #dcd3 ,missing line remove it by your subjection to ignorance and idleness was inserted4 ,page #fhg in the printed book is a copy of page #hhg 7where it belongs74 ,the missing page #fhg has been supplied from the ,bharatiya edition4 7,it is the start of chapter ,,lxi3 ,on ,birth1 ,death and ,existence 7verse #a-i774 ,this error has been reproduced in the ,parimal ed4 because this is based on a scanning of an edition with this error4 ,page #fhh and #hhh were switched in the printed book4 ,page #hhf3 verse #ag-ah were missing4 ,page #iah3 verse #h was missing4 ,angle brackets3 444 have been used by the transcriber to indicate light editing of the text to insert missing words4 ,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 third ,devanagari character in footnote #g is illegible in the text4 ,it has been inserted from an alternate text1 although it appears that the original of this text may in fact have included a typo4 ,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 ,saraswati 7only available in ,sanskrit74 ---------------------------------------- -------------------------------- ,,the ,,yoga-,v,,sishtha-,,mah,r,m,,yana4 ,,vol4 ,,ii 7part #b7 ---------------------------------------- -------------------------------- ,,the ,,yoga-,v,,sishtha ,,mah,r,m,,yana ,,of ,v,,lm,,ki ---------------------------------------- -------------------------------- ,,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 ,,yoga ,,vasishtha ,,book ,,iv4 ,,sthiti ,,prakarana ,,on ,,ontology ,,or ,,existence4 ---------------------------------------- -------------------------------- ,,contents ,,of ,,sthiti ,,prakarana4 7,,on ,,ontology ,,or ,,existence74 ,,book ,,iv4 ,,chapter ,i4 ,janya-,jani-,nirpana #djc ,,chapter ,,ii4 ,the ,receptacle of the ,mundane ,egg #djh ,,chapter ,,iii4 ,eternity of the ,world #daa ,,chapter ,,iv4 ,treating of the ,germ of ,existence #dad ,,chapter ,v4 ,story of ,bhrgava #daf ,,chapter ,,vi4 ,elysium of ,bhrgava #dah ,,chapter ,,vii4 ,re-union of the ,lovers #dba ,,chapter ,,viii4 ,transmigration of ,sukra #dbe ,,chapter ,,ix4 ,description of ,sukra's ,body #dbi ,,chapter ,x4 ,bhrigu's ,conference with ,kla or ,death #dca ,,chapter ,,xi4 ,cause of the ,production of the ,world #dci ,,chapter ,,xii4 ,detailed ,account of the ,genesis of the ,world #ddh ,,chapter ,,xiii4 ,consolation of ,bhrigu #dea ,,chapter ,,xiv4 ,sukra's ,reminiscence of his ,metempsychosis #ded ,,chapter ,,xv4 ,lamentation and ,expostulation of ,sukra #dei ,,chapter ,,xvi4 ,resuscitation of ,sukra #dfd ,,chapter ,,xvii4 ,attainment of the ,ideal ,realm #dfg ,,chapter ,,xviii4 ,the ,incarnation of the ,living ,spirit #dga ,,chapter ,,xix4 ,investigation into the ,nature of the ,living ,soul #dhj ,,chapter ,,xx4 ,description of the ,mind #dhd ,,chapter ,,xxi4 ,on the ,philosophy of the ,mind #dhf ,,chapter ,,xxii4 ,resting in ,supreme ,felicity #dic ,,chapter ,,xxiii4 ,meditation of the ,wonders in the ,realm of the ,body #dih ,,chapter ,,xxiv4 ,the ,non-entity of the ,mind #eje ,,chapter ,,xxv4 ,narrative of ,dma1 ,vyla and ,kata #ejh ,,chapter ,,xxvi4 ,battle of the ,deities and ,demons #eab ,,chapter ,,xxvii4 ,admonition of ,brahm #eah ,,chapter ,,xxviii4 ,the ,renewed ,battle of the ,gods and ,demons #ebc ,,chapter ,,xxix4 ,defeat of the ,demons #ebg ,,chapter ,,xxx4 ,account of the ,subsequent lives of the ,demons #eca ,,chapter ,,xxxi4 ,investigation of ,reality and ,unreality #ecc ,,chapter ,,xxxii4 ,on ,good ,conduct #eci ,,chapter ,,xxxiii4 ,consideration of ,egoism #ede ,,chapter ,,xxxiv4 ,end of the ,story of ,dma and ,vyla #eec ,,chapter ,,xxxv4 ,description of ,insouciance #eeh ,,chapter ,,xxxvi4 ,description of the ,intellectual ,sphere #eff ,,chapter ,,xxxvii4 ,upasama4 ,the ,sameness or ,quietism of the ,soul #egj ,,chapter ,,xxxviii4 ,the ,same ,quietness or ,quietude of the ,spirit #egb ,,chapter ,,xxxix4 ,on the ,unity of all ,things #egg ,,chapter ,,xxxx4 ,brahma ,identic with the ,world #ehd ,,chapter ,,xli4 ,description of ignorance #ehi ,,chapter ,,xlii4 ,production of ,jva or ,living ,souls #eic ,,chapter ,,xliii4 ,the ,repositories of ,living ,souls #eih ,,chapter ,,xliv4 ,the ,incarnation of ,human ,souls in the ,world #fje ,,chapter ,,xlv4 ,dependence of all on ,god #faa ,,chapter ,,xlvi4 ,description of ,living-,liberation #fag ,,chapter ,,xlvii4 ,description of the ,worlds and their ,demiurgi #fba ,,chapter ,,xlviii4 ,story of ,dsra #fcj ,,chapter ,,xlix4 ,description of ,dsra's ,kadamba ,forest #fce ,,chapter ,l4 ,dsra's ,survey of the ,heavens #fci ,,chapter ,,li4 ,dsra's ,begetting a ,son #fda ,,chapter ,,lii4 ,grandeur of the ,air-born ,king #fde ,,chapter ,,liii4 ,description of the ,mundane ,city #fdi ,,chapter ,,liv4 ,corrective of ,desires #fee ,,chapter ,,lv4 ,meeting of ,vasishtha and ,dsra #ffj ,,chapter ,,lvi4 ,on the ,soul and its ,inertness #ffd ,,chapter ,,lvii4 ,nature of ,volleity and ,nolleity #fgj ,,chapter ,,lviii4 ,the song of ,kacha #fgf ,,chapter ,,lix4 ,works of ,brahm's ,creation #fgh ,,chapter ,,lx4 ,production of ,living ,beings #fhd ,,chapter ,,lxi4 ,on ,birth1 ,death and ,existence #fhg ,,chapter ,,lxii4 ,speech of the ,divine ,messenger #fij ,,contents ,,of ,,upasama ,,khanda4 7,,on ,,quietism47 ,,book ,v4 ,,chapter ,i4 ,the hnika or ,daily ,ritual #fic ,,chapter ,,ii4 ,rma's ,recapitulation of ,vasishtha's ,lectures #fih ,,chapter ,,iii4 ,description of the ,royal ,assembly #gjc ,,chapter ,,iv4 ,inquiries of ,rma #gjf ,,chapter ,v4 ,lecture on ,tranquility of the ,soul and ,mind #gaj ,,chapter ,,vi4 ,lecture on the ,discharge of ,duty #gaf ,,chapter ,,vii4 ,on ,attainment of ,divine ,knowledge #gai ,,chapter ,,viii4 ,song of the ,siddhas or ,holy ,adepts #gbj ,,chapter ,,ix4 ,reflections of ,janaka #gbc ,,chapter ,x4 ,silent and ,solitary ,reflections of ,janaka #gcj ,,chapter ,,xi4 ,subjection of the ,mind #gcd ,,chapter ,,xii4 ,on the ,greatness of the ,intelligence #gcg ,,chapter ,,xiii4 ,government of the ,mind #gda ,,chapter ,,xiv4 ,ascertainment of the ,thinking ,principle #ged ,,chapter ,,xv4 ,on ,avarice #gfa ,,chapter ,,xvi4 ,healing of ,avarice #gfd ,,chapter ,,xvii4 ,on the ,extirpation of ,avarice #gfg ,,chapter ,,xviii4 ,living ,liberation or ,true ,felicity of ,man in this ,life #gga ,,chapter ,,xix4 ,on ,holy ,knowledge #ggi ,,chapter ,,xx4 ,remonstration of ,pvana #ghd ,,chapter ,,xxi4 ,repression of ,desires by ,means of ,yoga-,meditation #ghi ,,chapter ,,xxii4 ,narrative of ,virochana #gic ,,chapter ,,xxiii4 ,speech of ,virochana on ,subjection of the ,mind #gii ,,chapter ,,xxiv4 ,on the ,healing and ,improvement of the ,mind #hjc ,,chapter ,,xxv4 ,reflections of ,bali #haa ,,chapter ,,xxvi4 ,admonition of ,sukra to ,bali #had ,,chapter ,,xxvii4 ,hebetude of ,bali #hag ,,chapter ,,xxviii4 ,description of ,bali's anaesthesia #hba ,,chapter ,,xxix4 ,bali's resuscitation to sensibility #hbd ,,chapter ,,xxx4 ,fall of ,hiranyakasipu and ,rise of ,prahlda #hca ,,chapter ,,xxxi4 ,prahlda's ,faith in ,vishnu #hce ,,chapter ,,xxxii4 ,the ,spiritual and formal ,worship of ,vishnu #hdc ,,chapter ,,xxxiii4 ,prahlda's ,supplication to ,hari #hdh ,,chapter ,,xxxiv4 ,prahlda's ,self-knowledge of ,spiritualism #heb ,,chapter ,,xxxv4 ,meditation on ,brahma in ,one's ,self #hfe ,,chapter ,,xxxvi4 ,hymn to the ,soul #hgf ,,chapter ,,xxxvii4 ,disorder and ,disquiet of the ,asura ,realm #hhe ,,chapter ,,xxxviii4 ,scrutiny into the ,nature of ,god #hhg ,,chapter ,,xxxix4 ,admonitions of ,hari to ,prahlda #hij ,,chapter ,,xl4 ,resuscitation of ,prahlda #hif ,,chapter ,,xli4 ,installation of ,prahlda in his ,realm #ijj ,,chapter ,,xlii4 ,spirituality of ,prahlda #ije ,,chapter ,,xliii4 ,rest and ,repose of ,prahlda #ijh ,,chapter ,,xliv4 ,narrative of ,gdhi and his ,destruction #iac ,,chapter ,,xlv4 ,gdhi is ,reborn as a ,chandla1 and made ,king over the ,kir ,tribe #iah ,,chapter ,,xlvi4 ,gdhi's ,loss of his ,visionary ,kingdom #ibc ,,chapter ,,xlvii4 ,verification of ,gdhi's ,vision #ibh ,,chapter ,,xlviii4 ,on the ,wondrous ,powers of ,illusion #ice ,,chapter ,,xlix4 ,gdhi's gaining of ,true ,knowledge #idc ,,chapter ,l4 ,intentions of ,rma #idi ,,chapter ,,li4 ,desire of ,uddlaka #ifj ,,chapter ,,lii4 ,ratiocination of ,uddlaka #iff ,,chapter ,,liii4 ,the ,rational ,rapture of ,uddlaka #igd ---------------------------------------- -------------------------------- ,,yoga ,,vasishtha ,,book ,,iv4 ,,sthiti ,,prakarana ,,on ,,ontology ,,or ,,existence4 ,,chapter ,i4 ,,janya-,,jani-,,nir,,pana4 ,on ,genesis and ,epigenesis4 ,argument4 ,the variety of creation is described as the working of the mind1 and the existence of one ,brahma only1 is established in refutation of the ,atomic and ,materialistic doctrines of ,nyya and ,snkhya philosophy4 ,vasishtha said3--,attend now ,rma1 to the subject of ,existence1 which follows that of ,production3 a knowledge of this1 is productive of nirvna or utter annihilation of the self or soul4 #b4 ,know then the phenomenal world which is existent before you1 and your knowledge of egoism or self-existence1 to be but erroneous conceptions of the formless inexistence or inanity4 #c4 ,you see the tints of various hues painting the vacuous sky1 without any paint 7colouring substance71 or their cause 7the painter74 ,this is but a conception of the mind without its visual perception1 and like the vision in a dream of one1 who is not in a state of sound sleep4 7,the world is a dream74 #d4 ,it is like an aerial city built and present in your mind2 or like the warming of shivering apes beside the red clay1 thinking it as red hot fire2 and as one's pursuing an unreality or 7grasping a shadow74 #e4 ,it is but a different aspect of the self same ,brahma1 like that of a whirlpool in water1 and as the unsubstantial sunlight1 appearing as a real substance in the sky4 #f4 ,it is like the baseless fabric of gold of the celestials on high2 and like the air-built castle of ,gandharvas in the midway sky4 7,the gods and ,gandharvas are believed to dwell in their golden abodes in heaven74 #g4 ,it is as the false sea in the mirage1 appearing true at the time2 and like the ,elysian and ,utopian cities of imagination in empty air1 and taken for truth4 #h4 ,it is like the romantic realms with their picturesque scenes in the fancies of poets1 which are no where in nature but it seems to be solid and thick within1 without any pith or solidity in it1 as a thing in an empty dream4 #i4 ,it is as the etherial sphere1 full of light all around1 but all hollow within2 and like the blue autumnal sky1 with its light and flimsy clouds without any rain-water in them4 #aj4 ,it is as the unsubstantial vacuum1 with the cerulean blue of solid sapphire2 and like the domes and dames appearing in dreams1 fleeting as air and untangible to touch4 #aa4 ,it is as a flower garden in a picture1 painted with blooming blossoms2 and appearing as fragrant without any fragrance in them4 ,it is lightsome to sight1 without the inherent heat of light1 and resembles the orb of the sun or a flaming fire represented in a picture4 #ab4 ,it is as an ideal domain--the coinage of the brain1 and an unreal reality or a seeming something2 and likens a lotus-bed in painting1 without its essence or fragrance4 #ac4 ,it is as the variegated sky1 painted with hues which it does not possess2 and is as unsolid as empty air1 and as many-hued as the rain-bow without any hue of its own4 #ad4 ,all its various colourings of materiality1 fade away under the right discrimination of reason2 and it is found in the end to be as unsolid a substance as the stem of a plantain tree2 7all coated without1 and nothing solid in the inside74 #ae4 ,it is like the rotation of black spots1 before the eyes of a purblind man2 and as the shape of a shadowy inexistence1 presented as something existent before the naked eye4 #af4 ,like the bubble of water1 it seems as something substantial to sight2 but in reality all hollow within2 and though appearing as juicy1 it is without any moisture at all4 #ag4 ,the bubbling worlds are as wide spread as the morning dews or frost2 but take them up1 and you will find them as nothing1 it is thought as gross matter by some1 and as vacuum by others4 ,it is believed as a fluctuation of thought or false vision by some1 and as a mere compound of atoms by many4 7,it is the dull matter of ,snkhyas2 mere vacuity of ,vedntists2 fluctuation of error--avidy spanda of the ,snkaras2 empty air of ,mdhyamikas2 fortuitous union of atoms of ,achryas2 different atomisms of ,sautrntas1 and ,vaibhshikas2 and so likewise of ,kanda1 ,gotama and ,arhatas2 and so many more according to the theories of others74 7,gloss74 #ah4 ,i am partly of a material frame1 on my body and mind1 but spiritually ,i am an empty immaterial substance2 and though felt by the touch of the hand1 ,i am yet as intangible as a nocturnal fiend3--7an empty shadow only74 #ai4 ,rma said3--,it is said ,sir1 that at the end of a great ,kalpa age1 the visible world remains in its seed2 after which it developes again in its present form1 which ,i require to be fully explained to me4 #bj4 ,are they ignorant or knowing men1 who think in these various ways8 ,please ,sir1 tell me the truth for removal of my doubts1 and relate to me the process of the development4 #ba4 ,vasishtha replied3--,those who say that the mundane world existed in the form of a seed at the final sleep 7of ,brahm71 are altogether ignorant of the truth1 and talk as children and boys3 7from what they think themselves1 or hear from others74 #bb4 ,hear me tell you1 how unaccordant it is to right reason and how far removed from truth4 ,it is a false supposition1 and leading both the preacher and hearer of such a doctrine to great error and egregious mistake4 #bc4 ,those who attempt to show the existence of the world1 in the form of a germ in the mundane seed2 maintain a very silly position1 as ,i shall now explain unto you4 #bd4 ,a seed is in itself a visible thing1 and is more an object of sense than that of the mind2 as the seeds of paddy and barley1 are seen to sprout forth in their germs and leaves4 #be4 ,the mind which is beyond the six organs of sense1 is a very minute particle2 and it cannot possibly be born of itself1 nor become the seed of the universe4 #bf4 ,the ,supreme ,spirit also1 being more rarefied than the subtile ether1 and undefinable by words1 cannot be of the form of a seed4 #bg4 ,that which is as minute as a nil and a zero1 is equivalent to nothing2 and could never be the mundane seed1 without which there could be no germ nor sprout4 #bh4 ,that which is more rare and transparent than the vacuous and clear firmament2 cannot possibly contain the world with all its mountains and seas2 and the heavens with all their hosts1 in its transcendent substratum4 #bi4 ,there is nothing1 that is in any way situated as a substance1 in the substantiality of that ,being2 or if there is anything there1 why is it not visible to us8 #cj4 ,there is nothing that comes of itself1 and nothing material that comes but of the immaterial spirit2 for who can believe a hill to proceed from the hollowness of an earthen pot8 #ca4 ,how can a thing remain with another1 which is opposed to it in its nature8 ,how can there be any shadow where there is light1 and how does darkness reside in the disc of the sun1 or even coldness in fire8 #cb4 ,how can an atom contain a hill1 or anything subsist in nothing8 ,the union of a similar with its dissimilar1 is as impossible as that of shadow with the light of the sun4 #cc4 ,it is reasonable to suppose that the material seeds of the fig and paddy1 should bring forth their shoots in time2 but it is unreasonable to believe the big material world to be contained in an immaterial atom4 #cd4 ,we see the same organs of sense and their sensations1 in all men in every country2 but there is not the same uniformity in the understandings of men in every place1 nor can there be any reason assigned to this difference4 #ce4 ,those who assign a certain cause to some effect or event1 betray their ignorance of the true cause2 for what is it that produces the effect1 except the very thing by some of its accessory powers4 7,every production is but a transformation of itself1 by some of its inherent powers and properties74 #cf4 ,throw off at a distance1 the doctrine of cause and effect invented by the ignorant2 and know that to be true1 which is without beginning and end1 and the same appearing as the world4 7,an increate everlasting prototype in the mind of ,god74 ,,chapter ,,ii4 ,,the ,,receptacle ,,of ,,the ,,mundane ,,egg4 ,argument4--,refutation of the doctrine of the separate ,existence of the world1 and establishment of the tenet of the 8,one ,god as ,all in ,all40 ,vasishtha said3--,now ,rma6 that best knowest the knowable1 ,i will tell thee in disparagement of thy belief in the separate existence of the world2 that there is one pure and vacuous principle of the ,intellect only1 above all the false fabrications of men4 #b4 ,if it is granted1 that there was the germ of the world in the beginning2 still it is a question1 what were the accompanying causes of its development4 #c4 ,without co-operation of the necessary causes1 there can be no vegetation of the seed1 as no barren woman is ever known or seen to bring forth an offspring1 notwithstanding the seed is contained in the womb4 #d4 ,if it was possible for the seed to grow without the aid of its accompanying causes1 then it is useless to believe in the primary cause1 when it is possessed of such power in its own nature4 #e4 ,it is ,brahm himself who abides in his self1 in the form of creation at the beginning of the world4 ,this creation is as formless as the creator himself1 and there is no relation of cause and effect between them4 #f4 ,to say the earth and other elements1 to be the accompanying causes of production1 is also wrong2 since it is impossible for these elements to exist prior to their creation4 #g4 ,to say the world remained quiescent in its own nature1 together with the accompanying causes1 is the talk proceeding from the minds 7mouths7 of boys and not of the wise4 #h4 ,therefore ,rma6 there neither is or was or ever will be a separate world in existence4 ,it is the one intelligence of the ,divinity1 that displays the creation in itself4 #i4 ,so ,rma6 there being an absolute privation of this visible world1 it is certain that ,brahma himself is ,all1 throughout the endless space4 #aj4 ,the knowledge of the visible world1 is destroyed by the destruction of all its causalities2 but the causes continuing in the mind1 will cause the visibles to appear to the view even after their outward extinction 7like objects in the dream74 #aa4 ,the absolute privation of the phenomenal1 is only effected by the privation of its causes1 7i4e4 the suppression of our acts and desires72 but if they are not suppressed in the mind1 how can you effect to suppress the sight8 #ab4 ,there is no other means of destroying our erroneous conception of the world1 except by a total extirpation of the visibles from our view4 #ac4 ,it is certain that the appearance of the visible world1 is no more than our inward conception of it1 in the vacuity of the intellect2 and the knowledge of ,i1 thou and he1 are false impressions on our minds like figures in paintings4 #ad4 ,as these mountains and hills1 these lands and seas and these revolutions of days and nights1 and months and years and the knowledge that this is a ,kalpa age1 and this is a minute and moment1 and this is life and this is death1 are all mere conceptions of the mind4 #ae4 ,so is the knowledge of the duration and termination of a ,kalpa and ,mahkalpa 7millenniums c47 and that of the creation and its beginning and end1 are mere misconceptions of our minds4 #af4 ,it is the mind that conceives millions of ,kalpas and billions of worlds1 most of which are gone by and many as yet to come4 7,or else there is but an everlasting eternity1 which is self-same with the infinity of the ,deity74 #ag4 ,so the fourteen regions of the planetary spheres1 and all the divisions of time and place1 are contained in the infinite space of the ,supreme ,intellect4 #ah4 ,the universe continues and displays itself as serenely in the ,divine mind1 as it did from before and throughout all eternity2 and it shines with particles of the light of that ,intellect1 as the firmament is as full with the radiance of solar light4 #ai4 ,the ineffable light1 which is thrown into the mind by the ,divine ,intellect1 shows itself as the creation1 which in reality is a baseless fabric by itself4 #bj4 ,it does not come to existence nor dissolves into nothing1 nor appears or sets at any time2 but resembles a crystal glass with certain marks in it1 which can never be effaced4 #ba4 ,the creations display of themselves in the clear ,intellect of ,god1 as the variegated skies form portions of the indivisible space of endless vacuum4 #bb4 ,these are but properties of the ,divine ,intellect1 as fluidity is that of water1 motion of the wind1 the eddies of the sea1 and the qualities of all things4 7,creation is cternal with the ,eternal ,mind74 #bc4 ,this creation is but a compact body of ,divine wisdom1 and is contained in the ,divinity as its component part4 ,its rising and setting and continuance1 are exhibited alike in the tranquil soul4 #bd4 ,the world is inane owing to its want of the accompaniment of secondary 7i4e4 material and instrumental7 causes and is selfborn3 and to call it as born or produced1 is to breathe the breath 7of life7 like a madman 7i4e41 it is foolish to say so74 #be4 ,rma6 purify your mind from the dross of false representations1 and rise from the bed of your doubts and desires2 drive away your protracted sleep of ignorance 7avidy71 and be freed from the fears of death and disease with every one of your friends in this ,court4 ,,chapter ,,iii4 ,,eternity ,,of ,,the ,,world4 ,rma said3--,but it is related1 that ,brahm--the lord of creatures1 springs up by his reminiscence at the end of a kalpa1 and stretches out the world from his remembrance of it1 in the beginning of creation4 #b4 ,vasishtha answered3--,so it is said1 ,o support of ,raghu's race6 that the lord of creatures rises at first by his predestination1 after the universal dissolution1 and at the commencement of a new creation4 #c4 ,it is by his will1 that the world is stretched out from his recollection1 and is manifested like an ideal city1 in the presence of ,brahm--the creative power4 #d4 ,the supreme being can have no remembrance of the past at the beginning of a new creation1 owing to his want of a prior birth or death4 ,therefore this aerial arbour of reminiscence has no relation to ,brahma4 7,who being an ever living being1 his cognizance of all things is also everlasting74 #e4 ,rma asked3--,does not the reminiscence of the past1 continue in ,brahm at his recreation of the world2 and so the former remembrance of men upon their being reborn on earth8 ,or are all past remembrances effaced from the minds of men by the delirium of death in their past life8 #f4 ,vasishtha replied3--,all intelligent beings1 including ,brahm and all others of the past age1 that obtain their nirvna or extinction1 are of course absorbed in ,one ,brahma 7and have lost their remembrance of every thing concerning their past lives74 #g4 ,now tell me1 my good ,rma1 where do these past remembrances and remembrancers abide any more1 when they are wholly lost1 at the final liberation 7or extinction7 of the rememberers8 #h4 ,it is certain that all beings are liberated1 and become extinct in ,brahma at the great dissolution2 hence there cannot be remembrance of anything in the absence of the persons that remember the same4 #i4 ,the remembrance that lives impressed of itself in the empty space of individual ,intellects1 is verily the reservoir of the perceptible and imperceptible worlds4 ,this reminiscence is eternally present before the sight of ,god1 as a reflexion of his own ,intellect4 #aj4 ,it shines with the lustre of his self-consciousness1 from time without beginning and end1 and is identic with this world1 which is therefore called to be self-born 7because it is immanent in the mind of ,god74 #aa4 ,the spiritual body which is the attribute of ,god from time without beginning 7that ,god is a spirit72 is the same with ,virta or manifestation of himself1 and exhibits the form of the world or the microcosm 7i4e4 ,god--spirit--,virt or cosmos74 #ab4 ,but the world is said to be composed of atoms1 which compose the land and woods1 the clouds and the firmament4 ,but there are no atoms to form time and space1 actions and motions and revolutions of days and nights4 7,all which are shaped by the spirit and not by atoms74 #ac4 ,again the atoms 7of matter7 which fill the world1 have other incipient atoms 7of spirit71 which are inherent in them1 and cause them to take and appear in the forms of mountains and the like4 #ad4 ,but these forms seeming to be conglomerations of atomic particles1 and showing themselves to our vision as lightsome objects1 are in reality no substantial things4 #ae4 ,thus there is no end of the real and unreal sights of things2 the one presenting itself to the view of the learned1 and the other to that of the unlearned4 7i4e4 ,all things are viewed in their spiritual light by the learned1 and in their material aspect by the ignorant74 #af4 ,the cosmos appears as the immutable ,brahma only to the intelligent1 and as the mutable visible world to the unintelligent4 #ag4 ,as these bright worlds appear to roll about as eggs in their spheres1 so there are multitudes of other orbs1 shining in every atom in the universe4 #ah4 ,as we see curved pillars1 consisting of figures under figures1 and those again under others2 so is the grand pillar of the universe1 composed of systems under systems to no end4 #ai4 ,as the sands on a rock1 are separably attached to it1 and are countless in their number2 so the orbs in the three worlds1 are as particles of dust in the mountainous body of ,brahm4 #bj4 ,it may be possible to count the particles of ray scattered in the sun-beams2 but it is impossible to number the atoms of light1 which are emanating from the great sun of ,brahm4 #ba4 ,as the sun scatters the particles of his light1 on the sparkling waters and sands of the sea2 so does the ,intellect of ,god1 disperse the atoms of its light all over the vacuity of the universe4 #bb4 ,as the notion of vacuity fills the mind1 with the idea of the visible firmament2 so the thought of creation1 as self-same with ,brahm1 gives us the notion of his intellectual sphere4 #bc4 ,to understand the creation as something different from ,brahma1 leads man apart from ,him2 but to take it as synonymous with ,brahma1 leads him to his felicity4 #bd4 ,the enlightened soul1 freed from its knowledge of the mundane seed1 and knowing ,brahma alone as the plenum filling the vacuum of intellect2 knows the knowable 7,god7 in his inward understanding1 as the same with what has proceeded from him4 ,,chapter ,,iv4 ,,treating ,,of ,,the ,,germ ,,of ,,existence4 ,argument4 ,sensations and ,perceptions1 as the ,roots of the knowledge of ,existence3 suppression of these annuls all existence1 and removes the visibles from view4 ,vasishtha said3--,it is the overthrow of the battery of the senses1 that supplies us with a bridge over the ocean of the world2 there is no other act1 whereby we may cross over it 7to the other shore of truth74 #b4 ,acquaintance with the sstras1 association with the good and wise1 and practice of the virtues1 are the means whereby the rational and self-controlled man1 may come to know the absolute negation of the visibles4 #c4 ,i have thus told you1 ,o handsome ,rma6 of the causes of the appearance and disappearance of the creation1 resembling the heaving and resting of the waves of the sea of the world4 #d4 ,there is no need of a long discourse to tell you that1 the mind is the germ of the arbour of acts1 and this germ being nipped in the beginning1 prevents the growth of the tree1 and frustrates the doing of acts1 which are the fruits thereof4 #e4 ,the mind is all 7i4e4 the agent of all actions72 therefore it is1 that by the healing of your heart and mind1 you can cure all the troubles and diseases1 you may incur in the world4 #f4 ,the minds of men are ever troubled1 with their thoughts of the world and bodily actions2 but these being deadened and defunct1 we see neither the body nor the outer world4 #g4 ,the negation of the outer world1 and the suppression of the inner thoughts1 serve to curb the demon of the mind1 by practice of self-abnegation for a long period of time4 #h4 ,it is possible to heal the inward disease of the internal mind1 by administration of this best and only medicine of negation of the external world4 7,ignoring the outer world1 is the only way to restore the peace of the mind74 #i4 ,it is because of its thoughts1 that the mind is subjected to the errors of its birth and death2 and to those of its being bound to or liberated from1 the bonds of the body and this world4 #aj4 ,the mind being deluded by its thoughts1 sees the worlds shining before it2 as a man sees in his delusion1 the imaginary city of the ,gandharvas1 drawn before him in empty air4 #aa4 ,all these visible worlds consist in the mind1 wherein they seem to exist as the fragrance of the air1 consists in the cluster of flowers containing the essence4 #ab4 ,the little particle of the mind contains the world1 as a small grain of sesamum contains the oil1 and as an attribute is contained in its subject1 and a property abiding in the substance4 #ac4 ,the world abides in the mind in the same manner1 as the sun-beams abide in the sun1 and as brightness consists in the light1 and as the heat is contained in fire4 #ad4 ,the mind is the reservoir of the worlds1 as the snow is the receptacle of coldness4 ,it is the substratum of all existence1 as the sky is that of emptiness1 and as velocity is inherent in the wind4 #ae4 ,therefore the mind is the same with the world1 and the world is identic with the mind2 owing to their intimate and inseparable connection with one another4 ,the world however is lost by the loss of the mind2 but the mind is not lost by destruction of the world4 7,because the thoughts thereof are imprinted in the mind74 ,,chapter ,v4 ,,story ,,of ,,bh,,rgava4 ,argument4 ,meditation of ,bhrigu1 ,ramblings of ,sukra4 ,his sight of and amour for an aerial nymph4 ,rma said3--,tell me sir1 that knowest all truths1 and art best acquainted with all that is past and is to come1 how the form of the world is so vividly existed in the mind4 #b4 ,please ,sir1 explain to me by some illustration1 how this world1 appears as a visible object to the inner mind4 #c4 ,vasishtha replied3--,the world is situated as truly in the minds of men1 as it appeared in its firm and compact state to the bodiless son of ,indu 7,i have related long before74 #d4 ,it is situated in the same manner in the minds of men1 as the thought of king ,lavana's transformation of himself to a chandla1 under the influence of sorcery4 #e4 ,it is in the same manner1 as ,bhrgava believed himself to be possessed of all worldly gratifications4 ,because true bliss has much more relation to the mind1 than to earthly possessions4 #f4 ,rma said3--,how is it ,sir1 that the son of ,bhrigu came to the enjoyment of earthly pleasures1 when he had been longing for the fruition of heavenly felicity4 #g4 ,vasishtha replied3--,attend now ,rma1 to my narration of the history of ,bhrigu and ,kla1 whereby you will know how he came to the possession of earthly enjoyments4 #h4 ,there is a table-land of the ,mandara mountain1 which is beset by rows of tamla trees1 with beautiful arbours of flowers under them4 #i4 ,here the sage ,bhrigu conducted his arduous devotion in olden times and it was in this place1 that his high-minded and valiant son ,sukra1 also came to perform his devotion4 #aj4 ,sukra was as handsome as the moon1 and radiant with his brilliant beams 7like the sun74 ,he took his seat in that happy grove of ,bhrigu1 for the purpose of his devotion4 #aa4 ,having long sat in that grove under the umbrage of a rock1 ,sukra removed himself to the flowery beds and fair plains below4 #ab4 ,he roved freely about the bowers of ,mandara in his youthful sport1 and became revered among the wise and ignorant men of the place4 #ac4 ,he roved there at random like ,trisanku1 between the earth and sky2 sometimes playing about as a boy1 and at others sitting in fixed meditation as his father4 #ad4 ,he remained without any anxiety in his solitude1 as a king who has subdued his enemy2 until he happened to behold an ,apsara fairy1 traversing in her aerial journey4 #ae4 ,he beheld her with the eyes of ,hari1 fixed upon his ,lakshm1 as she skims over the watery plain1 decked with her wreaths of ,mandara flowers1 and her tresses waving loosely with the playful air4 #af4 ,her trinkets jingling with her movements1 and the fragrance of her person perfuming the winds of the air2 her fairy form was as beautiful as a creeping plant1 and her eyeballs rolling as in the state of intoxication4 #ag4 ,the moon-beams of her body1 shed their ambrosial dews over the landscape1 which bewitched the hard-heart of the young devotee1 as he beheld the fairy form before him4 #ah4 ,she also with her body shining as the fair full-moon1 and shaking as the wave of the sea1 became enamoured of ,sukra as she looked at his face4 #ai4 ,sukra then checked the impulse of his mind1 which the god of love had raised after her2 but losing all his power over himself1 he became absorbed in the thought of his beloved object4 ,,chapter ,,vi4 ,,elysium ,,of ,,bh,,rgava4 ,argument4 ,sukra's imaginary journey to heaven1 and his reception by ,indra4 ,vasishtha said3--,henceforth ,sukra continued to think of the nymph with his closed eye-lids1 and indulge himself in his reverie of an imaginary kingdom4 #b4 ,he thought that the nymph was passing in the air1 to the paradise of ,indra--the god with thousand eyes2 and that he followed her closely1 to the happy regions of the celestial gods4 #c4 ,he thought1 he saw before him the gods1 decorated with their chaplets of beautiful mandara blossoms on their heads1 and with garlands of flowers pendant on their persons resplendent as liquid gold4 #d4 ,he seemed to see the heavenly damsels with their eyes as blue-lotuses1 regaling the eyes of their spectators2 and others with their eyes as beautiful as those of antelopes1 sporting with their sweet smiles all about 7the garden of paradise74 #e4 ,he saw also the ,marutas or gods of winds1 bearing the fragrance of flowers1 and breathing their sweet scent on one another2 and resembling the omnipresent ,viswarpa by their ubiquitous journey4 #f4 ,he heard the sweet hum of bees1 giddy with the perfumed ichor1 exuding from the proboscis of ,indra's elephant2 and listened to the sweet strains1 sung by the chorus of the heavenly choir4 #g4 ,there were the swans and storks1 gabbling in the lakes1 with lotuses of golden hue in them2 and there were the celestial gods reposing in the arbours1 beside the holy stream of the heavenly ,gang 7,mandkin74 #h4 ,these were the gods ,yama and ,indra1 and the sun and moon1 and the deities of fire and the winds2 and there were the regents of the worlds1 whose shining bodies shaded the lustre of vivid fire4 #i4 ,on one side was the warlike elephant of ,indra--7,airvata71 with the scratches of the demoniac weapons on his face 7proboscis71 and tusks gory with the blood of the defeated hosts of demons4 #aj4 ,those who were translated from earth to heaven in the form of luminous stars1 were roving in their aerial vehicles1 blazing with aureate beams of the shining sun4 #aa4 ,the gods were washed by the showers1 falling from the peaks of ,meru below1 and the waves of the ,ganges1 rolled on with scattered mandara flowers floating on them4 #ab4 ,the alleys of ,indra's groves1 were tinged with saffron1 by heaps of the dust of mandara flowers2 and were trodden by groups of ,apsara lasses1 sporting wantonly upon them4 #ac4 ,there were the gentle breezes blowing among the prijta plants1 brightening as moon-beams in the sacred bowers2 and wafting the fragrant honey1 from the cups of ,kunda and mandara blossoms4 #ad4 ,the pleasure garden of ,indra1 was crowded by heavenly damsels2 who were besmeared with the frosty farina of ksara flowers1 mantling them like the creepers of the grove in their yellow robes4 #ae4 ,here were the heavenly nymphs dancing in their gaiety1 at the tune of the songs of their lovers2 and there were heavenly musicians ,nrada and ,tamburu1 joining their vocal music in unison with the melody of the wired instruments of the lute and lyre 7,vallakikkali74 #af4 ,holy men and the pious and virtuous1 were seen to soar high in their heavenly cars1 and sitting there with their decorations of various kinds4 #ag4 ,the amorous damsels of the gods1 were clinging round their god ,indra3 as the tender creepers of the garden1 twine about the trees beside them4 #ah4 ,there were the fruit trees of gulunchas1 studded with clusters of their ripening fruits2 and resembling the gemming sapphires and rubies1 and set as rows of ivory teeth4 #ai4 ,after all these sights1 ,sukra thought of making his obeisance to ,indra1 who was seated on his seat like another ,brahm--the creator of the three worlds4 #bj4 ,having thought so1 ,sukra bowed down to ,indra in his own mind1 as he was the second ,bhrigu in heaven--7i4e4 ,he bowed to him with a veneration equal to that he paid to his father74 #ba4 ,indra received him with respect1 and having lifted him up with his hand1 made him sit by himself4 #bb4 ,indra addressed him saying3--,i am honoured1 ,sukra6 by thy call1 and this heaven of mine is graced by thy presence1 may thou live long to enjoy the pleasure of this place4 #bc4 ,indra then sat in his seat with a graceful countenance1 which shone with the lustre of the unspotted full-moon4 #bd4 ,sukra being thus seated by the side of ,indra1 was saluted by all the assembled gods of heaven2 and he continued to enjoy every felicity there1 by being received with paternal affection by the lord of gods and men4 ,,chapter ,,vii4 ,,re-,,union ,,of ,,the ,,lovers4 ,argument4 ,sukra sees his beloved in heaven1 and is joined to her at that place4 ,vasishtha said3--,thus ,sukra being got among the gods in the celestial city1 forgot his former nature1 without his passing through the pangs of death4 #b4 ,having halted awhile by the side of the ,sachi's consort 7,indra71 he rose up to roam about the paradise1 by being charmed with all its various beauties4 #c4 ,he looked with rapture on the beauty of his own person1 and longed to see the lovely beauties of heavenly beings1 as the swan is eager to meet the lotuses of the lake4 #d4 ,he saw his beloved one among them in the garden of ,indra's ,eden 7udyna71 with her eyes like those of a young fawn2 and with a stature as delicate as that of a tender creeper of the ,amra 7amarynthus74 #e4 ,she also beheld the son of ,bhrigu1 and lost her government on herself2 and was thus observed by him also in all her indications of amorous feelings4 #f4 ,his whole frame was dissolved in affection for her1 like the moonstone melting under the moonbeams2 so was hers likewise in tenderness for him4 #g4 ,he like the moonstone was soothed by her cooling beauty1 beaming as moonlight in the sky2 and she also being beheld by him1 was entirely subdued by her love to him4 #h4 ,at night they bewailed as chakravkas 7ruddy geese71 at their separation from one another1 and were filled with delight on their mutual sight at the break of the day 7which unites the ,chakravka pair together74 #i4 ,they were both as beautiful to behold1 as the sun and the opening blossom of the lotus at morn2 and their presence added a charm to the garden of paradise1 which promised to confer their desired bliss4 #aj4 ,she committed her subdued-self to the mercy of the god of love1 who in his turn darted his arrows relentless on her tender heart4 #aa4 ,she was covered all over her person with the shafts of cupid1 as when the lotus blossom is hid under a swarm of fleeting bees2 and became as disordered as the leaves of the lotus1 are disturbed under a shower of rain drops4 #ab4 ,she fluttered at the gentle breath of the playful winds1 like the tender filaments of flowers2 and moved as graceful as the swan1 with her eyes as bluish as those of the leaflets of blue-lotuses4 #ac4 ,she was deranged in her person by the god of love1 as the lotus-bed is put into disorder by the mighty elephant2 and was beheld in that plight by her lover 7,sukra71 in the flight of his fancy4 #ad4 ,at last the shade of night overspread the landscape of the heavenly paradise1 as if the god of destruction 7,rudra7 was advancing to bury the world under universal gloom4 #ae4 ,a deep darkness overspread the face of the earth1 and covered it in thick gloom2 like the regions of the polar mountains2 where the hot-blazing-sun is obscured by the dark shade of perpetual night1 as if hiding his face in shame under the dark veil of ,cimmerian gloom4 #af4 ,the loving pair met together in the midst of the grove1 when the assembled crowds of the place1 retired to their respective habitations in different directions4 #ag4 ,then the love-smitten-dame approached her lover with her sidelong glances1 as a bird of air alights from her aerial flight in the evening1 to meet with her mate on the earth below4 #ah4 ,she advanced towards the son of ,bhrigu1 as a peahen comes out to meet the rising cloud2 and thought she beheld there a white washed edifice1 with a couch placed in the midst4 #ai4 ,bhrgava entered the white hall1 as when ,vishnu enters into hoary sea1 accompanied by his beloved ,lakshm2 who held him by the hand with her down-cast countenance4 #bj4 ,she graced his person1 as the lotus-stalk graces the bosom of the elephant2 and then spoke to him sweetly with her words mixed with tender affection4 #ba4 ,she told him in a sweet and delightsome speech fraught with expressions of endearment3 ,behold1 ,o my moon-faced lover6 ,i see the curve of thy bow as a bow bent for my destruction4 #bb4 ,cupid is thence darting his arrows to destroy this lovelorn maid2 therefore protect me from him1 that am so helpless and have come under thy protection from his rage4 #bc4 ,know my good friend1 that it is the duty of good people1 to relieve the wretched from their distress2 and those that do not look upon them with a compassionate eye1 are reckoned as the basest of men4 #bd4 ,love is never vilified by those1 who are acquainted with erotics2 because the true love of faithful lovers1 have endured to the last without any fear of separation4 #be4 ,know my dear1 that the delightful draught of love1 defies the dewy beams distilled by the moon2 and the sovereignty of the three worlds1 is never so pleasing to the soul1 as the love of the beloved4 #bf4 ,i derive the same bliss from the touch of thy feet1 as it attends on mutual lovers on their first attachment to one another4 #bg4 ,i live by the nectarious draught of thy touch1 as the kumuda blooms by night1 imbibing the ambrosial beams of the moon4 #bh4 ,as the fluttering ,chakora1 is delighted with drinking the moonbeams1 so is this suppliant at thy feet1 blessed by the touch of the leaf-like palm of thy hand4 #bi4 ,embrace me now to thy bosom1 which is filled with ambrosial bliss4 ,saying so1 the damsel fell upon his bosom with her body soft as a flower1 and her eyes turning as a leaflet at the gentle breeze4 #cj4 ,the loving pair fell into their trance of love in that happy grove1 as a couple of playful bees creeps into the lotus cup1 under the fair filaments of the flower1 shaking by the gentle breeze4 ,,chapter ,,viii4 ,,transmigrations ,,of ,,sukra4 ,argument4 ,sukra fancies his fall from heaven1 and passing through many imaginary births4 ,vasishtha related3--,thus the son of ,bhrigu1 believed himself to be in the enjoyment of heavenly pleasures1 in his ideal reveries4 #b4 ,he thought of enjoying the company of his beloved1 bedecked with garlands of mandara flowers1 and inebriated with the drink of ambrosial draughts1 like the full-moon accompanied by the evening star4 #c4 ,he roved about the ideal lake of heaven 7,mnas ,sarovara71 filled with golden lotuses1 and frequented by the giddy swans and gabbling geese or hansas of heaven2 and roamed beside the bank of the celestial river 7,mandkin71 in company with the choristers 7chranas1 and ,kinnaras of paradise74 #d4 ,he drank the sweet nectarious juice beaming as moonbeams in company with the gods2 and reposed under the arbours of the groves1 formed by the shaking branches of prijta plants4 #e4 ,he amused himself with his favourite ,vidydhars1 in swinging himself in the hanging cradles1 formed by the shady creepers of the arbour1 and screening him from the vernal sunbeams4 #f4 ,the parterres of ,nandana gardens were trodden down under the feet of the fellow followers of ,siva1 as when the ocean was churned by the ,mandara mountain4 #g4 ,the tender weeds and willows growing as golden shrubberies1 and tangled bushes in the beach of the river1 were trampled under the legs of heated elephants1 as when they infest the lotus lakes on ,meru4 7i4e4 ,lotuses growing in the lakes of mountainous regions74 #h4 ,associated by his sweet-heart1 he passed the moonlight nights in the forest groves of ,kailsa1 attending to the songs and music of heavenly choristers4 #i4 ,roaming on the table-lands of ,gandhamdana mountain1 he decorated his beloved with lotus-garlands from her head to foot4 #aj4 ,he roved with her to the polar mountain which is full of wonders1 as having darkness on one side and lighted on the other4 ,here they sported together with their tender smiles and fond caresses and embrace4 #aa4 ,he thought he remained in a celestial abode beside the marshy lands of ,mandara1 for a period of full sixty years2 and passed his time in the company of the fauna of the place4 #ab4 ,he believed he passed half a yuga with his helpmate1 on the border of the milky ocean1 and associated with the maritime people and islanders of that ocean4 #ac4 ,he next thought to live in a garden at the city of the ,gandharvas1 where he believed to have lived for an immeasurable period like the genius of ,time himself1 who is the producer of an infinity of worlds4 #ad4 ,he was again translated to the celestial seat of ,indra1 where he believed to have resided for many cycles of the quadruple yuga ages with his mistress4 #ae4 ,it was at the end of the merit of their acts that they were doomed to return on earth1 shorn of their heavenly beauty and the fine features of their persons4 #af4 ,being deprived of his heavenly seat and vehicle1 and bereft of his godlike form and features2 ,sukra was overcome by deep sorrow1 like a hero falling in the field of warfare4 #ag4 ,his great grief at his fall from heaven to earth1 broke his frame as it were into a hundred fragments2 like a waterfall falling on the stony ground1 and breaking into a hundred rills below4 #ah4 ,they with their emaciated bodies and sorrowful minds1 wandered about in the air1 like birds without their nest4 #ai4 ,afterwards their disembodied minds entered into the net-work of lunar beams1 and then in the form of molten frost or rain water1 they grew the vegetables on earth4 #bj4 ,some of these vegetables were concocted1 and then eaten by a ,brhman in the land of ,dasrna or confluence of the ten streams4 ,the substance of ,sukra was changed to the semen of the ,brhman1 and then conceived as a son by his wife4 #ba4 ,the boy was trained up in the society of the munis to the practice of rigorous austerities1 and he dwelt in the forests of ,meru for a whole manwantara1 observant of his holy rites4 #bb4 ,there he gave birth to a male child of human figure in a doe 7to which his mistress was transformed in her next birth71 and became exceedingly fond of the boy1 to the neglect of his sacred duties4 #bc4 ,he constantly prayed for the long life1 wealth and learning of his darling1 and thus forsook the constancy of his faith and reliance in ,providence4 7,longevity1 prosperity and capacity for learning1 are the triple blessings of civil life1 instead of austerity1 purity and self-resignation of painful asceticism74 #bd4 ,thus his falling off from the thought of heaven1 to those of the earthly aggrandizement of his son1 made his shortened life an easy prey to death1 as the inhaling of air by the serpent4 7,it is said that the serpent lives upon air1 which it takes in freely in want of any other food74 #be4 ,his worldly thoughts having vitiated his understanding1 caused him to be reborn as the son of the ,madra king1 and succeed to him in the kingdom of the ,madras 7,madura-,madras74 #bf4 ,having long reigned in his kingdom of ,madras by extirpation of all his enemies1 he was overtaken at last by old age1 as the lotus-flower is stunted by the frost4 #bg4 ,the king of ,madras1 was released of his kingly person by his desire of asceticism2 whereby he became the son of an anchorite in next-birth1 in order to perform his austerities4 #bh4 ,he retired to the bank of the meandering river of the ,ganges1 and there betook himself to his devotion2 being devoid of all his worldly anxieties and cares4 #bi4 ,thus the son of ,bhrigu1 having passed in various forms in his successive births1 according to the desires of his heart2 remained at last as a fixed arbour on the bank of a running stream4 ,,chapter ,,ix4 ,,description ,,of ,,sukra',s ,,body4 ,argument4 ,the departed spirit of ,sukra1 remembers the state of its former body4 ,vasishtha related3--,as ,sukra was indulging his reveries in this manner1 he passed insensibly under the flight of a series of years1 which glided upon him in the presence of his father4 #b4 ,at last his arboraceous body withered away with age1 under the inclement sun and winds and rain2 and it fell down on the ground as a tree torn from its roots4 #c4 ,in all his former births1 his mind thirsted after fresh pleasures and enjoyments2 as a stag hunts after fresh verdure from forest to forest4 #d4 ,he underwent repeated births and deaths1 in his wanderings in the world in search of its enjoyments2 and seemed as some thing whirled about in a turning mill or wheel2 till at last he found his rest in the cooling beach of the rivulet4 #e4 ,now the disembodied spirit of ,sukra1 remained to reflect on his past transmigrations1 in all the real and ideal forms of his imagination4 #f4 ,it thought of its former body on the ,mandara mountain1 and how it was reduced to a skeleton of mere bones and skin by the heat of the sun and his austerities 7i4e4 of the five fires pancha-tapas of his penance74 #g4 ,it remembered how the wind instrument of its lungs1 breathed out the joyous music of its exemption from the pain of action 7to which all other men were subjected74 7,it refers to the breathing of so-ham hamsah in yoga1 which is the sweet music of salvation74 #h4 ,seeing how the mind is plunged in the pit of worldly cares1 the body seems to laugh at it1 by showing the white teeth of the mouth in derision4 #i4 ,the cavity of the mouth1 the sockets of the eyes1 the nostrils and ear-holes in the open face1 are all expressive of the hollowness of human and heavenly bodies 7i4e4 they are all hollow within1 though they seem to be solid without74 #aj4 ,the body sheds the tears of its eyes in sorrow for its past pains and austerities1 as the sky rains after its excessive heat to cool the earth4 #aa4 ,the body was refreshed by the breeze and moon-beams1 as the woodlands are renovated by cooling showers in the rainy season4 #ab4 ,it remembered how its body was washed on the banks of mountain rills1 by the water-falls from above1 and how it was daubed by the flying dust and the dirt of sin4 #ac4 ,it was as naked as a withered tree1 and rustling to the air with the breeze2 yet it withstood the keen blasts of winter as unshaken devotion in person4 #ad4 ,the faded face1 the withered lungs and arteries1 and the skinny belly1 resembled those of the goddess of famine1 that cried aloud in the forest1 in the howlings of the wild beasts4 #ae4 ,yet the holy person of the hermit was unhurt by envious animals1 owing to its freedom from passions and feelings1 and its fervent devotion2 and was not devoured by rapacious beasts and birds4 #af4 ,the body of ,bhrigu's son was thus weakened by his abstinence and self-denial1 and his mind was employed in holy devotion1 as his body lay prostrate on the bed of stones4 ,,chapter ,x4 ,,bhrigu',s ,,conference ,,with ,k,,la ,,or ,,death4 ,argument4 ,bhrigu's grief at seeing the death-like body of his son4 ,vasishtha continued3--,after the lapse of a thousand years1 the great ,bhrigu rose from his holy trance 7anaesthesia72 and was disengaged in his mind from its meditation of ,god1 as in a state of suspension or syncope of his holy meditations4 #b4 ,he did not find his son lowly bending down his head before him1 the son who was the leader of the army of virtues1 and who was the personified figure of all merits4 #c4 ,he only beheld his body1 lying as a skeleton before him1 as it was wretchedness or poverty personified in that shape4 #d4 ,the skin of his body was dried by the sun1 and his nostrils snoring as a hooping bird2 and the inner entrails of his belly1 were sounding as dry leather-pipes with the croaking of frogs4 #e4 ,the sockets of his eyes1 were filled with new-born worms grown in them2 and the bones of his ribs had become as bars of a cage1 with the thin skin over them resembling the spider's web4 #f4 ,the dry and white skeleton of the body1 resembled the desire of fruition1 which bends it to the earth1 to undergo all the favourable and unfavourable accidents of life4 #g4 ,the crown of the head had become as white and smooth 7by its baldness or grey hairs71 as the phallus of ,siva anointed with camphor1 at the ,indu-varcha ceremony in honor of the moon4 #h4 ,the withered head erected on the bony neckbone1 likened the soul supported by the body3--7either to lead or be led by it74 #i4 ,the nose was shriveled to a dry stalk1 for want of its flesh2 and the nose-bone stood as a post1 dividing the two halves of the face4 #aj4 ,the face standing erect on the protruded shoulders on both sides1 was looking forward in the womb of the vacuous sky1 whither the vital breath had fled from the body4 #aa4 ,the two legs1 thighs1 knees and the two arms 7forming the eight angas or members of the body71 had been doubled in their length 7for their long etherial course72 and lay slackened with fatigue of the long journey4 #ab4 ,the leanness of the belly like a lath1 showed by its shriveled flesh and skin1 the empty inside of the ignorant3 7i4e4 they may be puffed up with pride on the outside1 but are all hollow in the inside74 #ac4 ,bhrigu seeing the withered skeleton of his son1 lying as the worn-out post 7to which the elephant was tied by its feet71 made his reflections as said before1 and rose from his seat4 #ad4 ,he then began to dubitate in his mind1 at the sight of the dead body1 as to whether it could be the lifeless carcass of his son or any other4 #ae4 ,thinking it no other than the dead body of his son1 he became sore angry upon the god of death 7that had untimely taken him away74 #af4 ,he was prepared to pronounce his imprecation against the god of fate1 in vengeance of his snatching his son so prematurely from him4 #ag4 ,at this ,yama--the regent of death1 and devourer of living beings1 assumed his figurative form of a material body1 and appeared in an instant before the enraged father4 #ah4 ,he appeared in armour with six arms and as many faces1 accompanied by the army of his adherents1 and holding the noose and sword and other weapons in his hands4 7,the commentary ascribes a dozen of arms to ,yama1 by the number of the twelve months of the year1 and having half of the number on either side1 according to the six signs of the zodiac in either hemisphere4 ,the six faces are representative of the six seasons of ,hindu astronomy instead of four of other nations74 #ai4 ,the rays of light radiating from his body1 gave it the appearance of a hill1 filled with heaps of the crimson kinsuka flowers1 growing in mountain forests4 #bj4 ,the rays of the living fire flashing from his trident gave it the glare of golden ringlets1 fastened to the ears of all the sides of the sky4 #ba4 ,the breath of his host1 hurled down the ridges of mountains1 which hung about them1 like swinging cradles on earth4 #bb4 ,his sable sword flashing with sombre light1 darkened the disk of the sun2 as it were by the smoke of the final conflagration of the earth4 #bc4 ,having appeared before the great sage1 who was enraged as the raging sea1 he soothed him to calmness as after a storm1 by the gentle breath of his speech4 #bd4 8,the sages0 said he1 8are acquainted with the laws of nature1 and know the past and future as present before them4 ,they are never moved even with a motive to anything1 and are far from being moved without a cause4 #be4 8,you sages are observers of the multifarious rules of religions austerities1 and we are observant of the endless and immutable laws of destiny2 we honour you therefore for your holiness1 and not from any other desire 7of being blessed by you or exempted from your curse740 #bf4 ,do not belie your righteousness by your rage1 nor think to do us any harm1 who are spared unhurt by the flames of final dissolution1 and cannot be consumed by your curses4 #bg4 ,we have destroyed the spheres of the universe and devoured legions of ,rudras1 millions of ,brahms and myriads of ,vishnus 7in the repeated revolutions of creation72 what is it therefore that we cannot do8 #bh4 ,we are appointed as devourers of all beings2 and you are destined to be devoured by us4 ,this is ordained by destiny herself1 and not by any act of our own will4 #bi4 ,it is the nature of flame to ascend upwards1 and that of fluids to flow downward2 it is destined for the food to be fed upon by its eaters1 and that creation must come under its destruction by us4 #cj4 ,know this form of mine to be that of the ,supreme ,being1 whose universal spirit acts in various forms1 all over the universe4 #ca4 ,to the unstained 7clear7 sight1 there is no other agent or object here1 except the supreme2 but the stained sight 7of the clear eyed71 views many agents and objects 7beside the one in all74 #cb4 ,agency and objectivity are terms1 coined only by the short sighted2 but they disappear before the enlarged view of the wise4 #cc4 ,as flowers grow upon trees1 so are animals born on earth2 their growth and birth1 as also their fall and death1 are of their own spontaneity1 and miscalled as their causality4 #cd4 ,as the motion of the moon is caused by no casual cause1 though they falsely attribute a causality to it2 such is the course of death in the world of its own spontaneous nature4 #ce4 ,the mind is falsely said to be the agent of all its enjoyments in life2 though it is no agent of itself4 ,it is a misbelief like the false conception of a serpent in the rope1 where there is no serpent at all4 #cf4 ,therefore1 ,o sage6 allow not yourself to be so angry for your sorrow2 but consider in its true light1 the course of events that befall on humankind4 #cg4 ,we were not actuated by desire of fame1 nor influenced by pride or passion to any act2 but are ourselves subject to the destiny1 which predominates over all our actions4 #ch4 ,knowing that the course of our conduct1 is subject to the destiny appointed by the ,divine will1 the wise never allow themselves to be subjected under the darkness of pride or passion1 at our doings4 #ci4 ,that our duties only should be done at all times1 is the rule laid down by the wise creator2 and you cannot attempt to remove it by your subjection to ignorance and idleness4 #dj4 ,where is that enlightened sight1 that gravity and that patience of yours1 that you grovel in this manner in the dark like the blind1 and slide from the broad and beaten path laid open for every body8 7,this path is submission to what is destined by the ,divine will1 according to the common prayer3 8,let not mine1 but thy will be done074 #da4 ,why don't you consider your case as the sequence of your own acts1 and why then do you1 who are a wise man1 falsely accuse me like the ignorant2 7as the cause of what is ordained by the ,supreme cause of all67 #db4 ,you know that all living beings have two bodies here1 of which one is known as the intellectual or spiritual body or mind4 #dc4 ,the other is the inert or corporeal frame1 which is fragile and perishable4 ,but the minute thing of the mind which lasts until its liberation1 is what leads all to their good or evil desires4 #dd4 ,as the skilful charioteer guides his chariot with care1 so is this body conducted by the intelligent mind1 with equal attention and fondness4 #de4 ,but the ignorant mind which is prone to evil1 destroys the goodly body2 as little children break their dolls of clay in sport4 #df4 ,the mind is hence called the purusha or regent of the body1 and the working of the mind is taken for the act of the man4 ,it is bound to the earth by its desires1 and freed by its freedom from earthly attractions and expectations4 #dg4 ,that is called the mind which thinks in itself1 8this is my body which is so situated here1 and these are the members of my body and this my head40 #dh4 ,the mind is called life1 for its having the living principle in it2 and the same is one and identic with the understanding4 ,it becomes egoism by its consciousness1 and so the same mind passes under various designations1 according to its different functions4 #di4 ,it has the name of the heart from the affections of the body1 and so it takes many other names at will 7according to its divers operations74 ,but the earthly bodies are all perishable4 #ej4 ,when the mind receives the light of truth1 it is called the enlightened intellect1 which being freed from its thoughts relating to the body1 is set to its supreme felicity4 #ea4 ,thus the mind of your son1 wandered from your presence1 as you sat absorbed in meditation1 to regions far and wide in the ways of its various desires4 7i4e4 ,his body was before thee1 but his mind was led afar by its inward desires74 #eb4 ,he having left this body of his behind him1 in the mountain cave of ,mandara1 fled to the celestial region1 as a bird flies from his nest to the open air4 #ec4 ,this mind got into the city of the tutelar gods1 and remained in a part of the garden of ,eden 7,nandana71 in the happy groves of ,mandara1 and under the bower of prijta flowers4 #ed4 ,there he thought he passed a revolution of eight cycles of the four yugas1 in company with ,viswch a beauteous ,apsara damsel1 unto whom he clung as the hexaped bee clings to the blooming lotus4 #ee4 ,but as his strong desire led him to the happy regions of his imagination1 so he had his fall from them at the end of his desert1 like the nightly dew falling from heaven4 #ef4 ,he faded away in his body and all his limbs1 like a flower attached to the ear or head ornament2 and fell down together with his beloved one1 like the ripened fruits of trees4 #eg4 ,being bereft of his aerial and celestial body1 he passed through the atmospheric air1 and was born again on earth in a human figure4 #eh4 ,he had become a ,brhman in the land of ,dasrn1 and then a king of the city of ,kosala4 ,he became a hunter in a great forest1 and then a swan on the bank of ,ganges4 #ei4 ,he became a king of the solar race1 and then a rja of the ,pundras1 and afterwards a missionary among the ,sauras and ,slwas4 ,he next became a ,vidydhara1 and lastly the son of a sage or muni4 #fj4 ,he had become a ruler in ,madras1 and then the son of a devotee1 bearing the name of ,vsudeva1 and living on the bank of ,samang4 #fa4 ,your son has also passed many other births1 which he was led to by his desire2 and he had likewise to undergo some itara-janma heterogeneous births in lower animals4 #fb4 ,he had repeatedly been a ,kirta--huntsman in the ,vindhy hills and at ,kaikatav4 ,he was a chieftain in ,sauvra1 and had become an ass at ,trigarta4 #fc4 ,he grew as a bamboo tree in the land of ,keralas1 and as a deer in the skirts of ,china4 ,he became a serpent on a palm tree1 and a cock on the tamla tree4 #fd4 ,this son of yours had been skilled in incantations--mantras1 and propagated them in the land of ,vidydharas4 7,so called from their skill in enchantments74 #fe4 ,then he became a ,vidydhara 7,jadugar7 or magician himself2 and plied his jugglery of abstracting ornaments from the persons of females4 #ff4 ,he became a favourite of females1 as the sun is dear to lotus-flowers2 and being as handsome as ,kma 7,cupid7 in his person1 he become a favourite amongst ,vidydhara damsels in the land of ,gandharvas4 #fg4 ,at the end of the kalpa age 7of universal destruction71 he beheld the twelve suns of the zodiac shining at once before him1 and he was reduced to ashes by their warmth1 as a grasshopper is burnt up by its falling on fire4 #fh4 ,finding no other world nor body where he could enter 7upon the extinction of the universe71 his spirit roved about in the empty air1 as a bird soars on high without its nest4 #fi4 ,after the lapse of a long time1 as ,brahm awoke again from his long night of repose1 and commenced anew his creation of the world in all its various forms3-- #gj4 ,the roving spirit of your son was led by its desire1 as if it was propelled by a gust of wind1 to become a ,brhman again1 and to be reborn as such on this earth4 #ga4 ,he was born as the boy of a ,brhman1 under the name of ,vsudeva1 and was taught in all the ,srutis1 among the intelligent and learned men of the place4 #gb4 ,it is in this kalpa age that he has become a ,vidydhara again1 and betaken himself to the performance of his devotion on the bank of ,samang1 where he is sitting still in his yoga meditation4 #gc4 ,thus his desire for the varieties of worldly appearances1 has led him to various births1 amidst the woods and forests in the womb of this earth1 covered with jungles of the thorny khadira1 karanja and other bushes and brambles4 ,,chapter ,,xi4 ,,cause ,,of ,,the ,,production ,,of ,,the ,,world4 ,argument4 ,yama's narration of ,sukra's meditation1 and his inclination to worldliness4 ,yama continued3--,your son is still engaged in his rigorous austerities on the bank of the rivulet1 rolling with its loud waves on the beach1 and the winds blowing and howling from all sides4 #b4 ,he has been sitting still in his firm devotion1 with matted braids of hair on his head2 and beads of rudrksha seeds in his hand2 and controuling the members of his body from their going astray4 #c4 ,if you wish1 ,o venerable sage6 to know the reveries in his mind1 you shall have to open your intellectual eye1 in order to pry into the thoughts of others4 #d4 ,vasishtha said3--,saying so1 ,yama the lord of world1 who sees all at one view1 made the ,muni to dive into the thoughts of his son with his intellectual eye4 #e4 ,the sage immediately saw by his percipience1 all the excogitations of his son's mind2 as if they were reflected in the mirror of his own mind4 #f4 ,having seen the mind of his son in his own mind1 the muni returned from the bank of ,samang to his own body on mount ,mandara1 where it was left in its sitting posture1 in the presence of ,yama 7during the wandering of his mind74 #g4 ,surprised at what he saw1 the sage looked upon ,yama with a smile2 and dispassionate as he was1 he spoke to the god in the following soft and dispassionate words4 #h4 ,o god1 that art the lord of the past and future6 we are but ignorant striplings before thee2 whose brilliant insight views at once1 the three times presented before it4 #i4 ,the knowledge of the existence of the world1 whether it is a real entity or not1 is the source of all errors of the wisest of men1 by its varying forms and fluctuations4 #aj4 ,it is thou1 ,o potent god6 that knowest what is inside this world2 while to us it presents its outward figure1 in the shape of a magic scene only4 #aa4 ,i knew very well1 that my son is not subject to death2 and therefore ,i was struck with wonder1 to behold him lying as a dead body4 #ab4 ,thinking the imperishable soul of my son1 to be snatched by death2 ,i was led to the vile desire1 of cursing thee on his untimely demise4 #ac4 ,for though we know the course of things in the world2 yet we are subjected to the impulses of joy and grief1 owing to the casualties of prosperity and adversity4 #ad4 ,moreover1 to be angry with wrong doers1 and to be pleased with those that act rightly1 have become the general rule in the course of the world4 #ae4 ,so long do we labour under the sense of what is our duty1 and what we must refrain from1 as we are subject to the error of the reality of the world2 but deliverance from this error1 removes all such responsibilities from us4 #af4 ,when we fret at death1 without understanding its intention 7that it is intended only for our good72 we are of course blamable for it4 #ag4 ,i am now made to be acquainted by thee1 regarding the thoughts of my son2 and am enabled also to see the whole scene on the bank of ,samang 7by thy favour74 #ah4 ,of the two bodies of men1 the mind alone is ubiquitous1 and leader of the outer body of animated beings4 ,the mind therefore is the true body1 which reflects and makes us conscious of the existence of ourselves1 as also of the exterior world4 #ai4 ,yama replied3--,you have rightly said1 ,o ,brhman6 that the mind is the true body of man4 ,it is the mind that moulds the body according to its will1 as the potter makes the pot ad libitum 7ex suo moto74 #bj4 ,it frames a form and gives a feature to the person1 that it had not before2 and destroys one in existence in a moment4 ,it is the imagination that gives an image to airy nothing1 as children see ghosts before them in the dark4 7,the mind changes the features of the face and body1 and views things according to its own fancy74 #ba4 ,its power to create apparent realities out of absolute unreality1 is well known to every body1 in his dream and delirium1 in his misconceptions and fallacies and all kinds of error2 as the sight of magic cities and talismans4 #bb4 ,it is from reliance in visual sight1 that men consider it as the principal body1 and conceive the mind as a secondary or supplementary part4 #bc4 ,it was the 7,divine7 mind1 that formed the world from its thought2 wherefore the phenomenal is neither a substance by itself 7as it subsists in the mind72 nor is it nothing 7being in existence in us74 ,gloss4 ,it is therefore undefinable--anirvachanya4 #bd4 ,the mind is part of the body1 and spreads itself in its thoughts and desires into many forms2 as the branch of a tree shoots forth in its blossoms and leaves4 ,and as we see two moons by optical deception1 so does one mind appear as many in many individuals 7and as different in different persons74 #be4 ,it is from the variety of its desires1 that the mind perceives and produces varieties of things1 as pots and pictures and the like--ghatapatdi4 7,hence the mind is the maker of all things74 #bf4 ,the same mind thinks itself as many by the diversity of its thoughts2 such as3--8,i am weak1 ,i am poor1 ,i am ignorant and the like20 7all which serve to liken the mind to the object constantly thought upon74 #bg4 ,the thought1 that ,i am none of the fancied forms which ,i feign to myself1 but of that form from whence ,i am1 causes the mind to be one with the everlasting ,brahma1 by divesting it of the thoughts of all other things4 #bh4 ,all things springing from ,brahma1 sink at last in him2 as the huge waves of the wide and billowy ocean1 rise but to subside in its calm and undisturbed waters below4 #bi4 ,they sink in the ,supreme ,spirit1 resembling one vast body of pure and transparent1 cold and sweet water2 and like a vast mine of brilliant gems of unfailing effulgence4 #cj4 ,one thinking himself as a little billow1 diminishes his soul to littleness4 7,he who bemeans himself1 becomes mean74 #ca4 ,but one believing himself as a large wave1 enlarges his spirit to greatness4 7,nobleness of mind1 ennobles a man74 #cb4 ,he who thinks himself as a little being1 and fallen from above to suffer in the nether world2 is born upon earth in the form he took for his pattern4 #cc4 ,but he who thinks himself to be born to greatness1 and rises betimes by his energy2 becomes as big as a hill1 and shines with the lustre of rich gems growing upon it4 #cd4 ,he rests in peace1 who thinks himself to be situated in the cooling orb of the moon2 otherwise the body is consumed with cares2 as a tree on the bank is burnt down by a conflagration4 #ce4 ,others like forest trees are fixed and silent1 and shudder for fear of being burnt down by the wild fire of the world2 though they are situated at ease1 as beside the running streams of limpid water1 and as high as on mountain tops of inaccessible height4 #cf4 ,those who think themselves to be surrounded by worldly affairs2 are as wide-stretching trees1 awaiting their fall by impending blasts of wind4 #cg4 ,those who wail aloud for being broken to pieces under the pressure of their misery2 are like the noisy waves of the sea1 breaking against the shore and shedding their tears in the form of the watery spray4 #ch4 ,but the waves are not of one kind1 nor are they altogether entities or nullities in nature2 they are neither small or large nor high or low1 nor do these qualities abide in them4 #ci4 ,the waves do not abide in the sea1 nor are they without the sea or the sea without them3 they are of the nature of desires in the soul1 rising and setting at their own accord4 #dj4 ,the dead are undying1 7because they die to be born again71 and the living are not living1 7because they live but to die at last74 ,thus is the law of their mutual succession which nothing can forefend or alter4 #da4 ,as water is universally the same and transparent in its nature1 so is the all pervading spirit of ,god1 pure and holy in every place4 #db4 ,it is this one and self-same spirit which is the body of ,god1 that is called the transparent ,brahma4 ,it is omnipotent and everlasting1 and constitutes the whole world appearing as distinct from it4 #dc4 ,the many wonderful powers that it contains1 are all active in their various ways4 ,the several powers productive of several ends1 are all contained in that same body4 ,all the natural and material forces1 have the ,divine spirit for their focus4 #dd4 ,brahm was produced in ,brahma as the billow is produced in the water1 and the male and female are produced from the neuter ,brahma1 changed to and forming both of them4 #de4 ,that which is called the world1 is only an attribute of ,brahm2 and there is not the slightest difference between ,brahm and the world4 7,the one being a fac-simile of the original ,mind74 #df4 ,verily this plenitude is ,brahma1 and the world is no other than ,brahma himself4 ,think intently upon this truth and shun all other false beliefs 7of the creator and created1 and the like74 #dg4 ,there is one eternal law1 that presides over all things1 and this one law branches forth into many1 bringing forth a hundred varieties of effects4 ,the world is a congeries of laws1 which are but manifestations of the ,almighty power and omniscience4 7,therefore says the psalmist3 8,blessed is he1 who meditates on his laws day and night0--,o bhi ,turat ,jehovah hefzo yomam olaila74 #dh4 ,both the inert and active 7matter and life71 proceed from the same2 and the mind proceeds from the intellect--chit of ,god4 ,the various desires are evolved by the power of the mind1 from their exact prototypes in the ,supreme soul4 #di4 ,it is ,brahm therefore1 ,o sinless ,rma6 that manifests itself in the visible world2 and is full with various forms1 as the sea with all its billows and surges4 #ej4 ,it assumes to itself all varieties of forms by its volition of evolution or the will of becoming many2 and it is the spirit that displays itself in itself and by itself 7of its own causality72 as the sea water displays its waves in its own water and by itself4 #ea4 ,as the various waves are no other than the sea water1 so all these phenomena are not different from the essence of the lord of the world4 #eb4 ,as the same seed developes itself in the various forms of its branches and buds1 its twigs and leaves1 and its fruits and flowers2 so the same almighty seed evolves itself in the multifarious varieties of creation4 #ec4 ,as the strong sun light1 displays itself in variegated colours in different bodies2 so does ,omnipotence1 display itself in various vivid colours1 all of which are unreal shades4 7,urdu3 ,o leken chamakta hai har rang men4--,it is ,his light1 that shines in all colours74 #ed4 ,as the colourless cloud receives in its bosom1 the variety of transient hues displayed in the rainbow2 so the inscrutable spirit of the ,almighty1 reflects and refracts the various colours displayed in creation4 7,shines in the stars1 glows in the sun c4 ,pope74 #ee4 ,from the active agent1 proceed the inert matter and inactivity without a secondary cause2 as the active spider produces the passive thread1 and the living man brings upon him1 his dull torpor in sleep4 7,so the active spirit of ,god1 brings forth inertia and inactive matter1 out of itself into being4 ,the laws of statics as well as dynamics both subsist in the energy of the spirit74 #ef4 ,again the ,lord makes the mind to produce matter for its own bondage only2 as he makes the silkworm weave its own sheathing for its confinements alone4 7,so the mind maketh its material equipage1 for its own imprisonment in the world74 #eg4 ,the mind forgets its spiritual nature of its own will2 and makes for itself a strong prison house 7of its earthly possessions71 as the silkworm weaves its own coating4 #eh4 ,but when the mind inclines to think of its spiritual nature by its own free will2 it gets its release from the prison-house of the body and bondage in the world2 as a bird or beast is released from its cage1 and the big elephant let loose from his fetters and the tying post4 #ei4 ,the mind gradually moulds itself into the form1 which it constantly thinks upon in itself2 and it derives from within itself1 the power to be what it wishes to become4 7,constant thought brings about its end4 ,ydris bhvan yasya c474 #fj4 ,the long sought power when acquired1 becomes as familiar to the soul1 as the dark clouds are attendant upon the sky in the rainy-season4 #fa4 ,the newly obtained power is assimilated with its recipient1 as the virtue of every season is manifested in its effect upon the trees1 7i4e4 in the season fruits and flowers74 #fb4 ,there is no bondage nor liberation of human soul1 nor of the ,divine ,spirit4 ,we cannot account for the use of these words among mankind4 7,these terms apply to the mind which is bound and freed1 and not to the soul which is ever free74 #fc4 ,there is no liberation nor bondage of the soul1 which is the same with the ,divine4 ,it is this delusive world which shows the immortal soul under the veil of mortality1 or as eclipsed by and under the shadow of temporary affairs4 #fd4 ,it is the unsteady mind1 which has enwrapped the steady soul1 under the sheath of error2 as the coverlet of the silkworm1 covers the dormant worm4 #fe4 ,all other bondages which bind the embodied soul to earth1 are the works of the mind1 which is the root of all worldly ties and affections4 #ff4 ,all human affections and attachments to the visible world1 are born in and remain in the mind2 although they are as distinct from it1 as the waves of the sea or as the beams of the moon2 are produced from and contained in their receptacles4 #fg4 ,it is the ,supreme spirit1 which is stretched out as one universal ocean1 agitated into myriads of its waves and billows4 ,the ,intellect itself is spread out as the water of the universal ocean1 containing everything that is aqueous and terrene in its infinite bosom4 #fh4 ,all those that appear as ,brahm1 ,vishnu and ,rudras1 as also they that have become as gods1 and those that are called men and male creatures3-- #fh4--7a74 ,are all as the waves of the sea1 raised spontaneously by the underlying spirit2 and so are ,yama1 ,indra1 the sun1 fire1 ,cuvera and the other deities4 #fh4--7b74 ,so too are the ,gandharvas and ,kinnaras1 the ,vidydharas and the other gods and demigods1 that rise and fall or remain for a while like the breakers of the sea4 #fh4--7c74 ,they rise and fall as waves on every side1 though some continue for a longer duration1 as the lotus-born ,brahm and others4 #fh4--7d74 ,some are born to die in a moment1 as the petty gods and men2 and others are dead no sooner they are born as the ephemerids and some worms4 #fi4 ,worms and insects1 gnats and flies and serpents and huge snakes1 rise in the great ocean of the ,divine ,spirit1 like drops of water scattered about by waves of the sea4 #gj4 ,there are other moving animals as men and deer1 vultures and jackals1 which are produced on land and mountains1 in woods and forests and in marshy grounds4 #ga4 ,some are long lived and others living for a short duration2 some living with higher aims and ambitions1 and others with no other care than that of their contemptible bodies1 or self-preservation only4 #gb4 ,some think of their stability in this world of dreams1 and others are betrayed by their false hope of the stability of worldly affairs1 which are quite unstable4 7,so in ,persian ,dareg jehn r baquina didam74 #gc4 ,some that are subjected to penury and poverty1 have little to effect in their lives2 and always torment themselves with the thoughts1 that they are poor and miserable1 weak and ignorant4 #gd4 ,some are born as trees1 and others have become as gods and demigods2 and while some are furnished with moving bodies1 others are dissolved as water in the sea4 #ge4 ,some are no less durable than many kalpas 7as the land and sea and mountains c472 and others return to the ,supreme ,spirit1 by the moonlike purity of their souls4 ,all things have risen from the oceanlike ,spirit of ,brahma1 like its moving undulations4 ,it is the intellectual consciousness of every body that is termed his mind4 ,,chapter ,,xii4 ,,detailed ,,account ,,of ,,the ,,genesis ,,of ,,the ,,world4 ,argument4 ,confutation of the instance of the sea and its fluctuation1 with regard to the immutable spirit of ,god2 and resolution of the phenomenal world1 to our erroneous conception1 and visual deception4 ,yama said3--,the consciousness of gods1 demigods and men as distinct beings1 is quite wrong1 since they are no way distinct from the infinite ocean of ,divine ,spirit1 of which they are all as undulations4 #b4 ,it is owing to our erroneous conceptions that we make these distinctions in ourselves and the ,supreme ,soul4 ,the thought of our being separate and apart from the ,supreme spirit1 is the cause of our degradation from our pristine holiness and the image of ,god1 in which man was made at first and was infused with his holy spirit4 #c4 ,remaining within the depth of the ,divine ,spirit1 and yet thinking ourselves to live without it1 is the cause of keeping us in darkness on the surface of the earth4 #d4 ,our consciousness of ourselves as ,brahm1 being vitiated by the various thoughts in our minds1 becomes the root of our activities2 while the pure consciousness of ego sum--,i am1 is free from all actions and energies4 #e4 ,it is the inward desire of the heart and mind1 that becomes the seed of earthly actions2 which sprouts forth in thorny plants like the karanja1 a handful of which fills the ground with rankest weeds4 #f4 ,those living bodies1 that lie scattered as pebbles on earth2 are seen to roll about or lie down with their temporary joy and grief in continued succession1 owing to their ignorance of themselves4 #g4 ,from the highest empyrean of ,brahm1 down to the lowest deep1 there is an incessant undulation of the ,divine spirit1 like the oscillation of the wind2 which keeps all beings in their successive wailing and rejoicing1 and in their incessant births and deaths4 #h4 ,there are some of pure and enlightened souls1 as the gods ,hari1 ,hara and others2 and some of somewhat darkened understandings1 as men and the inferior demigods4 #i4 ,some are placed in greater darkness1 as the worms and insects2 and others are situated in utter darkness1 as the trees and vegetables4 #aj4 ,some grow afar from the great ocean of the ,divine ,spirit2 as the grass and weeds of the earth1 which are ever degraded1 owing to their being the emblems of sin2 and others are barred from elevation as dull stones and heinous snakes4 #aa4 ,some have come to being only with their bodies1 7without any share of understanding72 and they know not that death has been undermining the fabric of their bodies1 as a mouse burrows a house4 #ab4 ,some have gone through the ocean of ,divine knowledge1 and have become as divinities1 in their living bodies as ,brahm1 ,hari1 and ,hara4 7,the gods like angels are embodied beings in which form1 they are worshipped by their votaries4 ,it is wrong therefore for the ,kesavite ,brahmos1 to call the formless ,brahma as ,hari1 who had a visible body according to our text74 #ac4 ,some having a little understanding1 have gone down the depth of holy knowledge1 without ever reaching the bottom1 or finding its either shore4 #ad4 ,some beings that have undergone many births1 and have yet to pass through many more1 have ever remained abortive and benighted without the light of truth4 #ae4 ,some are tossed up and down1 like fruits flung from the hand3 those flying upward have gone higher still2 and those going down have fallen still lower and lower4 7,none can know the highest pitch or lowest depth of existence874 #af4 ,it is forgetfulness of ,supreme felicity1 that causes one to rove in various births of weal or woe2 but the knowledge of the ,supreme1 causes the cessation of transmigration2 as the remembrance of ,garuda1 destroys the power of the most destructive poison4 ,,chapter ,,xiii4 ,,consolation ,,of ,,bhrigu4 ,argument4 ,bhrigu being acquainted with the powers of the mind and ,death1 rose to repair to the spot where the body of ,sukra was lying4 ,yama said3--,among these various species of living creatures1 which resemble the waves of the ocean1 and are as numerous as the plants and creepers of spring3-- #b4 ,there are some persons among the ,yakshas1 ,gandharvas and ,kinnaras1 who have overcome the errors of their minds1 and have well considered every thing before and after them2 that have become perfect in their lives1 and passing as the living liberated persons in this world4 #c4 ,others there are among the moving and unmoving1 that are as unconscious of themselves as wood and stone2 and many that are worn out with error1 and are incapable of judging for themselves4 7,worn out with error1 means hardened in their ignorance74 #d4 ,but those that are awakened to sense1 have the rich mine of the sstras1 framed by the enlightened1 for the guidance of their souls4 7,hence it is for the sensible only to benefit themselves by learning74 #e4 ,those who are awakened to sense1 and whose sins are washed off2 have their understandings purified by the light of the sstras4 7,lit41 by investigation into the sstras74 #f4 ,the study of good works1 destroys the errors of the mind2 as the course of the sun in the sky1 destroys the darkness of the night4 #g4 ,those who have not succeeded to dispel the errors of their minds1 have darkened their understandings by a mist of ignorance2 like the frosty sky of winter1 and they find the phantoms of their error1 dancing as demons before their eyes4 #h4 ,all living bodies are subject to pain and pleasure2 but it is the mind which constitutes the body1 and not the flesh 7which is insensible of either74 #i4 ,the body that is seen to be composed of flesh and bones and the five elemental parts1 is a creation of the imagination of the mind1 and has no substantiality in it4 #aj4 ,what your son had thought of in his mental body 7mnas-sarra71 the same he found in the same body2 and was not accountable to any body for aught or whatever passed in his mind4 7,we are responsible for every act of the body2 but not so for the thoughts or reveries of the mind74 #aa4 ,whatever acts a man wills to do in his own mind1 the same comes to take place in a short time2 and there is no other 7foreign7 agency of anybody else required to bring them about4 #ab4 ,whatever the mind doth in a moment and of its own accord1 and actuated by its own will or desire1 there is no body in the world1 who has the power to do or undo the same at any time4 7,the mind is master of the act1 and not the body1 nor any body besides4 ,or2 whatever the mind sets about to do1 it does it sooner than by the help of another74 #ac4 ,the suffering of hell torments and enjoyment of heavenly bliss1 and the thoughts of birth and death2 are all fabrications of the mind2 which labours under these thoughts4 7,it is the mind that makes a heaven of hell and a hell of heaven74 #ad4 ,what need ,i to tell more in the manner of verbose writers 7on this subject71 than go together at once1 to the place where your son is situated4 #ae4 ,he 7,sukra7 having tasted the pleasure and pain of all these states at a moment's thought of his mind1 is now seated as a devotee on the bank of ,samang1 under the spreading beams of the moon4 7,the ,gloss speaks here of ,sukra's passing into many births1 before his betaking himself to devotion74 #af4 ,his vital breath having fled from his heart1 became as the moonbeam sparkling in a dew drop1 which entered the uterus in the form of semen virilis4 #ag4 ,saying so1 the lord of death smiled to think of the course of nature1 and taking hold of ,bhrigu's hand in his own1 they both departed as the sun and moon together4 #ah4 ,o wonderful is the law of nature6 said ,bhrigu slowly to himself1 and then rose higher and higher1 as the sun ascends above his rising mountain4 #ai4 ,with their luminous bodies1 they arrived at the spot of ,samang1 and shone on high above the tamla trees below4 ,their simultaneous rising in the clear firmament1 made them appear as the sun rising with the full-moon over the cloudy horizon4 #bj4 ,vlmki said3--,as the muni 7,vasishtha7 was telling these things1 the sun went down his setting mountain1 and the day departed to its evening service4 ,the court broke with mutual salutations1 to perform their evening rites and observances1 after which they joined the assembly at the dawn of the next day4#a ,,chapter ,,xiv4 ,,sukra',s ,,reminiscence ,,of ,,his ,,metempsychosis4 ,argument4 ,bhrigu and ,yama's ,expostulation with ,sukra1 and desiring him to return to his former state4 ,vasishtha said3--,now as ,yama and ,bhrigu departed from the cavern of the ,mandara mountain1 and proceeded towards the bank of ,samang river3-- #b4 ,they beheld upon their descending from the mountain1 a great light below2 proceeding from the bodies of the celestials1 sleeping in the arbours of aureate creepers4 #c4 ,the birds were sporting in their sprays1 formed by the cradling creepers under the canopy of heaven2 and the lovely antelopes looking face to face1 with their eyes resembling the blue-lotuses4 #d4 ,they beheld the ,siddhas1 sitting on their stony seats upon the elevated rocks2 with their bodies full of vigour1 and their eyes looking on the spheres with defiance4 #e4 ,they saw the lords of the elephantine tribe1 with their big trunks as large as the palm trees1 and plunging in the lakes covered with flowers1 falling incessantly from the beachening boughs1 and branches of flowering trees4 #f4 ,they saw the mountain bulls 7,bos guavus7 dozing in their giddiness1 and sitting as ebriety in person2 while their bodies were reddened by the red dust of flowers1 and their tails flushed with the crimson farina blown by the breeze4 #g4 ,there were the brisk and beautiful chowri deer serving as flappers of the mountain king1 and dousing in the pools filled with falling flowers4 #h4 ,they saw the ,kinnara lads sitting on the tops of straight and stately date trees1 and sporting with pelting the date fruits upon one another1 which stuck to the reeds below as their fruits4 #i4 ,they beheld big monkeys1 jumping about with their hideous reddish cheeks1 and hiding themselves in the coverts of widespreading creepers4 #aj4 ,they saw the ,siddhas1 to be hit by the celestial damsels with blossoms of mandara flowers1 and clad with vests of the tawny clouds by which they were shrouded4 #aa4 ,the uninhabited skirts of the mountain1 were as the solitary walks of ,buddhist vagrants2 and the rivulets at its foot1 were gliding with their currents covered under the kunda and mandara flowers1 as if they were running to meet the sea1 mantled in their yellow vests of the spring season4 7,it is well known that the vernal vesture of damsels1 is of the yellow colour of the farina of flowers1 and the rivulets are poetically figured as females hastening towards their lord the sea 7saritm-pathih774 #ab4 ,the trees decorated with wreaths of flowers1 and shaken by the breeze1 seemed as bacchanals giddy with the honey of the flowers1 and rolling their dizzy eyes formed of the fluttering bees4 #ac4 ,they walked about here and there1 and looked at and admired the grandeur of the mountain1 till at last they alighted on the nether earth1 decorated with its cities and human habitations4 #ad4 ,they arrived in a moment at the bank of ,samang1 flowing with the loosened flowers of all kinds1 as if it were a bed of flowers by itself4 #ae4 ,bhrigu beheld his son on one of its banks1 with his body changed to another form1 and his features quite altered from his former state4 #af4 ,his limbs were stiff1 and his sense at a stand still1 as he sat with his mind fixed on steady meditation4 ,he seemed to be long at rest1 in order to get his rest from the turmoils of the world4 #ag4 ,he thought upon the course of the currents of the world1 which are continually gliding with successive joy and sorrow to man1 who gets rid of them after his long trial4 #ah4 ,he became motionless as a wheel1 after its long winded motion2 and found his rest after his prolonged whirling1 in the whirlpool of the ocean of the world4 #ai4 ,he sat retired as a lover1 solely reclined on the thought of his beloved object in his retirement2 and his mind was at rest1 after its long wanderings4 #bj4 ,he sat in a state of uniform meditation1 without a shadow of biplicity in it2 and was smiling with a cold apathy at all the pursuits of mankind4 #ba4 ,liberated from all concerns1 and released from the enjoyments of life1 and disenthralled from the snare of desires and fancies1 he rested in the supreme bliss of the soul4 #bb4 ,his soul was at rest1 in the everlasting rest of ,god2 as the pure crystal catches the colour of the gem1 which is contiguous to it4 #bc4 ,bhrigu beheld his son in the calmly composed and awakened state of his mind1 and freed alike both from his thoughts of what was desirable1 as also from his hatred against what was disgusting4 7,god is said to be eternally at rest the six days creation1 but an act of his ,mind1 ,will1 ,word1 ,fiat1 ,logos or ,brahm74 #bd4 ,yama seeing the son of ,bhrigu1 said to the father in a voice1 hoarse as the sounding sea4 #8,lo there thy son4' #be4 8,awake01 said he to ,bhrgava1 which startled him from his meditation1 as the roaring of a cloud1 rouses the slumbering peacock from his summer sleep4 #bf4 ,upon opening and lifting up his eyes1 he beheld the god standing with his father on one side1 who being pleased at his sight1 glowed in their countenances like the disks of the sun and moon4 #bg4 ,he rose from his seat of ,kadamba leaves1 and made his obeisance to them1 who appeared to have come to him like the gods ,hari and ,hara in the disguise of a couple of ,brhmans4 #bh4 ,after their mutual salutations1 they were seated on a slab of stone1 and appeared as the venerable gods ,vishnu and ,siva1 were seated on the pinnacle of ,meru4 #bi4 ,the ,brhman boy1 having ended the muttering of his mantras on the bank of ,samang1 accosted them with a voice distilling as the sweet nectarine juice of ambrosia amrita or water of life 7aqua-vitae or abi haiyt74 #cj4 8,i am emancipated1 my lords1 at your sight this day 7from all earthly cares71 as you have blessed me by your sights1 resembling those of the sun and moon1 appearing together to view40 7,lit4 as the orbs of the cooling and dazzling beams4 7himnsu and ushnnsu774 #ca4 ,the darkness1 which reigned in my mind1 and which no light of the sstras or spiritual or temporal knowledge1 nor even my austerities could remove1 is dispelled today by the light of your presence4 #cb4 ,a kind look of the great1 gives as much joy to the mind1 as draughts of pure ambrosia1 serve to satisfy the heart4 #cc4 ,tell me who are you1 whose feet have sanctified this place2 as the glorious orbs of the day and night1 enlighten the firmament4 #cd4 ,being addressed in this manner1 ,bhrigu desired him to remember his prior births1 which he could well do1 by his enlightened understanding4 #ce4 ,bhrigu made him acquainted with the state of his former birth1 and he remembered it instantly by the clairvoyance of his inward sight4 #cf4 ,he was struck with wonder at the remembrance of his former state1 and smiled with a joyous face and gladsome heart1 to ponder on what he had been2 and then uttered as follows4 #cg4 ,blessed is the law of the ,supreme ,being1 which is without its beginning or end1 and is known as destiny here below2 and by whose power the world is revolving as a curricle4 #ch4 ,i see my countless and unknown births1 and the innumerable accidents to which they were subject1 for the period of a whole kalpa or duration of the world from first to last4 7,the ,soul being immortal1 has to pass into infinite births under various shapes and forms of bodies4 ,if it were to lie dormant in the grave for ever what is the good of its being made or created to be immortal87 #ci4 ,i have undergone great hardships1 and known prosperity also with the toil of earning2 have had my wanderings also in different lives1 and remember to have roamed for a long time1 over the mountainous regions of ,meru4 #dj4 ,i drank the water reddened with the pollen of mandara flowers1 and roved along the bank of the heavenly stream of ,mandkin filled with lotuses4 #da4 ,i wandered about the ,mandara groves1 filled with flowering creepers like gold1 and under the shade of the kalpa arbors of ,meru1 and in the flowery plains above and about it4 #db4 ,there is naught of good or evil1 which ,i have not tasted or felt or done myself2 nor is there anything1 which ,i have not seen and felt and known in my past lives4 #dc4 ,i have now known the knowable 7that is to be known71 and seen the imperishable one in whom ,i have my repose4 ,i have now rested after my toils were over1 and have passed beyond the domain of error and darkness4 #dd4 ,now rise1 ,o father6 and let us go to see that body1 lying on the ,mandara mount1 and which is now dried as a withered plant4 #de4 ,i have no desire to remain in this place1 nor go anywhere of my own will2 it is only to see the works of fate1 that we wander all about4 #df4 ,i will follow you1 with my firm belief in the one adored ,deity of the learned4 ,let that be the desirable object of my mind1 and ,i will act exactly in conformity with my belief4 ,,chapter ,,xv4 ,,lamentation ,,and ,,expostulation ,,of ,,sukra4 ,argument4 ,sukra laments on seeing his former body1 and his consolation at its ultimate anaesthesia4 ,vasishtha said3--,thus contemplating on the course of nature1 these philomaths moved with their spiritual bodies1 from the bank of ,samang 7towards the ,mandara mountain74 #b4 ,they ascended to the sky1 and passed through the pores of the clouds to the region of the ,siddhas2 whence they descended to the lower world1 and arrived at the valley of ,mandara4 #c4 ,there ,sukra saw on a cliff of that mountain1 the dried body of his former birth1 lying covered under the dark and dewy leaves of trees4 #d4 ,he said1 here is that shriveled body1 ,o father6 which thou hadst nourished with many a dainty food before4 #e4 ,there is that body of mine1 which was so fondly anointed with camphor1 agallochum and sandal paste1 by my wet-nurse before4 #f4 ,this is that body of mine1 which was used to repose on the cooling beds1 made with heaps of mandara flowers1 in the airy spots of ,meru4 #g4 ,this is that body of mine1 which was so fondly caressed by heavenly dames of yore1 and which is now lying1 to be bitten by creeping insects and worms1 on the bare ground below4 #h4 ,this is that body of mine1 which was wont of yore to ramble in the parterres of sandalwood2 now lying a dried skeleton on the naked spot4 #i4 ,this is that body of mine1 now lying impassive of the feelings of delight in the company of heavenly nymphs1 and withering away unconscious of the actions and passions of its mind4 #aj4 ,ah my pitiable body6 how dost thou rest here in peace1 forgetful of thy former delights in the different stages of life2 and insensible of the thoughts of thy past enjoyments and amusements of yore4 #aa4 ,o my body6 that hast become a dead corpse and dried by sun-beams2 thou art now become so hideous in thy frame of the skeleton1 as to frighten me at this change of thy form4 #ab4 ,i take fright to look upon this body1 in which ,i had taken so much pleasure before1 and which is now reduced to a skeleton4 #ac4 ,i see the ants now creeping over that breast of mine1 which was formerly adorned with necklaces studded with starry gems4 #ad4 ,look at the remains of my body1 whose appearance of molten gold1 attracted the hearts of beauteous dames1 bearing now a load of dry bones only4 #ae4 ,behold the stags of the forest flying with fear1 at the sight of the wide open jaws1 and withered skin of my carcass2 which with its horrid mouth1 frightens the timid fawns in the woods4 #af4 ,i see the cavity of the belly of the withered corpse1 is filled with sun shine1 as the mind of man is enlightened by knowledge4 #ag4 ,this dried body of mine1 lying flat on the mountain stone1 resembles the mind of the wise1 abased at the sense of its own unworthiness4 #ah4 ,it seems to be emaciating itself like an ascetic1 in his supine hypnotism on the mountain1 dead to the perceptions of colour and sound1 and of touch and taste1 and freed from all its desires and passions4 #ai4 ,it is freed from the demon of the mind 7mental activity71 and is resting in its felicity without any apprehension of the vicissitudes of fate and fortune1 or fear of fall4 #bj4 ,the felicity which attends on the body1 upon the calmness of the demon of the mind2 is not to be had1 from possession of the vast dominion of the world4 #ba4 ,see how happily this body is sleeping in this forest1 by being freed from all its doubts and desires in the world2 and by its being liberated from the net work of its fancies4 #bb4 ,the body is disturbed and troubled like a tall tree1 by the restlessness of the apish mind2 and it is hurled down by its excitation like a tree uprooted from its bottom4 #bc4 ,this body being set free from the impulses of the mischievous mind1 is sleeping in its highest and perfect felicity1 and is quite released from the jarring broils of the world1 clashing like the mingled roarings of lions and elephants in their mutual conflict4 #bd4 ,every desire is a fever in the bosom1 and the group of our errors is as the mist of autumn2 and there is no release of mankind from these1 save by the impassionateness of their minds4 #be4 ,they have gone over the bounds of worldly enjoyments1 who have had the high-mindedness1 to lay hold on the tranquility of their minds4 #bf4 ,it is by my good fortune1 that ,i came to find this body of mine1 resting in these woods without its troublesome mind2 and freed from all its tribulations and feverish anxieties4 #bg4 ,rma said3--,venerable ,sir1 that art versed in all knowledge1 you have already related of ,sukra's passing through many births in different shapes2 and feeling all their casualties of good and evil4 #bh4 ,how was it then that he regretted so much for his body begotten by ,bhrigu2 in disregard of all his other bodies2 and the pains and pleasures which attended upon them8 #bi4 ,vasishtha answered3--,rma6 the other bodies of ,sukra were merely the creations of his imagination2 but that of ,bhrgava or as the son of ,bhrigu1 was the actual one1 as produced by the merit of his pristine acts4 7,here the gloss is too verbose on the theory of metempsychosis2 but the literal meaning of the couplet is what is given above74 #cj4 ,this was the first body with which he was born by the will of his ,maker1 being first formed in the form of subtile air1 and then changed into the shape of wind4 #ca4 ,this wind entered into heart of ,bhrigu in a flux of the vital and circulating breaths1 and being joined in time with the semen1 formed the germ of ,sukra's body4 7,so called from the seed--sukra74 #cb4 ,the person of ,sukra1 received the ,brhmanical sacraments1 and became an associate of the father2 till at last it was reduced to the form of a skeleton in course of a long time4 #cc4 ,because this was the first body which ,sukra had obtained from ,brahm the creator1 it was on this account that he lamented so much for it4 7,sukra the son of ,bhrigu1 was the grandson of ,manu--the first human being1 after creation of the world called kalprambha74 #cd4 ,though impassionate and devoid of desire as ,sukra was1 yet he sorrowed for his body1 according to the nature of all being born of flesh 7dehaja74 7,all flesh is subject to sorrow74 #ce4 ,this is the way of all flesh1 whether it be the body of a wise or unwise man 7to mourn for its loss74 ,this is usual custom of the world1 whether the person was mighty or not4 #cf4 ,they who are acquainted with the course of nature1 as also those that are ignorant of it as brutes and beasts2 are all subject to the course of the world1 as if they are bound in the net of fate and liable to grief and sorrow4 7,it is not the greatness of a great mind1 to be insensible of the tender feelings of his nature1 but to keep his joys and sorrows under proper bounds74 #cg4 ,the wise as well as the unwise1 are on an equal footing with respect to their nature and custom4 ,it is only the difference in desire that distinguishes the one from the other1 as it is the privation of or bondage to desires1 that is the cause of their liberation or enthralment in this world4 ,it is also the great aim that distinguishes the great1 from the mean-mindedness of the base4 #ch4 ,as long as there is the body1 so long is there the feeling of pleasure in pleasure and that of pain in pain4 ,but the mind which is unattached to and unaffected by them1 feigns to itself the show of wisdom4 7,unfeelingness is a mere show and not reality74 #ci4 ,even great souls are seen to feel happy in pleasure and become sorrowful in matters of pain2 and show themselves as the wise in their outward circumstances4 #dj4 ,the shadow of the sun1 is seen to shake in the water1 but not so the fixed sun himself2 so the wise are moved in worldly matters1 though they are firm in their faith in ,god4 #da4 ,as the unmoved and fixed sun1 seems to move in his shadow on the wave1 so the wiseman who has got rid of his worldly concerns1 still behaves himself like the unwise in it4 #db4 ,he is free who has the freedom of his mind1 although his body is enthraled in bondage2 but he labours in bondage whose mind is bethraled by error1 though he is free in his body4 7,true liberty consists in moral and not in bodily freedom74 #dc4 ,the causes of happiness and misery as also those of liberty and bondage1 are the feelings of the mind2 as the sun-beams and flame of fire1 are the causes of light4 #dd4 ,therefore conform thyself with the custom of the society in thy outward conduct2 but remain indifferent to all worldly concerns in thy inward mind4 #de4 ,remain true to thyself1 by giving up thy concerns in the world2 but continue to discharge all thy duties in this world by the acts of thy body4 7,keep your soul to yourself1 but devote your body to the service of the world74 #df4 ,take care of the inward sorrows and bodily diseases1 and the dangerous whirlpools and pitfals in the course of thy life2 and do not fall into the blackhole of selfishness 7meitatem71 which gives the soul its greatest anguish4 #dg4 ,mind1 ,o lotus-eyed ,rma1 that you mix with nothing1 nor let anything to mix with you2 but be of a purely enlightened nature1 and rest content in thy inward soul4 #dh4 ,think in thyself the pure and holy spirit of ,brahm1 the universal soul and maker of all1 the tranquil and increate ,all1 and be happy for ever4 #di4 ,if you can rescue yourself from the great gloom of egotism1 and arrive at the state of pure indifference to all objects2 you will certainly become great in your mind and soul1 and be the object of universal veneration4 ,,chapter ,,xvi4 ,,resuscitation ,,of ,,sukra4 ,argument4 ,sukra's ,revival at the word of ,yama1 and his becoming the preceptor of ,daityas4 ,vasishtha continued3--,then the god ,yama1 interrupted the long lamentation of ,sukra1 and addressed him in words1 sounding as deep as the roaring of a cloud4 #b4 ,yama said3--,now1 ,o ,sukra6 cast off thy body of the ,samang devotee1 and enter this dead body in the manner of a prince entering his palace4 #c4 ,thou shalt perform austere devotion with this thy first born body1 and obtain by virtue of that1 the preceptorship of the ,daitya tribe4 #d4 ,then at the end of the great kalpa1 thou shalt have to shuffle off thy mortal coil for ever1 as one casts off a faded flower4 #e4 ,having attained the state of living liberation1 by merit of thy prior acts2 thou shalt continue in the preceptorship of the leader of the great ,asuras for ever4 #f4 ,fare you well1 we shall now depart to our desired habitation2 know for certain that there is nothing desirable to the mind1 which it cannot accomplish 7by perseverance74 #g4 ,saying so1 the god vanished from before the weeping father and son1 and moved amidst the burning sky1 like the dispenser of light 7sun74 #h4 ,after the god had gone to the place of his destination1 and gained his destined state among the gods1 the ,bhrigus remained to ruminate on the inexplicable and unalterable course of destiny 7or divine ordinance74 #i4 ,sukra entered into his withered corpse1 as the season of spring enters into a faded plant1 in order to adorn it again with its vernal bloom1 and its re-springing blossoms4 #aj4 ,his ,brhmanical body fell down immediately on the ground1 staggering as when a tree is felled or falls down with its uprooted trunk2 and it became disfigured in a moment in its face and limbs4 #aa4 ,the old sage ,bhrigu finding the revivification of the dead body of his son1 sanctified it with propitiatory mantras and sprinkling of water1 from his sacerdotal water pot 7kamandalu74 #ab4 ,the veins and arteries and all the cells and cavities of the dead body1 were again supplied with their circulating blood2 as the dry beds of rivers1 are filled again with floods of water in the rainy weather4 #ac4 ,the body being filled with blood1 gave the limbs to bloom2 like the growth of lotuses in rainy lakes1 and the bursting of new shoots and buds in vernal plants4 #ad4 ,sukra then rose up from the ground1 breathing the breath of life1 like the cloud ascending to the sky by force of the winds4 #ae4 ,he bowed down to his father1 standing in his holy figure before him2 as the rising cloud clings to1 and kisses the foot of the lofty mountain4 #af4 ,the father then embraced the revived body of his son1 and shed a flood of his affectionate tears upon him2 as the high risen cloud washes the mountain top with showers4 #ag4 ,bhrigu looked with affection on the new risen old body of his son2 and smiled to see the resuscitation of the body that was begotten by him4 #ah4 ,he was pleased to know him as the son born of himself2 and to find his features engrafted in him4 #ai4 ,thus the son and sire graced each other by their company1 as the sun and lotus-lake rejoice to see one another1 after the shade of night4 #bj4 ,they rejoiced at their reunion1 like the loving pair of swans at the end of the night of their separation2 and as the joyous couple of peacocks1 at the approach of the rainy clouds4 #ba4 ,the worthy sire and son1 sat awhile on the spot1 to halt after all their toils and troubles were at an end1 and then they rose up to discharge the duties that were then at hand4 #bb4 ,they then set fire to the body of the ,samang ,brhman1 and reduced it to ashes2 for who is there among the earth-born mortals1 that ought to set at naught aught of the customary usages of his country8 #bc4 ,afterwards the two devotees ,bhrigu and ,bhrgava1 continued to dwell in that forest1 like the two luminaries--the sun and moon1 in the region of the sky4 #bd4 ,they both continued as the living liberated guides of men1 by their knowledge of all that was to be known2 and preserving the equanimity of their minds1 and the steadiness of their dispositions1 amidst all the vicissitudes of time and place 7and the changes of their fortune and circumstances74 #be4 ,in course of time ,sukra obtained the preceptorship of the demons1 and ,bhrigu remained in his patriarchal rank and authority among the sons of men 7mnavas74 #bf4 ,thus the son of ,bhrigu1 who was born as ,sukra at first1 was gradually led away from his holy state by his thought of the heavenly nymph1 and subjected to various states of life to which he was prone 7by the bent of his mind and inward proclivities74 ,,chapter ,,xvii4 ,,attainment ,,of ,,the ,,ideal ,,realm4 ,argument4 ,mutual sympathy of pure hearted souls1 the reciprocities of their affections1 and their union with one another4 ,rma said3--,tell me sir1 why the ideal reflexion of others1 is not attended with equal result1 with that of the son of ,bhrigu 7though one is given to the like reveries as the other74 #b4 ,vasishtha replied3--,the reason is1 that the body of ,sukra issued at first from the will of ,brahm1 and was born of the pure family of ,bhrigu1 without being vitiated by any other birth 7either prior to it or of a lower kind74 #c4 ,the purity of mind which follows upon subsidence of desires1 is called its coolness1 and the same is known as the unsullied state of the soul4 7,nirmaltm74 #d4 ,whatever the man of a pure and contrite spirit1 thinks in his mind1 the same comes to take place immediately2 as the turning of the sea water turns into the eddy4 7,turning over in the mind1 turns out into being74 #e4 ,as the errors of various wanderings1 occurred to the mind of ,sukra2 so it is with every body 7from his observation of the world71 as it is instanced in the case of ,bhrigu's son4 #f4 ,as the serum contained in the seed1 developes itself in the shoots and leaves2 so the mind evolves in all the forms which are contained therein4 #g4 ,whatever forms of things are seen to exist in this world1 are all false appearances2 and so are their disappearances also1 7mere creations of the mind74 #h4 ,nothing appears or disappears to any one in this world1 but error and aerial phantasms2 that show themselves to those that are bewitched by this magic scene of the world4 #i4 ,as it is our notion of this part of the world1 which presents its form to our view2 so the appearance of thousands of such worlds in the mind1 is mere ideal2 and as false as the show of a magic-lantern4 #aj4 ,as the sights in our dream1 and the images of our imagination1 are never apart from our minds2 and as they cannot show themselves to the view of others2 such is our erroneous conception of the world 7confined within ourselves74 #aa4 ,so are all places and things but imaginary ideas1 and show themselves as real objects1 to the purblind sight of the ignorant only4 #ab4 ,so also are the ghosts and goblins1 demons and devils1 but imaginary figures of the mind2 born in the shallow brain of men1 to terrify them with their hideous shapes4 #ac4 ,thus have we all become1 like the dreaming son of ,bhrigu2 to understand the false creations of our imagination1 as sober realities4 #ad4 ,so the creation of the world1 and all created things1 are situated 7pictured7 in the mind of ,brahm2 and make their repeated appearance1 as the phantoms of a phantasmagoria before him4 #ae4 ,all things appearing unto us1 are as false as these phantoms2 and they proceed from the mind of ,brahm1 as the varieties of trees and shrubs1 are produced from the same sap of the vernal season4 7,the one is the source of many74 #af4 ,considering in a philosophical light 7tatwadarsana71 it will be found1 that it is the will or desire of every body1 which is productive of the objects of his desire4 7,lit4 which evolves itself in its productions4 ,and as it is with the will of the creator1 so is it with that of every one74 #ag4 ,every body beholds everything in the world1 according to the nature of the thoughts in his mind1 and then perishes with his wrong view of it4 #ah4 ,it is in its ideality1 that anything appears as existent1 which in reality is inexistent1 though it is apparent to sight4 ,the existence of the world1 is as that of a lengthened dream2 and the visible world is a wide spread snare of the mind1 like fetters at the feet of an elephant4 7,the world is existent in the ideal1 but inexistent in its apparent real and visual form4 ,it is a network of the mind1 like a longspun dream1 and binds it as fast as fetters at the feet of an elephant74 #ai4 ,the reality of the world depends upon the reality of mind1 which causes the world to appear as real4 ,the loss of the one1 destroys them both2 because neither of them can subsist without the other4 #bj4 ,the pure mind has the true notions of things1 as the gem polished from its dross1 receives the right reflection of every thing1 7or7 reflects the true image of every thing4 #ba4 ,the mind is purified by its habit of fixed attention to one particular object2 and it is the mind undisturbed by desires1 that receives the true light and reflexion of things4 #bb4 ,as the gilding of gold or any brilliant colour1 cannot stand on base metal or on a piece of dirty cloth1 so it is impossible for the vitiated mind1 to apply itself intensely to any one particular object4 #bc4 ,rma asked3--,will you tell me sir1 in what manner the mind of ,sukra1 received the reflexion of the shadowy world1 and its temporaneous movement in itself1 and how these fluctuations rose and remained in his mind8 #bd4 ,vasishtha said3--,in the same manner as ,sukra was impressed with the thoughts of the world1 from the lectures of his father2 so did they remain in his mind1 as the future peacock resides in the egg4 #be4 ,it is also naturally situated in the embryo of the mind1 of every species of living being1 and is gradually evolved from it1 in the manner of the shoots and sprouts1 and leaves and flowers of trees1 growing out of the seed4 #bf4 ,every body sees in his mind1 what its heart desires to possess1 as it is in the case of our prolonged dreams4 #bg4 ,know it thus1 ,o ,rma6 that a partial view of the world1 rises in the mind of every body2 in the same manner1 as it appears in the mind in a dream at night4 #bh4 ,rma said3--,but tell me sir1 whether the thought and the things thought of1 simultaneously meet themselves in the mind of the thinker2 or it is the mind only that thinks of the object which is never met with by it4 #bi4 ,vasishtha replied3--,but the sullied mind cannot easily unite with the object of its thought1 as a dirty and cold piece of iron1 cannot join with a pure red-hot one1 unless it is heated and purified from its dross4 #cj4 ,the pure mind and its pure thoughts1 are readily united with one another1 as the pure waters mix together into one body of the same kind1 which the muddied water cannot do4 #ca4 ,want of desire constitutes the purity of the mind1 which is readily united with immaterial things of the same nature like itself4 ,the purity of the mind conduces to its enlightenment1 and these being united in one1 leads it to the ,supreme4 ,,chapter ,,xviii4 ,,the ,,incarnation ,,of ,,the ,,living ,,spirit ,argument4 ,the ,impure state of the soul2 and its ,purity leading to the knowledge of the only ,one4 ,vasishtha continued3--,the living souls 7,jivtman71 residing in the seeds of material bodies 7bhta-vja7 in all parts of the world1 differ from one another2 and there according to the difference in their knowledge of themselves 7tanmtra71 or self identity with the ,unity4 #b4 ,as long as there is no volition nor nolition1 connected with the identity of the living soul2 so long it reposes in a state of rest1 not unlike that of sound sleep 7susupti74 #c4 ,but living souls addicted to their wishes1 view their identity with the same2 and find themselves born in their desired shapes here below4 #d4 ,the tanmtras of the living soul and its proclivities1 run in one channel to the reservoir of life1 and are thickened into one living being by their mutual coalition4 #e4 ,some of them are situated apart from one another1 and are dissolved also separately2 and some are joined together1 and are born as two gunja fruits growing together4 #f4 ,the world consisting of thousands of orbs like gunja fruits1 contains the assemblage of atoms on atoms2 and these unconnected with one another1 form the great garden of ,god4 #g4 ,these being joined also with one another1 became dense and thick2 and remain in the same place1 where it has grown4 #h4 ,the different states of the mind1 ensuing upon the absence of its present objects under its province1 brings on a change in its constitution1 which is called its regeneration 7in a new life74 7,thus the change of the mind under the change of circumstances1 is reckoned its transformation to a different being74 #i4 ,thus every regeneration of the mind in a new life1 is accompanied with its concomitant desires1 and their results4 ,the new life is attended with its proper body1 unless the mind has lost its reminiscence4 #aj4 ,as the pure ,spirit taking the form of the vital breath1 performs the functions of the body2 so the mind being reborn in a new body1 is employed in all the functions of the same body4 #aa4 ,the souls of all living beings are subject to the three states of waking1 dreaming1 and sound sleep1 which are caused by the mind and not by the body4 #ab4 ,thus the soul passing under the triple condition in its living state1 does not give rise to the body1 as the sea-water gives rise to the waves4 7,the body is caused by the mind1 and not by the soul which has no connection with it74 #ac4 ,the living soul having attained its intellectual state1 and the rest of the conditions of sound sleep 7susupti71 is awakened to the knowledge of itself1 and is released from its rebirth2 while the ignorant soul is subjected to be born again4 #ad4 ,and though the knowing and unknowing souls attain the state of susupti1 and resemble each other in kind2 yet the unknowing susupta soul1 which is not awakened to the knowledge of its spirituality1 is doomed to be reborn in the mortal world4 #ae4 ,the ubiquity of the intellect1 makes it pass into the mind in its next birth2 and exhibit itself in different forms in all its succeeding and subordinate regenerations 7stages of life74 #af4 ,among these repeated births1 the subordinate regenerations resemble the many folded coatings of a plantain tree2 and the spirit of ,brahm is contiguous to1 and pervades the whole1 like the lofty leaves of the same tree4 #ag4 ,the influence of the ,divine spirit1 is as cool as the cooling shade of a plantain arbour4 ,it is of its own nature2 and is as unchangeable as the pith of the plantain tree1 notwithstanding the changes in all its outer coats and coverings4 #ah4 ,there is no difference or diversity in the nature of ,brahm the creator1 in his repeated and manifold creations of worlds2 for he being the seed of the world1 shoots forth by his moisture into the form of the expanded tree of the world1 and becomes the same seed again4 #ai4 ,so ,brahm taking the form of the mind1 becomes the same ,brahm by reminiscence of his mind2 as the sap of the soil makes the seed to bring forth the fruit1 which reproduces the like seed4 #bj4 ,so the productive seed proceeding from ,brahm1 displays itself in the form of the world4 ,but as no body can say what is the cause of the sap in the seed1 so no one can tell why the spirit of ,god1 teems with productive seed 7of ,brahm7 in it4 #ba4 ,so no one should inquire into the cause of ,brahm2 because his nature being inscrutable and undefinable1 it is improper to say him this or the other4 #bb4 ,he must not attribute causality to what is not the cause1 nor impute the causation of material bodies to the immaterial spirit of ,god1 that is the prime and supreme cause of all 7as the ,prototype74 ,we must reason rightly regarding what is certain truth1 and not argue falsely about what transcends our knowledge4 #bc4 ,the seed casts off its seedy form1 and assumes the shape of the fruit2 but ,brahm 7the seed of all7 contains the fruit 7of the universe7 in his bosom1 without laying aside the seed4 #bd4 ,the seed of the fruit bears a material form1 but ,brahm--the universal seed1 has no form at all2 therefore it is improper to compare the visible seed1 with the invisible ,brahm2 who is beyond all comparison4 #be4 ,brahm evolves himself in his creation and does not produce the world like the fruit from the seed2 therefore know the world as the vacuous heart of ,brahm1 and is neither born nor unborn of itself4 #bf4 ,the viewer viewing the view1 is unable to see himself 7his inward soul7 because his consciousness being engrossed by external objects1 is disabled from looking into itself4 #bg4 ,of what avail is sagacity to one1 whose mind labours under the error of water in a mirage2 and what power has the mirage over a mind1 which is possessed of its sagacity8 #bh4 ,as the looker on the clear sky does not see every part of it1 and as the eye that looks on all others does not see itself2 so we see everything about us besides ourselves4 #bi4 ,as the looker on the clear sky1 does not see what is above the skies2 so we see ourselves and others as material beings2 but cannot see the inward part of the immaterial soul1 as the wise men do4 #cj4 ,brahm who is as clear as the firmament1 cannot be perceived by all our endeavours2 because the sight of the sky as a visible thing1 cannot give us an insight into the invisible ,brahm2 7which fills all space with his presence74 #ca4 ,such a sight cannot present itself to us1 unless we can see the true form of ,god2 but it is far from being visible to the beholder1 as the sight of subtilest things4 #cb4 ,we see the outward sight because we cannot see the beholder of the sight 7i4e4 ,god himself who beholds his works74 ,the beholder 7,god7 is only the existent being1 and the visibles are all nothing4 #cc4 ,but the all seeing ,god1 being permeated in the visibles2 there can be no beholding of him as a personal ,god1 nor of them as distinct things4 ,because whatever the ,almighty ,king proposes to do1 he instantly forms their notions1 and becomes the same himself4 #cd4 ,as the sweet saccharine juice of the sugarcane1 thickens itself into the form of the sugarcandy2 so the will of ,god1 becomes compact in the solid body of the universe4 #ce4 ,as the moisture of the ground and of the vernal season1 becomes incorporated in vegetable life1 bringing forth the fruits and flowers2 so the energy of the ,divine ,intellect1 turns itself into the living spirit2 which shortly appears in a corporeal form 7of the body and its limbs74 #cf4 ,as every thing is beheld in our sight1 without being separated from its idea in the mind2 so the inward notion1 shows itself in the shape of the visible object1 like the vision in a dream1 which is but a representation of the thoughts entertained in our minds4 7i4e4 ,the thought is the archetype of the appearance74 #cg4 ,the ideas of self and others1 are as granules in the mind1 and are like the grains of salt1 which are produced in the briny grounds from moisture of the earth 7i4e4 saline particles1 produced of terrene and marine serosity74 ,so the multitudes of thoughts in the mind1 are exactly as the globules of salt or sand on the seashore3 7almost infinite in their number74 #ch4 ,as the serum of the earth appears in various shapes 7of minerals and vegetables72 so the sap of the intellect1 produces the infinity of ideas and thoughts1 growing as trees in the wilderness of the mind4 #ci4 ,these trees again shoot forth in branches and leaves1 of which there is no end2 and so is every other world like a forest1 supplying its sap to innumerable plants1 like the thoughts in the mind4 #dj4 ,the intellect perceives in itself the existence of everything1 as distinctly as the inherent power of the living soul exhibits itself in creation4 7,the power of the soul is its reminiscence 7sanskra7 of the past1 which reproduces and presents the former impressions in its subsequent states of birth74 #da4 ,every one's intellect1 perceives the existence of the world1 in the same manner as his living soul1 happens to meet with every thing1 as present before it1 by virtue of its former acts1 and their reminiscence stampt in it4#b #db4 ,there are some living souls1 which meet and join with others and propagate their species2 and then cease to exist after having lived a long time together4 #dc4 ,you must observe with your keensightedness and well discerning mind1 in order to look into the different states and thoughts of others4 7,read the minds in their outward look and indications74 #dd4 ,there are thousands of worlds like atoms of earth1 contained in the mind2 as in the ample space of the sky and in the particles of water2 and these reside in those atoms like oil in the mustard seeds4 #de4 ,when the mind becomes perfect1 it comes to be the living being2 and the intellect being purified1 becomes all pervasive4 ,hence is the union of the intellect with the living spirit4 #df4 ,the self-entity of the lotus-born ,brahm and all other living beings1 is only their self-deception2 and the sense of the existence of the world1 is as a protracted dream rising and setting in the mind4 #dg4 ,some beings pass into successive states of existence1 as a man passes from one dream to another2 and they think themselves to be firmly established in them1 as one supposes to be settled in some house1 appearing to him in his dream4 #dh4 ,whatever the intellect dwells upon at any time or place1 it immediately sees the same appearing therein before it2 as anything which is seen in dream1 appears to be true to the dreamer all that time4 #di4 ,the atom of the intellect1 contains the particles of all our notions2 as the seed-vessel contains the farinaceous atoms of the future fruits and flowers1 and branches and leaves 7of very large trees74 #ej4 ,i consider the atoms of the intellect and the mind1 contained within the particles1 of the material body1 to be both vacuous1 and joined in one without causing a duality in their nature4 #ea4 ,so the intellect conceives within itself and of its own particles1 many other atomic germs1 under the influence of particular times and places and actions and circumstances2 which cannot be extraneous from itself4 7i4e4 ,all notions are the making of the mind1 and not impressions from without74 #eb4 ,it is this particle of the intellect which displays the creation1 like the vision of a dream before it2 and it is this conception1 that led the gods ,brahm and others to the idea of their visible bodies1 as it makes the little insects to think of their own bodies4 7i4e4 ,the minds of all display the outer world subjectively to all beings74 #ec4 ,all that is displayed in this 7outer7 world1 is in reality nothing at all2 and yet do these living beings1 though possessing the particles of intellect in them1 erroneously conceive the duality of an extraneous existence4 #ed4 ,some intellects 7of particular persons71 display themselves in their bodies1 and derive the pleasure of their consciousness1 through the medium of their eyes and external organs4 7i4e4 ,some men believe their bodily senses as the intellect1 and no mind besides74 #ee4 ,others look on outward objects as receptacles of the intellect1 from the belief that the all pervasive1 inseparable and imperishable intellect 7soul71 must abide in all and every one of them4 7,it is the intellect which contains the material world1 and not this the other1 as many think omnipresence to mean74 #ef4 ,some men view the whole gross world within the body1 instead of the all pervading intellect of ,brahm2 as ,viswarpa1 and these being hardened by long habit of thinking so1 are plunged in the gulph of error4 7,these are the materialists and the ,tntrika microcosmists74 #eg4 ,these rove from one error to another1 as a man sees one dream after another2 and roll about in the pit of their delusion1 as a stone when hurled from a hill downward4 #eh4 ,some persons rely on the union of the body and soul1 and others relying in the soul alone1 are placed beyond the reach of error2 while there are many1 who rely on their consciousness alone1 and shine thereby as rational beings4 7,the ,cartesians and conscientionalists74 #ei4 ,they that perceive in themselves the errors of other people1 are to be considered as under the influence of false dreams in their sleep 7but mind not themselves1 that labour under the error as the dreamer74 #fj4 ,god being the all pervading spirit of nature1 is verily seen in the spirit of every body2 and as he is ubiquitous1 his omnipresence is present in every thing in all places4 7,this doctrine is the source of pantheism1 and gives rise to universal idolatry1 which adores the presiding spirit of the idol1 and not the idol itself74 #fa4 ,god that shines is the living soul of every body1 resides also in the soul of that soul1 as also in all the living souls and mind which are contained within the body of another4 7,such as in living beings born inside the body of another74 #fb4 ,one living being in born in another1 and that again within another1 like the coatings of plantain trees1 which grow one under the other over the inmost pith4 7,so ,god is the inmost marrow of all external lives and souls1 which are as crusts of the same74 #fc4 ,by reverting the cognition of visibles1 to the recognition of their essence 7tanmtra7 in the invisible plenum1 we get rid of our error of the reality of the formal world1 as we do of the ornament in the material gold4 7i4e4 ,the substances of gold is the material cause of the formal and changeable jewels74 ,gloss4 ,the knowledge of the consequent 7park7 and antecedent 7pratyak71 must blend in that of the sameness 7samni7 of both 7yugupat71 the internal 7antar7 and external 7bhya7 7existences74 #fd4 ,he who does not inquire into the question 8who he is0 and 8what is the world0 beside himself2 is not liberated in his inward soul1 and suffers under the continuous fever of an erroneous life4 #fe4 ,he is successful in his inquiry1 who by his good understanding1 comes to know how to curb his worldly avarice day by day4 #ff4 ,as proper regimen is the best medicine to secure the health of the body2 so is the habit of keeping the organs of sense under control1 the only means of edifying the understanding4 #fg4 ,he who is discoursive in his words1 and not discerning in his mind1 is like a blazing fire in a picture 7which lightens no body74 ,no one can be wise until he gets rid of his false wit4 #fh4 ,as the perception of air1 comes by the feeling and not by words of the mouth2 so wisdom proceeds from the curtailing of desires 7and not by lengthy or loud vociferation74 #fi4 ,as the ambrosia in the painting is no ambrosial food1 nor the fire in a picture is burning flame2 so a beauty in a drawing is no beauteous maid1 and wisdom in words is want of wisdom only4 #gj4 ,wisdom serves at first to weaken our passions and enmity1 and then uproot them at once1 and at last it lessens our desires and endeavours1 and gives an appearance of holiness to its possessor4 ,,chapter ,,xix4 ,,investigation ,,into ,,the ,,nature ,,of ,,the ,,living ,,soul4 ,argument4 ,the quadruple conditions of the soul in its waking1 dreaming1 sound sleep and its anaesthesia4 ,vasishtha continued3--,brahm is the seed of life1 and remains as empty air everywhere4 ,hence there are many kinds of living beings1 situated in the world within the womb of universal ,life4 7,god is the light and life of all we see74 #b4 ,all living beings composed of the dense intellect and soul1 contain other living animals under one another1 like the manifold crusts of the plantain tree1 and the insects contained in the womb of earth4 7,so also the parasite plants and worms growing upon the bodies of trees and animals74 #c4 ,the worms and insects1 that grow out of the dirt and scum of earth and water in the hot season1 and appear filthy to our sight2 are nevertheless full of the particles of intellect1 becoming to them as living beings4 7,even the dirty worms1 are full with the holy spirit of god74 #d4 ,according as living beings strive for their progress1 so they prosper in their lives1 agreeably to the various scope of their thoughts and actions4 #e4 ,the worshippers of gods1 get to the region of gods1 and those of ,yakshas meet at the place of ,yakshas1 and the adorers of ,brahm ascend to ,brahmaloka4 ,resort therefore to what is best and the greatest refuge4 #f4 ,so the son of ,bhrigu1 obtained his liberation at last by the purity of his conscience2 though he was enslaved of his own nature to the visibles1 at his first sight of them 7as of the ,apsara and others74 #g4 ,the child that is born on earth with the purity of its soul at first1 becomes afterwards of the same nature1 as the education he gets herein1 and not otherwise4 #h4 ,rma said3--,please sir1 tell me the difference of the states of waking and dreaming1 and what are the states of waking watchfulness1 waking dream and waking delusion4 #i4 ,vasishtha answered3--,the waking state is that wherein we have a sure reliance2 and that is called dreaming1 in which we place no certain reliance and are believed to be untrue4 #aj4 ,that which is seen for a moment 7as true71 and as it were in the waking state1 is called a dream2 but if the object is seen at a distance of time and place1 it is said to be waking dream or dreaming wakefulness4 #aa4 ,the state of waking dream is again of longer or shorter duration1 in both of which the visions appear the same at all places and times4 #ab4 ,dreaming also appears as waking1 as long as it lasts2 but waking seems as dreaming1 when the objects of its vision are not lasting4 #ac4 ,a dream which is understood as an occurrence of the waking state1 is believed as waking1 7as the prolonged dream of ,harish ,chandra72 but the inward consciousness of dreaming makes it a dream4 #ad4 ,as long as one knows anything to be lasting before him1 so long he believes himself to be waking1 but no sooner is it lost to him1 than he thinks himself to have been dreaming of it4 #ae4 ,hear now how it is4 ,there is the principle of life in the body1 which causes it to live2 this vital element is an electric force1 which is termed the life4 #af4 ,when the body has its activity with the powers of the mind1 speech and the other members of action1 it is to be understood1 that its vital element is put to motion by the vital breath which it breathes4 #ag4 ,this breath circulating through out the whole body1 gives it the powers of sensibility and consciousness1 which have their seats in the heart and mind1 wherein the erroneous conception of the world is hidden4 #ah4 ,the mind circulates about the outer world1 through the passages of sight and other organs2 and sees within itself the forms of many mutable shapes and figures4 #ai4 ,as long as these forms1 remain permanent in the mind1 it is called the waking state4 ,so far have ,i told you about the cause of waking2 now hear me expound to you the laws of sleep and dreaming4 #bj4 ,when the body is weary with action of its limbs1 mind or speech1 the living element then becomes still1 and remains in its composure1 with the calm and quiet soul residing within the body4 #ba4 ,the internal actions of the body and mind being quieted1 and the motion of the heart being at rest1 the living principle becomes as still1 as the flame of a lamp unshaken by the wind4 #bb4 ,the vital power ceases to exert itself in the members of the body1 and to keep the consciousness awake4 ,the senses of sight and others do not act upon their organs1 nor receive the sensations from without4 #bc4 ,life lies latent in the inner heart1 as the liquid oil resides in the sesamum seed2 it lies as dormant in the interior part1 as frigidity within the frost1 and fluidity in the clarified butter4 #bd4 ,the particle of intellect taking the form of life1 after being purified from its earthly impurity2 mixes with the internal soul1 and attains the state of sound sleep1 as if lulled to insensibility by the cooling breeze4 #be4 ,one feeling the impassibility of his mind1 and dealing unconcernedly with every one1 and reaching to the fourth stage of consciousness1 beyond the three states of waking1 dreaming and sleeping1 is said to be turya or deadened in life4 #bf4 ,when the vital principle comes again to action1 after the enjoyment of its sound sleep1 either in this or the other world 7i4e4 when it is restored to or reborn in life72 it takes the name of the living element or the mind or self-consciousness 7in the living body74 #bg4 ,this principle of life and thought1 sees the multitudinous worlds situated with all their vicissitudes within itself1 as the large tree and all its parts and productions1 are observed to be contained within the seed4 7,this is the picture of life in its dreaming state74 #bh4 ,when the element of life is put to slight motion1 by the breeze of the vital breath1 it becomes conscious of its self-existence as 8,i am02 but the motion being accelerated1 it finds itself to be flying in the air4 #bi4 ,when it is immerged in the water 7phlegm7 of the body3 it gets the feeling of humidity in itself1 as a flower perceives its own fragrance4 #cj4 ,when it is assailed by the internal bile1 it has then the feeling of its inward heat1 and sees all outward objects with its splenetic humour4 #ca4 ,when it is full of blood1 it perceives a fiery redness in itself1 like that of a rubicund rock1 or as the crimson red of the setting sun in the sky4 #cb4 ,whatever one desires to have1 he sees the same in himself in his sleep2 and this is by the force of his inward wind acting upon his mind1 as upon his outward organs4 #cc4 ,when the organs are not besieged by external objects1 which disturb the inward senses of the mind2 it indulges itself in the reflexion of many things1 which is called its dreaming state4 #cd4 ,but when the organs are besieged by outward objects1 and the mind is moved by flatulence 7 vyu71 to their sight and perception1 it is called the state of waking4 #ce4 ,now ,o great-minded ,rma6 you have learnt the inward process of your mind2 but there is no reality in them nor in this existent world1 which is subject to the evils of death1 desire and destruction4 ,,chapter ,,xx4 ,,description ,,of ,,the ,,mind4 ,argument4 ,the delusion of the world and reliance in the true ,spirit1 which is the same with the heart1 soul and mind4 ,vasishtha said3--,now ,rma6 ,i have told you all this1 in order to explain the nature of the mind to you1 and for no other reason4 #b4 ,whatever the mind often thinks upon with a strong conviction of its reality1 it immediately assumes that form1 as the iron-ball becomes ignited by its contact with fire4 #c4 ,therefore the convictions of being or not being1 and of receiving or rejecting of a thing1 depend upon the imagination of the mind2 they are neither true nor untrue1 but are mere fluctuations of the mind4 #d4 ,the mind is the cause of error1 and it is the mind which is the framer of the world4 ,the mind also stretches itself in the form of the universe 7,viswarpa7 in its gross state4 7,the first is the human mind1 second the mind of ,brahm1 and the third is the mind of ,virt74 #e4 ,the mind is styled the purusha or regent of the body1 which being brought under subjection1 and directed in the right course1 is productive of all prosperity 7or supernatural powers74 #f4 ,if the body were the purusha1 how could the highminded ,sukra1 pass into various forms in his very many transmigrations 7as mentioned before78 #g4 ,therefore the mind 7chitta7 is the purusha or regent of the body1 which is rendered sensible 7chetya7 by it3 ,whatever form the mind assumes to itself1 it undoubtedly becomes the same4 #h4 ,so inquire into what is great1 devoid of attributes and error1 and which is easily attainable by every body4 ,be diligent in your inquiry1 and you will surely succeed to obtain the same4 #i4 ,hence whatever is seated in the mind1 the same comes to pass on the body2 but what is done by the body never affects the mind4 ,therefore1 ,o fortunate ,rma6 apply your mind to truth1 and shun whatever is untrue4 ,,chapter ,,xxi4 ,,on ,,the ,,philosophy ,,of ,,the ,,mind4 ,argument4 ,inquiry into the cause of the fulness of the mind4 ,rma said3--,venerable sir6 that art acquainted with the mysteries of all things1 ,i have a great doubt swelling in my breast like a huge surge of the sea4 #b4 ,how is it sir1 that any foulness could attach to the mind1 when it is situated in the eternal purity of the infinite ,spirit1 which is unbounded by time and space4 #c4 ,again as there is nothing1 nor was there ever1 nor anything ever to be at any time1 or place1 beside the entity of the ,holy one1 how and whence could this foulness come in ,him8 #d4 ,vasishtha answered3 ,well said ,rma6 ,i see your understanding approaching to the way of your liberation1 and exhaling the sweetness of the blossoms of the garden of paradise 7,nandana74 #e4 ,i see your understanding is capable of judging both a priori and a posteriori1 and is likely to attain that acme which was gained by the gods1 ,sankara and others4 #f4 ,it is not now the proper time and place for you to propose this question1 it should be adduced when ,i would come to the conclusion of the subject4 #g4 ,this question should be asked by you when ,i come to the conclusion1 and it will be demonstrated to you as clearly as the situation of a place in a map or globe1 placed in the palm of your hand 7hastmalaka74 #h4 ,this question of yours will be most suitable at the end1 as the sounds of the peacock and swan1 are best suited to the rainy season and autumn4 #i4 ,the blueness of the sky1 is pleasant to look upon at the end of the rainy weather2 but it is odd to speak of it during the rains4 7,so the question must have its proper place and occasion74 #aj4 ,it is best to investigate into the mind by the nature of its acts and operations1 which tend to be the causes of the repeated births of mankind4 #aa4 ,it is by its nature1 that the mind has its power of thinking1 and leading all the organs and members to their several actions1 as it is ascertained by the seekers of salvation4 #ab4 ,men learned in the sstras and eloquent in speech1 have given various appellations to the mind1 in different systems of philosophy1 according to its various perceptive faculties and different functions and operations in the body4 7,gloss4 ,it is called the mind 7mana7 from its power of minding 7manana72 it is termed internal sight 7pasyanti7 from its seeing inwardly2 it is the ear 7srotra7 from its hearing--sravana from within1 and so on74 #ac4 ,whatever nature the mind assumes by the fickleness of its thoughts1 it receives the same name and nature for itself1 as the same fleeting air receives from its exhaling of different odours4 #ad4 ,so the mind delights itself with the thoughts of its desired objects1 and assimilating itself into their natures4 #ae4 ,it receives the same form in which it delights1 and which it assumes to itself in its imagination4 #af4 ,the body being subject to the mind1 is moulded in the same form of the mind2 just as the wind is perfumed by the odour of the flowerbed1 through which it passes 7and the fragrance it carries74 #ag4 ,the inward senses being excited1 actuate the outward organs of sense in their own ways1 as the exciting motion of the winds1 drives the dust of the earth before their course4 #ah4 ,the mind exerts its powers in the action of the external organs in the performance of their several functions2 just as the flying winds drive the dust in different directions4 #ai4 ,such are the acts of the mind which is said to be the root of action1 and these combine together as inseparably as the flower and its fragrance4 #bj4 ,whatever nature the mind adopts to itself by its wonted habit1 the same shoots forth in the form of its two kinds of motion 7the will and action74 #ba4 ,and according as the mind does its action1 and brings about the result by its assiduity1 in like manner does it enjoy the fruition thereof1 and enslaves itself to the enjoyment4 #bb4 ,it understands that as its right course1 which agrees well with its temperament2 and knows for certain that there is no other way to its real good 7beside its wonted course74 #bc4 ,minds of different casts follow different pursuits1 according to their particular proclivities2 and employ themselves in the acquisition of wealth and virtues1 desired objects and liberation according to their best choice4 #bd4 ,the mind is ascertained by the ,kpila 7,snkhya7 philosophers1 as a pure substance1 like the immaterial intellect 7under the title of pradhna72 and this view of it is adopted in their system or sstra 7in opposition to the doctrine of ,vednta74 #be4 ,these men relying on the error of their own hypothesis1 inculcate their supposed view of the mind to others1 as the only light to guide them in the way of their salvation4 #bf4 ,but the professors of ,vednta doctrines1 acknowledge the mind as ,brahm himself2 and preach peace and self-control1 as the only means of the attainment of liberation4 #bg4 ,but that there is no other way to the salvation of the supposed mind 7than by these means71 is an ipse dixit of the ,vednta1 and an assumed dogma 7kalpitniyama7 as those of other schools4 #bh4 ,the ,vijnnavdi philosophers also1 have ascertained and upheld peace and self-government as the leaders to liberation1 but this too is an effusion of their erroneous understandings4 #bi4 ,thus all sects give out their own views1 in the false rules they have adopted for the salvation of their supposed minds2 and assert that there is no other way to it1 beside what is laid down by them4 #cj4 ,so the ,arhatas 7,buddhists7 and the other sectarians1 have proposed a variety of fictitious methods for the liberation of the mind1 of their arbitrary will in their respective sstras4#c #ca4 ,the arbitrary rules of the learned1 and those unsupported by the srutis1 are as numerous and varying from one another1 as the bubbles of clear water 7but are never lasting like the dicta of the holy writ74 #cb4 ,know mighty ,rma1 the mind to be the source of all these rules and methods1 as the sea is the source of every kind of gem 7lying hid in its bosom74 #cc4 ,there is no innate sweetness in the sugarcane nor bitterness in the nimba1 both of which are sucked by insects2 nor is there any heat or cold inherent in the sun or moon 7as both of them are peopled by gods and spirits74 ,it is the intrinsic habit of the mind that makes the difference4 #cd4 ,those that want to enjoy the unadulterated happiness of their souls1 should habituate their minds to assimilate themselves to that happy state1 and they are sure to have the same4 #ce4 ,the mind having fled from the sphere of the phenomenal world1 becomes exempt from all its pleasure and pain1 like the fledged bird flying in the air by casting its shell and leaving its cage below4 #cf4 ,o sinless ,rma6 ,cherish no fondness for the phenomenal world1 which is an unreal illusion1 full of fear and unholiness1 and is stretched out to ensnare the mind4 #cg4 ,the wise have styled our consciousness of the world as a magic scene 7my71 an appearance of ignorance--avidy1 a mere thought 7bhvan71 and the cause and effect of our acts4 #ch4 ,know that it is the delusive mind1 which stretches the visible world before thee1 rub it off therefore as dirty mud from the mind4 #ci4 ,this visible appearance which naturally appears before thee in the form of the world1 is called the production of ignorance by the wise4 #dj4 ,men being deluded by it1 are at a loss to know their real good1 as the blinded eye is incapable to perceive the brightness of the day4 #da4 ,it is the contemplation of objects 7sankalpa71 that presents the phenomena to our view1 like arbors in the empty sky2 and it is their incogitancy 7asankalpana71 which effaces their images from the inward and outward sights4 #db4 ,it is the abstract meditation of the thoughtful yogi1 that weakens the outward impressions1 and by dissociating the soul from all external things1 keeps it steady and sedate in itself4 #dc4 ,the mind being inclined to the right view of things1 by its abstraction from the unreal sights1 produces the clearness of the understanding1 and an insouciant tranquility of the soul4 #dd4 ,the mind that is regardless of realities as well as of unrealities 7that is of its inward and outward reflections72 and is insensible of pleasure and plain1 feels in itself the delight of its singleness or unity4 #de4 ,application of the mind to unworthy thoughts1 and to the internal or external sights of things1 debars the soul from tasting the sweets of its solity 7apart from other considerations74 #df4 ,the mind that is subject to its endless desires1 is like the clear firmament obscured by the clouds2 and ranges in the maze of doubt between truth and untruth1 as of supposing the rope for the serpent4 #dg4 ,man obstructs to himself the sight of the clear firmament of his intellect1 by the mist of his doubts2 but he thinks it as unobstructed by his error1 and indulges the fancies of his imagination which tends the more to his error4 #dh4 ,he takes the true1 incorruptible and supreme ,brahm in a different light 7of base and corruptible things71 as one mistakes one thing for another in the dark or in his error4 #di4 ,having got rid of his false imagination1 man comes to the knowledge of true ,god and his happiness1 as one freed from his false apprehension of a tiger in a copse1 is set at rest with himself4 #ej4 ,the bugbear of one's 7soul's7 imprisonment in the vacuity 7cavity7 of the body1 is dispersed by his insight into it1 as the fear of a lion lurking in the jungle1 is removed upon finding no such thing therein4 #ea4 ,so on looking deeply1 you will find no bondage in the world2 the notions that this is the world and this is myself1 are only errors of the mind4 #eb4 ,it is flight of fancy1 that fills the mind with chimeras of good and evil2 just as the shade of evening1 presents spectres of vetla ghosts to little children4 #ec4 ,our fancies alight on us at one time1 and depart at another1 and assume different forms at will2 just as our consorts act the part of wives in our youth1 and of nurses in our old age4 #ed4 ,she acts the part of a house wife in her management of household affairs1 and taken as a mistress1 she embraces us in her bosom 7or ,she hangs on us by the neck74 #ee4 ,and like an actress1 the mind forgets to display its parts1 when it plays another1 so every body is betaken by the thoughts he has in his head1 in neglect of others which are absent4 #ef4 ,the ignorant do not perceive the selfsame unity1 in all things he beholds in the world2 but they view every thing in the light1 as they have its idea imprinted in their minds4 #eg4 ,they meet also with the results of the forms1 which they have in view for the time2 though they are not in reality what they seem to be1 nor are they entirely false 7being the idealities of their mind74 #eh4 ,man views every thing in the same manner as he thinks it in himself2 as his fancy of an elephant in the sky1 makes him view the elephants in clouds4 #ei4 ,he believes these elephants pursuing their mates1 in his thought2 so it is the thought1 that gives the outward forms of things4 #fj4 ,rma6 repel your drowsiness1 and behold the supreme soul in thy soul2 and be as a bright gem by repelling the shadows of all external things4 #fa4 ,it is impossible1 ,o ,rma1 that one so enlightened as thyself1 will receive the reflexion of the world1 as dull matter like others 7rather than a reflexion of the ,spirit74 #fb4 ,being certain of its immateriality1 never taint thy mind with its outward colouring1 or the knowledge of its reality2 but know it as no way distinct from the ,supreme ,spirit4 #fc4 ,mind in thyself the ,being that is without beginning or end1 and meditate on the ,spirit in ,spirit4 ,do not let the reflexions of thy mind1 imbue their tinge in the pure crystal of thy soul4 #fd4 ,be on thy guard1 as never to allow the reflexions of your mind1 to taint the clear crystal of thy soul2 but remain unmindful of the visibles1 and regardless of all worldly desires 7which are causes of misery and repeated births and deaths74 ,,chapter ,,xxii4 ,,resting ,,in ,,supreme ,,felicity4 ,argument4 ,remission of the sins of the enlightened1 and their sight of the pure ,spirit4 ,vasishtha continued3--,men of sound judgment1 are freed from mental perturbation1 and are perfected in their mastery over themselves1 by restraining the flight of the mind1 and fastening it to its inward cogitation4 7,gloss4 ,the ,yogi given to meditation is master of his soul and mind74 #b4 ,they swerve from the sight of the visibles as unworthy of their notice1 and seek after the knowledge of their chief good2 they behold the all-seeing ,god in their mental and external sights1 and have no perception of the unintelligent perceptibles4 7i4e4 ,they perceive the noumenon only in the phenomenon74 #c4 ,they are dormant amidst the thick gloom of error1 overspreading the mazy paths of life1 and are awake under the transcendent light 7of divine knowledge71 requiring the vigilance of the living4 #d4 ,they are utterly indifferent to the sweet pleasures of this life1 as also to the cheerless prospects of future enjoyments 7in the next world74 7,the ,yogi is equally averse to the present and prospective pleasures of both worlds74 #e4 ,they are mixed 7like salt7 with the water of spiritual 7divine7 unity1 and in the boundless ocean of omnipresence2 and they melt away as the ice in a river1 by their rigorous austerities1 resembling the vigorous heat of the sun4 #f4 ,all their restless desires and passions are set to rest1 at the disappearance of their ignorance2 as the turbulent waves of rivers subside of themselves1 in the absence of stormy clouds4 #g4 ,the net of desires1 which ensnares men as birds in their traps1 is cut asunder by a spirit of dispassionateness2 as the meshes of a net1 are torn into twain1 by the teeth of a mouse4 #h4 ,as the seeds of kata fruits1 serve to purify the foul water2 so doth philosophy tend to expurgate human nature1 from all its errors4 #i4 ,the mind that is freed from passions1 from worldly connections and contentions1 and from dependance on any one 7person or thing72 is liberated also from the bonds of ignorance and error1 as a bird is set free from its imprisoning cage4 7,true freedom is the freedom from all cares1 concerns and connections1 which are but bondages of the soul74 #aj4 ,when the disturbances of doubts are settled1 and the wandering of curiosity is over1 it is then that the fullmoon of internal fulness1 sheds its lustre over the mind4 #aa4 ,as the mind has its true magnanimity1 after its setting from the height of its dignity and highmindedness1 so it begins to have its equanimity in a state1 resembling the calmness of the sea after the storm4 #ab4 ,as long as the shadow of solicitude1 hangs over the mind1 it is darkened and stupified and broken in the heart1 until the sun of inappetency rises to dispel its gloom4 #ac4 ,it is by the sunshine of the intellect1 that the lotus-bed of intelligence1 shines in its pure lustre2 and unfolds the foliage of its virtues before the dawning light above it4 #ad4 ,intelligence is charmer of hearts and delighter of all in the world2 it is fostered by the quality of goodness 7sattwaguna71 as the moon becomes full by her increasing digits4 #ae4 ,what more shall ,i say on this subject1 than that he who knows the knowable 7,god71 has his mind expanded as the sphere of heaven1 which has no beginning nor end4 #af4 ,the mind which is enlightened by reasoning1 is as exalted in its nature1 as to take pity even on the great gods ,hari1 ,hara1 ,brahm1 and ,indra 7on account of their incessant avocations in the management of the world74 #ag4 ,they are far from tasting the happiness of the egoistic yogis1 who are continually seeking to quench their thirst 7after pleasure71 from the waters appearing in the mirage1 as the parching deer 7running to them by mistake74 #ah4 ,it is the heart's desire of all beings1 that subjects them to repeated births and deaths1 which cause the ignorant only and not the wise1 to appear and disappear like waves of the sea4 #ai4 ,the world presents no other show in its course1 except that of the appearance and disappearance of bodies1 which are now seen to move about at the sport of time1 and now fall as a prey to it for ever4 #bj4 ,but the spiritual body 7the spirit or one knowing the spirit71 is neither born nor dies in this world2 nor is it affected by the decoration or perdition of the material body2 but remains unchanged as the vacuity of a pot1 both when it is in existence or broken to pieces4 7,the vacuous soul is aloof from the body74 #ba4 ,as the understanding rises with its cooling moon-beams within us1 it dispels the mist of erroneous desires rising before us like the mirage of the dreary desert4 #bb4 ,so long does the pageant of the world1 present its dusky appearance to our view1 as we do not deign to consider the questions 8what am ,i1 and what are all these about me04 7,that is2 8whether ,i or these or all other things are true or false807 #bc4 ,he sees rightly1 who sees his body as an apparition of his error1 and the abode of all evils2 and that it does not serve for the spiritual meditation of his soul and his maker4 #bd4 ,he sees rightly1 who sees that his body is the source of all the pain and pleasure1 which betides one at different times and places1 and that it does not answer his purpose of spiritual edification4 #be4 ,he sees rightly1 who sees the ,ego to pervade the infinite space and time1 and as the source of all accidents and events1 which incessantly take place in them4 7,the ,ego is ubiquitous74 #bf4 ,he knows rightly1 who knows the ,ego to be as minute as a millionth or billionth part of the point of a hair1 and pervading all over the infinity of space and eternity of time4 #bg4 ,he perceives rightly1 who perceives the universal soul to be permeated in all the various objects of his sight2 and knows them as sparks of the ,intellectual ,light4 #bh4 ,he perceives rightly1 who perceives within himself the omnipotence of the infinite ,spirit1 to be present in all the states and conditions of beings1 and the self-same ,intellect to abide in and preside over all4 #bi4 ,he understands rightly1 who understands by his wisdom1 that he is not his body1 which is subject to diseases and dangers1 to fears and anxieties1 and to the pain and pangs of old age and death4 #cj4 ,he understands rightly1 who understands his soul to stretch above and below and all about him2 whose magnitude has no bounds nor an equal to it4 #ca4 ,he knows1 full well who kens his soul as a string 7,strtm71 to which all things are strung as gems in a jewel2 and that it is not the mind or heart1 which is seated in the brain or bosom4 #cb4 ,he kens rightly1 who weens neither himself nor any thing else as existent1 except the imperishable-,brahma2 and who knows himself as living between the reality and unreality1 7i4e4 betwixt the present and absent1 and between the visible and invisible4 ,gloss74 #cc4 ,he is right1 who beholds what they call the three worlds1 to be but parts of his self1 and have been rolling about him as the waves of the sea4 #cd4 ,he is wise1 who looks with pity upon the frail world1 and compassionates the earth as his younger sister4 #ce4 ,that great soul looks brightly upon the earth1 who has withdrawn his mind from it1 by retrenching his reliance on his egoism or tuism1 7i4e4 both on his subjectivity and objectivity74 #cf4 ,he sees the truth1 who finds his body and the whole world1 filled by the colossus figure of the ,intellect1 without the opposition of any sensible object4 #cg4 ,he that looks on the states of misery and happiness1 which attend on worldly life1 to be but the fluctuating conditions of the ego1 has no cause to repine or rejoice at them4 #ch4 ,he is the right-sighted man1 who sees himself situated amidst the world1 which is filled with the divine spirit1 7and the endless joy emanating from it72 he has nothing to desire or dislike in this 7or in his future7 state of existence4 #ci4 ,he is the right 7discerning7 man1 who has weakened his estimation and dislike of what is desirable and disgusting to him in the world1 which is full of the essence of that being1 whose nature is beyond comprehension and conception4 7,the world being full with the presence of ,god1 we have nothing to like or dislike1 or to take or shun in it74 #dj4 ,that great-souled man is a great god1 whose soul like the all-pervading sky extends over all1 and penetrates through every state of existence1 without receiving the tincture of any4 7,who is informed with all and untinged by any74 #da4 ,i bow down to that great soul1 which has passed beyond the states of light1 darkness and fancy1 7i4e4 the state of waking or life1 sleep or death1 and dreaming or transmigration1 and which is situated in a state of brightness and tranquility in supreme felicity or heavenly bliss74 #db4 ,i bow down to that ,siva1 of transcendental understanding2 whose faculties are wholly engrossed in the meditation of that eternal ,being1 who presides over the creation1 destruction and preservation of the universe1 and who is manifest in all the various wondrous and beauteous grandeurs of nature4 ,,chapter ,,xxiii4 ,,meditation ,,of ,,the ,,wonders ,,in ,,the ,,realm ,,of ,,the ,,body4 ,argument4 ,the dominion of the enlightened man over the realm of his ,body1 and the pleasure of the government of the mind4 ,vasishtha continued3--,the man that is liberated in this life1 and is settled in the ,supreme state of felicity1 is not tarnished by his reigning over the realm of his body1 and turning about like a wheel4 #b4 ,the body of the wise man is as a princedom to him1 and calculated for his benefit and no disadvantage4 ,it is comparable with the bower of a holy hermit1 for the consummation of his fruition and liberation4 #c4 ,rma said3--,how do you call1 ,o great sage6 the body to be the dominion of a man1 and how the ,yogi can enjoy his princely felicity in it8 #d4 ,vasishtha replied3--,beautiful is this city of the body1 and fraught with every good to mankind1 and being enlightened by the light of the mind1 it is productive of endless blessings in both worlds4 #e4 ,the eyes are the windows of this city1 letting out the light for the sight of distant worlds1 the two arms are as the two valves of this city-gate1 with the hands like latches reaching to the knees4 #f4 ,the hairs on the body are as the moss and grass on the walls1 and the porous skin resembles the netted covering of the palace2 the thighs and legs are as the columns of the edifice1 and the feet with the ancles and toes1 are as pedestals of the pillars4 #g4 ,the lines marked under the soles of the feet1 are as inscriptions marked on the foundation stone1 and upon those at the base of the pedestals of the pillars2 and the outer skin which covers the flesh1 marrow1 veins and arteries1 and the joints of the body1 is as the beautiful plaster of the building1 hiding the mortar and bricks inside4 #h4 ,the middle part of the body above the two thick thighs1 contains the aqueducts1 beset by the hairy bushes about them1 and likening to rivers running amidst a city1 between rows of trees on both sides of the banks4 #i4 ,the face is as the royal garden beautified by the eye-brows1 forehead and the lips2 the glancing of the eyes1 are as the blooming lotuses2 and the cheeks are as flat planes in it4 #aj4 ,the broad bosom is as a lake with the nipples like buds of lotuses2 the streaks of hairs on the breast1 are as its herbage1 and the shoulders are as the projecting rocks 7ghats7 upon it4 #aa4 ,the belly is the store-house1 which is eager to receive the delicious articles of food2 and the long lungs of the throat1 are blown loudly by the internal winds4 #ab4 ,the bosom is considered as the depository of jewels 7from their being worn upon it72 and the nine orifices of the body1 serve as so many windows for the breathing of the citizens4 #ac4 ,there is the open mouth like the open door-way1 with its tooth-bones slightly seen as its gratings2 and the tongue moving in the door way like a naked sword1 is as the projecting tongue of the goddess ,kl1 when she devours her food4 7,the voracity of the goddess is well known whence she is called ,kl1 the consort of the all devouring ,kla--death74 #ad4 ,the ear-holes are covered by hairs like long grass1 and the broad back resembles a large plain1 beset by rows of trees on its borders4 #ae4 ,the two private passages serve as sewers and drains of the city1 to let out its dirt1 and the heart is the garden-ground1 where the passions parade about as ladies4 7,or1 the region of the mind is the garden-ground for the rambling thoughts as ladies74 #af4 ,here the understanding is fast bound in chains as a prisoner1 and the organs of sense are let loose as monkies to play about4 ,the face is as a flower garden1 the smiles whereof are its blooming blossoms4 #ag4 ,the life of the man1 knowing the proper use of his body and mind1 is prosperous in everything2 it is attended by happiness and advantages1 and no disadvantage whatever4 #ah4 ,this body is also the source of infinite troubles to the ignorant2 but it is the fountain of infinite happiness to the wise man4 #ai4 ,its loss is no loss to the wise2 but its continuance is the cause of continued happiness to the wise man4 #bj4 ,the body serves as a chariot to the wise1 who can traverse everywhere by riding in it2 and can produce and procure everything conducive to his welfare and liberation4 #ba4 ,the possession of the body1 is of no disadvantage to the wise man2 who can obtain by it1 all the objects of his hearing and seeing1 of his touch and smelling1 and his friends and prosperity4 #bb4 ,it is true that the body is subject to a great amount of pain and pleasure2 but the wise man can well bear with them1 7knowing them to be concomitant to human life74 #bc4 ,hence the wise man reigns over the dominion of his body1 without any pain or trouble1 in the same manner as one remains the lord of his house1 without any anxiety or disturbance4 #bd4 ,he is not addicted to licentiousness like a high mettled steed2 nor parts with the auspicious daughter of his prudence1 from his avarice after some poisonous plant4 #be4 ,the ignorant can see the cities of others1 but not observe the gaps and breaks of their own4 ,it is better to root out the fears of our worldly enemies 7passions7 from the heart1 than live under their subjection4 #bf4 ,beware of diving in the perilous river1 which flows fast by the dreary forest of this world1 with the current of desire1 whirl-pools of avarice1 and the sharks of temporal enjoyment4 #bg4 ,men often bathe their outer bodies in holy streams1 without looking to the purification of their inward souls2 and they shave their persons at the confluence of rivers with the sea1 in hopes of obtaining their object4 77,bathing in the sauger7 7,sagora sangama stna71 is said to confer every object of desire74 #bh4 ,all sensual people are averse to the unseen happiness of the next world2 and dwell on the pleasure of their own imagination in the inward recesses of their minds4 #bi4 ,this city of the body is pleasant to one1 acquainted with his spiritual nature2 because he deems it as the paradise of ,indra1 which is filled with pleasurable fruits1 as well as of those of immortality 7or future life and bliss74 #cj4 ,all things depend on the existence of the city of the body1 yet nothing is lost by its loss since the mind is the seat of everything4 ,these bodily cities which fill the earth1 cannot be unpleasant to any body4 #ca4 ,the wise man loses nothing by loss of the citadel of his body2 as the vacuity in a vessel is never lost1 by the breaking of the vessel4 7,so the death of the body1 does not destroy the vacuous soul74 #cb4 ,as the air contained in a pot1 is not felt by the touch like the pot itself1 so is the living soul1 which resides in the city of the body4 #cc4 ,the ubiquitous soul being situated in this body1 enjoys all worldly enjoyments1 until at last it comes to partake of the felicity of liberation1 which is the main object it has in view4 #cd4 ,the soul doing all actions1 is yet no doer of them2 but remains as witness of whatever is done by the body2 and sometimes presides over the actions actually done by it4 #ce4 ,the sportive mind rides on the swifting car of the body1 as one mounts on a locomotive carriage for the place of its destination1 and passes in its unimpeded course to distant journeys4 7,so the body leads one to his journey from this world to the next74 #cf4 ,seated there1 it sports with its favourite and lovely objects of desire1 which are seated in the heart as its mistresses4 7,the embodied mind enjoys the pleasurable desires1 rising before it from the recess of the heart74 #cg4 ,these two lovers reside side by side in the same body1 as the moon and the star viskh1 remain gladly in the same lunar mansion4 #ch4 ,the sage1 like the sun1 looks down from above the atmosphere of the earth1 on the hosts of mortals that have been hewn down by misery1 like heaps of brambles and branches scattered in the woods4 #ci4 ,the sage has the full satisfaction of his desires1 and full possession of his best riches1 and shines as the full-moon without the fear of waning4 #dj4 ,the worldly enjoyments of the wise1 do not tend to vitiate their nature2 as the poisonous draught of ,siva1 was not capable of doing him any injury4 7,the baneful effects of worldliness1 do not affect the wise74 #da4 ,the food which is habitual to one 7as the poison of ,siva7 is as gratifying to him2 as a thief by long acquaintance forgets his thievishness1 and becomes friendly to his neighbours4 #db4 ,the wise man looks upon the separation of his friends and possessions1 in the light of the departures 7exits71 of the visitant men and women and actors and actresses1 at the end of a play from the theatre4 #dc4 ,as passengers chance to meet unexpectedly1 at the exhibition of a play on their way2 so the wise people look unconcernedly1 at their meeting with and separation from the occurrences of life4 #dd4 ,as our eye-sight falls indifferently on all objects about us1 so doth the wise man look unconcernedly upon all things and transactions of life4 #de4 ,the wise man is selfsufficient in all conditions of life2 he neither rejects the earthly blessings that are presented to him2 nor longs or strives hard for what is denied to him4 #df4 ,the regret of longing after what one does not possess1 as also the fear of losing what he is in possession of1 does not vacillate the mind of the wise2 as the plumes of the dancing peacock do not oscillate the unshaking mountain4 #dg4 ,the wise man reigns as a monarch1 free from all fears and doubts1 and devoid of all cares and curiosity2 and with a mind freed from false fancies 7of subtile and gross bodies74 #dh4 ,the soul which is immeasurable in itself1 is situated in the ,supreme ,soul2 as the boundless ,milky ocean1 is contained in the body of the one universal ocean4 #di4 ,those that are sober in their minds1 and tranquil in their spirits1 laugh to scorn the vile beasts of sensuality as madmen2 as also those that have been bemeaned by the meanness of their sensual appetites to the state of mean reptiles4 #ej4 ,the sensualist eager for the gratification of his senses1 are as much ridiculed by the wise2 as a man who takes to him a woman deserted by another1 is derided by his tribe4 #ea4 ,the unwiseman becomes wise by relinquishing all the pleasures of his body1 and subduing the emotions of his mind by his reason2 as the rider subdues the ungovernable elephant by the goad 7ankusa7 in his hand4 #eb4 ,he whose mind is bent to the enjoyment of carnal pleasures1 should first of all check the inclination1 as they draw out the poisonous plants from the ground4 #ec4 ,the well governed mind1 being once let loose1 recurs like a spoiled boy to its former habits2 as the tree withered in summer heat1 grows luxuriant at a slight rain-fall4 #ed4 ,that which is full out of its time1 does not become fuller in its season2 as the river which is everfull1 receives no addition in the rains over its fulness4 7,the full never becomes fuller74 #ee4 ,the mind that is naturally greedy1 wishes for more with all its fulness2 as the sea with the sufficiency of its water to overflood the earth1 receives the rain waters and the outpourings of innumerable rivers in its insatiate womb4 7,the greedy mind like the insatiate sea1 is neverfull74 #ef4 ,the mind that is restrained in its desires1 is gladdened at its little gains2 and these being increased are reckoned as blessings by the stinted mind4 #eg4 ,a captive prince when enfranchised1 is content with his morsel of bread1 who ere before had been discontented with a realm in his free and uncaptured state4 #eh4 ,with the writhing of your hands and gnashing of your teeth1 and twisting of your limbs and body1 you must chastise your reprobate members and mind4 7,so is ,plato said to have chastised his angry self74 #ei4 ,the brave and wise man1 who intends to overcome his enemies2 must first of all strive to subdue the internal enemies of his own heart and mind1 and the members of his body4 7,subdue yourself1 ere you subdue others74 #fj4 ,those men are reckoned the most prosperous1 and best disposed in their minds in this earth2 who have the manliness to govern their minds1 instead of being governed by them4 #fa4 ,i revere those pure and holy men1 who have quelled the huge and crooked serpent of their minds1 lying coiling in the cave of their hearts2 and who rest in the inward tranquility and serenity of their souls4 ,,chapter ,,xxiv4 ,,the ,,non-,,entity ,,of ,,the ,,mind4 ,argument4 ,the means of repressing the force of the senses1 and of curbing the sensual desires of men4 ,vasishtha continued3--,the vast domain of death1 in region of hell1 is full of the furious elephants of our sins2 and the ungovernable enemies of the senses with the arrows of desires4 7i4e4 ,hell is the abode of sinners1 sensualists and the greedy74 #b4 ,our senses are our invincible enemies1 being the sources of all misdeeds and wicked actions4 ,they are the ungrateful miscreants against the body1 in which they have found their refuge4 #c4 ,the roving senses like flying birds1 have found their nest in the body2 whence with their outstretched wings of right and wrong1 they pounce on their prey like vultures4 #d4 ,he who can entrap these greedy birds of the senses1 under the snare of his right reason1 is never ensnared in his person in the trap of sin1 but breaks its bonds as the elephant does his fetters4 #e4 ,he who indulges himself in sensual pleasures which are pleasant at first1 will have to be cloyed in them in process of time4 7,pleasure is followed by pain4 ,or3 ,rills of pleasure not sincere47 #f4 ,he who is fraught with the treasure of knowledge in his frail body1 is not to be overcome by his inward enemies of sensual appetites4 #g4 ,the kings of earth are not so happy in their earthly citadels1 as the lords of the cities of the own bodies1 and the masters of their own minds4 7,mastery over one's self1 is better than over a realm74 #h4 ,he who has brought the senses under his slavery1 and reduced the enemy of his mind to subjection2 has the blossoms of his understanding ever blooming within him as in the vernal meadow4 #i4 ,he who has weakened the pride of his mind1 and subdued the enemies of his senses2 has his desires all shrunken as the lotuses in the cold weather4 #aj4 ,so long do the demons of our desires1 infest the region of our hearts1 as we are unable to bring the mind under the subjection of our knowledge of the ,true one4 #aa4 ,he is the faithful servant1 who acts according to the will of his master1 and he is the true minister who does good services to his prince4 ,he is the best general who has command over the force of his own body1 and that is the best understanding which is guided by reason4 #ab4 ,the wife is loved for her endearments1 and the father is revered for his protection of the child4 ,a friend is valued by his confidence1 and the mind for its wisdom4 #ac4 ,the mind is called our father1 for its enlightening our understanding with the light of the sstras derived by itself1 and for its leading us to perfection by losing itself in the ,supreme spirit4 7,the mind like the father1 is the instructor and bequeather of its all to man1 ere it is extinct in the universal soul74 #ad4 ,the mind that has well observed and considered all things1 that is enlightened and firm in its belief1 and is employed in laudable pursuits1 is verily a valuable gem within the body4 #ae4 ,the mind as a counsellor of our good1 teaches us how to fell down the tree of our transmigration1 and produce the arbour of our future bliss4 #af4 ,such is the gem of the mind1 ,o ,rma6 unless it is soiled by the dirt and filth of sin and vice2 when it requires to be washed and cleansed with the water of reason1 in order to throw its light on thee4 #ag4 ,be not dormant to cultivate reason as long as you abide in the darksome abode of this world2 nor thrust yourself to every accident1 which awaits upon the ignorant and unreasonable men4 #ah4 ,do not overlook the mist of error which overspreads this world of illusion1 abounding with multitudes of mishaps and mischiefs4 7,harm watch1 harm catch4 ,hold arms1 against harms74 #ai4 ,try to cross over the wide ocean of the world1 by riding on the strong barque of your reason1 espying the right course by your discretion1 against the currents of your sensual desires4 #bj4 ,know your body to be a frail flower1 and all its pleasure and pain to be unreal2 so never take them for realities1 as in the instance of the snare1 snake and the matting2 but remain above sorrowing for any thing as in the instance of ,bhma and ,bhsa 7which will be shortly related to you74 #ba4 ,give up1 ,o high minded ,rma6 your misjudgments of the reality of yourself1 and of this and that thing2 but direct your understanding to the knowledge of the ,reality which is beyond all these2 and by forsaking your belief and reliance in the mind1 continue in your course of eating and drinking as before4 ,,chapter ,,xxv4 ,,narrative ,,of ,d,,ma1 ,,vy,,la ,,and ,,kata4 ,argument4 ,the demon ,sambara defeated by the deities1 and his production of other demons by magic and sorcery4 ,vasishtha said3--,o intelligent ,rma6 that dost shine as the delight of mankind in this world1 and endeavourest after the attainment of thy chief good1 by the accomplishment of thy best objects4 #b4 ,do not let the instance of the demons ,dma and ,vyla or the snare and snake1 apply to thy case2 but try to extricate thyself from vain sorrowing 7at the miseries of the world71 by the lesson of fortitude as given in the story of ,bhma and ,bhsa4 #c4 ,rma asked3--,what is that parable of the snare and snake1 which thou sayest must not apply to my case8 ,please relate it in full1 to remove the sorrows of my mind and of all mankind4 #d4 ,and how is that fortitude which thou pointest out for my imitation1 from the instance of ,bhma and ,bhsa1 in order to get rid from all earthly sorrow8 #e4 ,kindly relate the whole1 and enlighten me with thy purifying words1 as the roaring of the rainy clouds1 serves to alleviate the summer heat of peacocks4 #f4 ,vasishtha replied3--,hear me ,rma6 relate to you both these anecdotes1 that you may derive the benefit of aping according the same4 #g4 ,there lived one ,sambara--the chief of demons1 and a profound sorcerer in a subterraneous cell1 filled with enchanting wonders like a sea of gems4 #h4 ,he constructed a magic city in the sky1 with gardens and temples of gods in it2 and artificial suns and moons emblazoning its vault4 #i4 ,it was beset with rich stones1 resembling the gems of the ,sumeru mountain2 and the palace of the demon was full with opulence and treasures of every kind4 #aj4 ,the beauties in his seraglio1 vied with the celestial dames in their charming strains2 and the arbors of his pleasure garden1 were shaded by an awning of bright moon-beams on high4 #aa4 ,the blue lotuses blooming in his bed room1 put to blush the blue eyed maids of his court2 and the gemming swans in the lakes1 cackled about the beds of golden lotuses in them4 #ab4 ,the high branches of aureate plants1 bore the blossoms of artificial lotuses on them2 and the rows of ,karanga arbours dropped down showers of mandra flowers on the ground4 #ac4 ,his garden-house consisted both of cold and hot baths1 and refrigeratories and fire-places for the hot and cold seasons2 and the tarku 787 weapons of the demons1 had baffled the arms of ,indra himself4 #ad4 ,the flower-gardens on all sides1 had surpassed the mandara groves of paradise2 and the magical skill of the demon1 had set rows of sandal trees1 with their encircling snakes all around4 #ae4 ,the inner compound which was strewn over with gold dust1 vanquished the glory of heaven2 and the court-yard of the palace1 was filled with heaps of flowers upto the knee4 #af4 ,the earthen figure of ,siva which was exposed for show1 had surpassed the image of ,hari holding his discus and the mace2 and the gems sparkling as fire-flies in the inside apartment1 resembled the twinkling stars in the arena of heaven4 #ag4 ,the dark night of the subterrene dwelling1 was lightened by a hundred moon-lights like the starry heaven1 and he chaunted his martial songs before his idol deity4 #ah4 ,his magical elephant1 drove away the ,airvata of ,indra2 and his inward apartment was hoarded with the precious treasures of the three worlds4 #ai4 ,all wealth and prosperity and grandeur and dignity1 paid their homage to him2 and the whole host of demons1 honoured him as their commander4 #bj4 ,the umbrage of his arms1 gave shelter to the whole body of demons2 and he was the receptacle of all sagacity1 and reservoir of every kind of treasure4 #ba4 ,this destroyer of the devas 7gods71 had a gigantic and terrific appearance2 and commanded a large army of ,asura--demons to defeat the ,sura--deities4 #bb4 ,the gods also sought every opportunity of harassing the demoniac force1 whenever this exorcist demigod1 went to sleep or somewhere out of his city4 #bc4 ,this enraged ,sambara to a degree1 that he broke the trees in his rage1 and employed his generals for protection of his legions4 #bd4 ,the devas finding their fit opportunities1 killed the demons one by one2 as the aerial hawks pounce upon and kill the feeble and timid sparrows4 #be4 ,the king of the demons then appointed other generals over his army1 and they were as swift-footed and hoarse sounding as the waves of the sea4 #bf4 ,the ,devas destroyed these also in a short time2 when the leader of the demon band pursued his enemies to their station above the heavens4 #bg4 ,the gods fled from their heavenly abode for fear of them1 as the timorous deer fly from before the sight of ,siva's and ,gaur's bull into the thick thickets4 #bh4 ,the gods were weakened with weeping1 and the faces of ,apsaras were suffused in tears4 ,the demon saw the heavenly abode abandoned by the celestials1 as it was the desolation of the world4 #bi4 ,he wandered about in his rage1 and plundered and took away all the valuables of the place4 ,he burnt down the cities of the regents of heaven1 and then returned to his own abode4 #cj4 ,the enmity between the deities and demons1 was so inveterate on both sides1 that it forced the ,devas to quit their heavenly abodes1 and hide themselves in distant parts of the world4 #ca4 ,but the enraged gods1 succeeded at last by their perseverance1 to defeat and slay all the generals and combatants1 that were set against them by ,sambara4 #cb4 ,the discomfited demon1 then gave vent to his fury1 and began to breathe out living fire from his nostrils like a burning mountain4 #cc4 ,he after much search in the three worlds1 found out the hiding place of the gods1 as a wicked man succeeds in his purpose by his best endeavours4 #cd4 ,then he produced by his sorcery three very strong and fearful ,asuras for the protection of his army1 with their hideous appearances as that of death4 #ce4 ,these horrible leaders of his army1 being produced in his magic1 flew upward with their enormous bodies1 resembling the flying mountains of old4 #cf4 ,they had the names of ,dma--the snare1 ,vyla--the snake1 and ,kata--the mat given them for their entrapping1 enfolding and enwrapping the enemy1 according to the demon's wish4 #cg4 ,they were preadamite beings and devoid of changing desires2 and the want of their prior acts 7like those of the human kind71 made them move about as free as spiritual beings in one uniform tenor of their course4 #ch4 ,these were not born as men from the seeds of their previous acts1 with solid and substantial bodies2 but mere artificial forces and airy forms1 as facsimiles of the images in the demon's mind4 ,,chapter ,,xxvi4 ,,battle ,,of ,,the ,,deities ,,and ,,demons4 ,argument4 ,the war of the gods with the ,demons1 rising from the ,rastala or ,infernal regions4 ,vasishtha continued3--,so saying1 the chief of the demons despatched his generals ,dma1 ,vyla and ,kata1 to lead his armies for the destruction of the ,deities upon earth4 #b4 ,the demoniac army rose out of the foaming sea and infernal caverns1 in full armour and begirt with fiendish arms2 and then bursting forth with hideous noise1 soared aloft with their huge bodies1 like mountains flying on high4 #c4 ,their monstrous and mountainous bodies1 hid the disk of the sun in the sky2 and their stretching arms smote him of his rays4 ,they increased also in their number and size under the leadership of ,dma1 ,vyla and ,kata4 7,this is the war of the ,gods and ,titans1 wherein ,sambara is the ,satan1 and his generals are the devils1 ,damon1 ,baal or ,bel and etc478 #d4 ,then the dreadful hosts of the celestials also1 issued out from the forests and caverns of the heavenly mountain--,meru1 like torrents of the great deluge4 #e4 ,the forces under the flags of the deities and demons1 fought together with such obstinacy1 that it seemed to be an untimely and deadly struggle between the gods and ,titans as of the prior world4 #f4 ,the heads of the decapitated warriors1 decorated with shining earrings1 fell down on the ground like the orbs of the sun and moon2 which being shorn of their beams as at the end of the world1 were rolling in the great abyss of chaos4 #g4 ,huge hills were hurled by the heroes1 with the hoarse noise of roaring lions2 and were blown up and down1 by the blast of an all destroying tornado4 #h4 ,the broken weapons of the warriors1 fell on mountain tops1 and ground them to granules2 that fell down as hailstones upon the lions1 that had been resting by their sides below4 #i4 ,the sparks of fire that flew about by the commingled clashing of the weapons1 were as the scattered stars of the sky1 flying at random on the last day of dissolution4 #aj4 ,the ghosts of ,vetlas as big as the tlas or palmtrees1 were beating the tla or time of their giddy dance1 with the tli or clapping of their palms1 over the heaps of carnage1 floating on floods of blood flowing as a sanguinary sea1 on the surface of earth4 #aa4 ,showers of shedding blood1 had put down the flying dust of the battlefield2 and numbers of the crowned heads separated from their bodies1 glistened amidst the clouds1 like so many stars sparkling in the sky4 #ab4 ,all sides were filled by the demons1 who blazed like burning suns with their luminous bodies1 and held the tall kalpa branches in their hands for striking the enemy therewith1 and with which they broke down the tops and peaks of mountains4 #ac4 ,they ran about with their brandished swords in hand1 and broke down the buildings by the rapidity of their motion1 like the blast of a gale2 and the rocks which they hurled at the foe1 were reduced to dust1 like the ashes of a burning mountain4 #ad4 ,the gods also pursued them as sacrificial horses1 and drove the weaponless ,asuras1 like clouds before the storm4 #ae4 ,they fell upon and laid hold of them like cats pouncing upon rats1 and seizing them for their prey2 while the ,asuras also were seizing the devas as bears lay hold on men1 mounting on high trees for fear of them4 #af4 ,thus the gods and demigods dashed over one another1 as the forest trees in a storm1 striking each other with their branching arms1 and strewing the flowers of mutual bloodshed4 #ag4 ,their broken weapons lay scattered on all sides1 like heaps of flowers lying on the sides of a hill after a strong gale is over4 #ah4 ,there was a close fight of both armies1 with a confused noise filling the vault of the sky2 which like the hollow of the ,udumbara tree1 resounded to the commingled hum of the gnats rumbling within it4 #ai4 ,the elephants that were the regents of the different quarters of the skies1 sent their loud roars1 answering the tremendous peal of the world-destroying cloud4 #bj4 ,the thickened air grew as hard as the solid earth with the gathering clouds1 and the thickened clouds that became as dense as to be grasped in the fist1 were heavy and slow in their motion4 #ba4 ,the broken weapons which were repelled by the war-chariots and hit against the hills1 emitted a rattling noise from their inward hollowness1 like the cacophony of a chorus4 #bb4 ,the mountain forests were set on fire by the fiery weapons1 and the burning rocks melted down their lava with as dreadful a noise1 as that of the volcanic mount of ,meru with its melting gold1 and blazing with the effulgence of the twelve suns of the zodiac4 #bc4 ,the clamour of the battle1 was as that of the beating waves of the boisterous ocean1 filling the vast deep of the earth1 and resounding hoarsely by their concussion4 #bd4 ,the huge rocks which were hurled by the demons1 flew as birds in the air with their flapping wings sounding as thunder claps2 while the hoarse noise of the rocky caverns1 sounded as the deep sounding main4 #be4 ,the clamour of the warfare resembled the rumbling of the ocean1 at its churning by the ,mandara mountain1 and the clashing arms sounded as the clappings of the hands of the gods1 in their revelry for the ambrosial draughts4 #bf4 ,in this warfare of the two armies1 the haughty demons gained the day2 and laid waste the cities and villages of the gods1 together with whole tracts of their hills and forests4 #bg4 ,the mountainous bodies of the demons also1 were pierced by the great weapons of the gods2 and the vault of heaven was filled with the flying weapons1 flung by the hands of both parties4 #bh4 ,the bursting rockets broke the peaks and pinnacles of the rocks by hundreds2 and the flying arrows pierced the faces of both parties of the gods and demigods4 #bi4 ,the whirling disks lopped off the heads of the warriors like blades of grass1 and the clamour of the armies rolled with an uproar in the midway sky4 #cj4 ,struck by the flying weapons1 the heavenly charioteers fell upon the ground2 and their celestial cities were deluged by the hydraulic engines of the demons4 #ca4 ,flights of swords1 spears and lances were flying in the air1 like rivers running down the sides of mountains2 and the vault of heaven was filled by war-whoops and shouts of the combatants4 #cb4 ,the habitation of the regnant divinities1 were falling under the blows of demons from behind2 and their female apartments reechoed to the lamentations and jingling trinkets of the goddesses4 #cc4 ,the stream of the flying weapons of the demons1 washed the bodies of fighting men with blood1 and made them fly off from the battle-field with hideous cries4 #cd4 ,death was now lurking behind1 and now hovering over the heads of the gods and leaders of armies2 like a black-bee now skulking in1 and then flitting over the lotuses2 while the armies on both sides1 were discomfited by the blows of the gods and demigods on the battle field4 #ce4 ,the demons flew in the air like winged mountains1 moving around the sky2 and making a whizzing rustle that was dreadful to hear4 #cf4 ,the mountainous bodies of the demons1 being pierced by the weapons of the gods1 were gushing out with streams of blood2 which converted the earth below to a crimson sea1 and tinged the air with purple clouds over the mountain heights4 #cg4 ,many countries and cities1 villages and forests1 vales and dales were laid waste2 and innumerable demons and elephants1 horses and human beings were put to death4 #ch4 ,also numbers of elephants were pierced1 with long and pointed shafts of steel and iron2 and huge ,airvatas were bruised in their bodies1 by the blows of steeled fists4 #ci4 ,flights of arrows falling in showers like the diluvian rains1 crushed the tops of mountains2 and the friction of thunderbolts1 broke down the bodies of the mountainous giants4 #dj4 ,the furious flames of heavenly fire1 burned the bodies of the infernal hosts2 who in their turn1 quenched the flame with water-spouts drawn out of the subterranean deep4 #da4 ,the enraged demons flung up and hurled1 the huge hills to oppose the falling fires of the gods2 which like a wild conflagration1 melted down the hardstones to liquid water4 #db4 ,the demons spread a dark night in the sky1 by the shadow of their arms2 which the gods destroyed by the artificial flame of lightenings1 blazing as so many suns in heaven4 #dc4 ,the fire of the lightenings1 dried up the waters of the raining clouds2 and the clashing of arms1 emitted a shower of fire on all sides4 #dd4 ,the shower of thunder-arms1 broke down the battery of mountain ramparts2 and the ,morphean weapon of slumber dispelled by that of its counteraction4 #de4 ,some bore the sawing weapon1 while others held the ,brahmstra--the invincible weapon of warfare1 that dispelled the darkness of the field by its flashing4 #df4 ,the air was filled with shells and shots1 emitted by the fire-arms2 and the machine of hurling stones1 crushed the missile weapons of fire 7agneyastra74 #dg4 ,the war chariots with their up-lifted flags and moon-like disks1 moved as clouds about the horizon1 while their wheel rolled with loud roaring under the vault of heaven4 #dh4 ,the incessant thunders of heaven were killing the demons in numbers1 who were again restored to life by the great art of ,sukra1 that gave immortality to demoniac spirits4 #di4 ,the gods that were now victorious and now flying away with loss1 were now looking to their good stars1 and now to the inauspicious ones in vain4 #ej4 ,they looked upon heaven for signs of good and evil with their uplifted heads and eyes1 but the world appeared to them as a sea of blood from the heaven above to the earth below4 #ea4 ,the world seemed to them as a forest of full blown rubicund 7,kinsuka7 flowers1 by the rage of their obstinate enmity1 and appeared as a sea of blood filled with mountains of dead bodies in it4 #eb4 ,the dead bodies hanging pendant on the branches of trees1 appeared as their fruits moving to and fro by the breath of winds4 #ec4 ,the vault of the sky was filled with forests of long and large arrows1 and with mountains of headless trunks with their hundred arms 7as those of ,briareus74 #ed4 ,these as they leaped and jumped in the air1 plucked the clouds and stars and the heavenly cars of the celestials with their numerous arms2 and hurled their mountain like missile arms and clubs and arrows to the heavens4 #ee4 ,the sky was filled with the broken fragments of the edifices1 falling from the seven spheres of heaven1 and their incessant fall raised a noise like the roaring of the diluvian clouds4 #ef4 ,these sounds were resounded by the elephants of the deep 7ptla72 while the bird of heaven--,garuda1 was snatching the gigantic demons as his prey4 #eg4 ,the dread of the demons drove the celestial deities1 the ,siddhas and ,sddays and the gods of the winds1 together with the ,kinnaras1 ,gandharvas and ,chranas1 from all their different quarters to one indistinct side4 7,there was no distinction of the sides in the chaotic state74 #eh4 ,then there blew a tremendous tornado like the all-destroying ,boreas of universal desolation2 laying waste the trees of the garden of paradise1 and threatening to destroy the gods2 while the thunders of heaven were splitting and breaking down the mountains flung to the face of the sky4 ,,chapter ,,xxvii ,,admonition ,,of ,,brahm4 ,argument4 ,the defeated ,devas have recourse to ,brahm in their danger1 who tells them the way of their averting it4 ,vasishtha related3--,as the war of the gods and ,titans1 was raging violently on both sides1 and their bodies were pierced by the weapons of one another3-- #b4 ,streams of blood1 gushed out of their wounds like water-falls in the basin of ,ganges2 and the gods caught into the snares of the demigods1 groaned and roared aloud like lions4 #c4 ,vyla 7,baal7 with his stretching arms1 was crushing the bodies of the gods2 and ,kata was harassing them in their unequal challenge with them4 #d4 ,the ,daityas waged their battle with the rage of the mid-day sun1 and put to flight the ,airvata elephant of ,indra--the leader of the gods4 #e4 ,the ,devas dropped down with their bodies gored with wounds1 and spouting with blood2 and their armies fled on all sides1 like the currents of a river overflowing and breaking down its bank4 #f4 ,dma1 ,vyla and ,kata pursued the flying and run away gods1 in the same manner as a raging fire runs after the wood for its fuel4 #g4 ,the ,asuras sought and searched long after the gods in vain1 for they had disappeared like the deer and lions1 among the thickets after breaking loose of their snares4 #h4 ,failing to find out the gods1 the generals ,dma1 ,vyla and ,kata1 repaired with cheerful hearts to their chief in his abode in the infernal region4 #i4 ,the defeated gods after halting awhile1 had then their recourse to the almighty ,brahm1 in order to consult him on the means of gaining their victory over the demons4 #aj4 ,brahm then appeared to the blood besmeared ,devas with his purple countenance1 as the bright and cooling moonbeams appear in the evening on the surface of the sea1 tinged with the crimson hues of the setting sun4 #aa4 ,they bowed down before him1 and complained of the danger that was brought upon them by ,sambara1 through his generals ,dma1 ,vyla and ,kata1 whose doings they fully related to him4 #ab4 ,the judging-,brahm having heard and considered all this1 delivered the following encouraging words to the host of gods before him4 #ac4 ,brahm said3--8,you shall have to wait a hundred thousand years more1 for the destruction of ,sambara under the arms of ,hari in an open engagement40#d #ad4 ,you have been put to flight to-day by the demoniac ,dma1 ,vyla and ,kata1 who have been fighting with their magical art 7and deceitful weapons74 #ae4 ,they are elated with pride at their great skill in warfare1 but it will soon vanish like the shadow of a man in a mirror4 #af4 ,these demons who are led by their ambition to annoy you1 will soon be reduced under your might1 like birds caught in a snare4 #ag4 ,the gods being devoid of ambition1 are freed from the vicissitudes of pain and pleasure2 and have become invincible by destroying the enemy by their patience4 #ah4 ,those that are caught and bound fast in the net of their ambition1 and led away by the thread of their expectation1 are surely defeated in their aims1 and are caught as birds by a string4 #ai4 ,the learned that are devoid of desire1 and are unattached to anything in their minds1 are truly great and invincible1 as nothing can elate or depress them at any time4 #bj4 ,a man however great and experienced he may be1 is easily overcome by a boy1 when he is enticed to pursue after every thing by his avarice4 #ba4 ,the knowledge that1 this is ,i and these are mine 7and apart from all others71 is the bane of human life2 and one with such knowledge of his self and egoism1 becomes the receptacle of evils like the sea of briny waters4 #bb4 ,he who confines his mind within a narrow limit1 for want of his great and extended views1 is called dastardly and narrow-minded man notwithstanding with all his learning and wisdom4 7,why then do you compress the unlimited soul1 within the limited nut-shell of your body874 #bc4 ,he that puts a limit to his soul or tm1 which is unbounded and infinite1 both surely reduce his magnanimity or garim to the minuteness or anima by his own making4 #bd4 ,if there be anything in the world beside the oneself1 that may be thine or worth thy desiring1 thou mayst long to have it2 but all things being but parts of the universe1 there is nothing particular for any one to have or seek4 #be4 ,reliance on earthly things is the source of unhappiness1 while our disinterestedness with all things1 is the fountain of everlasting felicity4 #bf4 ,as long as the ,asuras are independent of worldly things1 they must remain invincible2 but being dependent on them1 they will perish as a swarm of gnats in the flame of wild fire4 #bg4 ,it is the inward desire of man that makes him miserable in himself1 and became subdued by others2 otherwise the worm-like man is as firm as a rock4 7,cringing avarice makes one a slave to others1 but its want makes a lion of a weak man74 #bh4 ,where there is any desire in the heart1 it is thickened and hardened in time2 as every thing in nature increases in its bulk in time2 but not so the things that are not in existence1 as the want of desires 7i4e4 all what exists1 has its increase likewise1 but a nullity can have no increase74 #bi4 ,do you1 ,o ,indra6 try to foster both the egoistic selfishness1 as well as the ambition of ,dma and others for their universal dominion1 if you want to cause their destruction4 #cj4 ,know1 it is avarice which is the cause of the poverty1 and all dangers to mankind2 just as the ,karanja tree is the source of its bitter and pernicious fruits4 #ca4 ,all those men who rove about under the bondage of avarice1 have bid farewell to their happiness1 by subjecting themselves to misery4 #cb4 ,one may be very learned and well-informed in every thing1 he may be a noble and great man also1 but he is sure to be tied down by his avarice1 as a lion is fettered by his chain4 #cc4 ,avarice is known as the snare of the mind1 which is situated like a bird in its nest of the heart1 as it is within the hollow of the tree of the body4 #cd4 ,the miserable man becomes an easy prey to the clutches of death by his avarice1 as a bird is caught in the birdlime by a boy2 and lies panting on the ground owing to its greediness4 #ce4 ,you gods1 need not bear the burden of your weapons any more1 nor toil and moil in the field of war any longer2 but try your best to inflame the pernicious avarice of your enemies to the utmost4 #cf4 ,know1 ,o chief of the gods1 that no arm nor weapon1 nor any polity or policy1 is able to defeat the enemy1 until they are defeated of themselves by their want of patience1 through excess of their avarice4 #cg4 ,these ,dma1 ,vyla and ,kata1 that have become elated with their success in warfare1 must now cherish their ambition and foster their avarice to their ruin4 #ch4 ,no sooner these ignorant creatures of ,sambara1 shall have gained their high desires1 than they are sure to be foiled by you in their vain attempts4 7,the great height must have its fall74 #ci4 ,now ye gods6 excite your enemies to the war by your policy1 of creating in them an ambition and intense desire for conquest1 and by this you will gain your object4 #dj4 ,they being subjected by their desire1 will be easily subdued by you2 for nobody that is led blindfold by his desires in this world1 is ever master of himself4 #da4 ,the path of this world1 is either even or rugged1 according to the good or restless desires of our hearts4 ,the heart is like the sea in its calm after storm1 when its waves are still as our subsided desires1 or as boisterous as the stormy sea with our increasing rapacity4 ,,chapter ,,xxviii ,,the ,,renewed ,,battle ,,of ,,the ,,gods ,,and ,,demons4 ,argument4 ,the rising ,desires of the ,demons1 causing them to resume the ,battle4 ,vasishtha continued3--,saying so1 the god ,brahm vanished from the sight of the gods1 as the wave of the sea retires and mixes with its waters1 after having dashed and crashed against the shore4 #b4 ,the gods1 having heard the words of ,brahm1 returned to their respective abodes2 as the breeze bearing the fragrance of the lotus1 wafts it to the forests on all sides4 #c4 ,they halted in their delightsome houses for some days1 as the bees rest themselves in the cells of flowers after their wanderings4 #d4 ,having refreshed and invigorated themselves in the course of time1 they gave the alarm of their rising1 with the beating of their drums1 sounding as the peal of the last day4 #e4 ,immediately the demons rose from the infernal regions1 and met the gods in the midway air1 and commenced their dreadful onset upon them4 #f4 ,then there was a clashing of the armours1 and clattering of swords and arrows1 the flashing of lances and spears1 and the crackling of mallets and various other weapons1 as battle axes and discuses1 thunderbolts1 and hurling of rockstones and huge trees and the like4 #g4 ,there was also many magical instruments1 which ran on all sides like the torrents of rivers2 while rocks and hills1 high mountains and huge trees1 were flung and hurled from both sides1 filling the earth with confused noise and rumbling4 #h4 ,the encampment of the gods1 was beset by a magical flood of the demons1 resembling the stream of the ,ganges2 while showers of firearms and missiles of all sorts1 were hurled upon their heads from above4 #i4 ,many big bodies of the gods and demons1 rose and fought and fell by turns1 as the elemental bodies of earth and the other elements1 rise to and disappear from view by the act of ,my or illusion4 7,the enormous bodies of the warriors1 fought with one another in the same manner1 as the jarring elements clash against each other74 #aj4 ,big bombs broke the heads of mountains1 and the earth became a vast sheet of blood like a sanguine sea4 ,the heaps of dead bodies on both sides1 rose as forests to the face of heaven4 #aa4 ,living lions with iron bodies1 and rows of saw-like teeth and nails white as ,ksa flowers1 were let loose by the magic art to roam rampant in the airy field2 devouring the stones1 flung by the gods and demons1 and bursting out into shells and shots and many other weapons4 #ab4 ,the serpentine weapons flew with their mountainous shapes in the ocean of the sky2 having their eyes flashing with their venomous heat1 and burning with the fire of the twelve suns on the last day of desolation4 #ac4 ,the hydraulic engine sent forth floods of weapons1 whirling as whirlpools1 and sounding loud as the rattling thunder2 and sweeping the hills and rocks in their current4 #ad4 ,the stone missiles which were thrown by the ,garuda engine1 to the aerial battle-field of the gods1 emitted at intervals water and fire1 and sometimes shone as the sun1 and at others became altogether dark4 #ae4 ,the ,garuda weapons flew and roared in the sky1 and the fire-arms spread a conflict of burning hills above2 the burning towers of the gods fell upon the earth and1 the world became as unendurable as in its conflagration on the last day4 #af4 ,the demons jumped up to the sky from the surface of the earth1 as birds fly to heaven from mountain tops4 ,the gods fell violently on the earth1 as the fragment of a rock falls precipitately on the ground4 #ag4 ,the long weapons sticking to the bodies of the deities and demons1 were as bushes with their burning pain2 thus their big statures appeared as rocks decorated with arbors growing upon them4 #ah4 ,the gods and demons1 roving with their mountainous bodies1 all streaming in blood1 appeared as the evening clouds of heaven1 pouring the purple floods of celestial ,gang 7,mandkin74 #ai4 ,showers of weapons were falling as water-falls or showers of rain1 and the tide of thunders flowed as fast as the fall of meteoric fire in promiscuous confusion4 #bj4 ,those skilled in the arts1 were pouring floods of purple fluids1 mixed with the red clay of mountains1 from the pipes of elephants' trunks2 as they sputter the festive water of ,phagua1 mixed with the red powder 7phga7 through the syringe 7phichkri74 7,the pouring1 of holy 7hori7 water is a sacrament of ,krishnites1 as well as of ,christians2 but this baptismal function of ,krishna among his comrades1 is now become a mockery and foolery even among the coreligionist-vaishnavites4 ,the text expresses it as--punyavarsana or purifying sprinkling74 #ba4 ,the ,devas and ,asuras1 though worried by one another1 did not yet give up their hope of victory1 but hurled the weapons from their hands for mutual annoyance2 and riding on the broad backs of big elephants1 they wandered in the air1 spreading their effulgence all around4 #bb4 ,they then wandered in the sky like flights of inauspicious locusts1 with their bodies pierced in the heads1 hands1 arms1 and breasts1 and filled the vault of the world like the flying clouds1 obscuring the sun and the sides of heaven1 and the surface and heights of the earth4 #bc4 ,the earth was battered and rent to pieces by the fragments of broken weapons1 falling from the waists of the combatants1 who assailed one another with their loud shouts4 #bd4 ,the sky re-echoed to the thunder-claps of the mutual strokes of the weapons1 the clattering of the stones and trees1 and the blows of the warriors on one another1 as it was the bustle of the day of universal destruction4 #be4 ,the disordered world seemed to approach its untimely end1 by the blowing of the furious winds mixed with fire and water 7as in the chaotic state72 and the many suns of the deities and demons1 shining above and below 7as it is predicted of the dreaded last day74 #bf4 ,all the quarters of heaven1 seemed to be crying aloud1 with the sounds of the hurling weapons1 rolling as mountain peaks1 roaring as lions1 and borne by the blowing winds on all sides4 #bg4 ,the sky appeared as an ocean of illusion1 burning with the bodies of the warriors like flaming trees1 and rolling in surges of the dead bodies of the gods and demons1 floating on it like mountains2 while the skirts of the earth1 seemed as forest1 made by the clubs and lances and spears1 and many other weapons incessantly falling upon them4 #bh4 ,the horizon was surrounded by the big and impenetrable line of demoniac bodies1 resembling the chain of ,sumeru mountains girding the earth2 while the earth itself resembled the ocean filled with the mountainous bodies of fallen warriors1 and towers of the celestial cities blown down by the winds4 #bi4 ,the sky was filled with violent sounds1 and the earth and its mountains1 were washed by torrents of blood2 the blood-sucking goblins danced on all sides1 and filled the cavity of the world with confusion4 #cj4 ,the dreadful warfare of the gods and ,titans1 resembled the tumults which rage through the endless space of the world1 and that rise and fall with the vicissitudes of pleasure and pain1 which it is incessantly subject to4 7i4e4 ,the world is a field of continued warfare of good and evil1 like the battle-field of the gods and demons74 ,,chapter ,,xxix4 ,,defeat ,,of ,,the ,,demons4 ,argument4 ,the ,demons elated with the pride of their bodily strength1 are at last foiled and put to flight by the gods4 ,vasishtha continued3--,in this manner1 the energetic and murderous ,asuras1 repeated their attacks and waged many wars with the gods4 #b4 ,they carried on their warfare sometimes by fraud and often by their aggressiveness2 and frequently after a truce or open war was made with the gods4 ,they sometimes took themselves to flight1 and having recruited their strength1 they met again in the open field2 and at others they lay in ambush1 and concealed themselves in their subterranean caves4 #c4 ,thus they waged their battle for five and thirty years against the celestials1 by repeatedly flying and withdrawing themselves from the field1 and then reappearing in it with their arms4 #d4 ,they fought again for five years1 eight months and ten days1 darting their fire arms1 trees and stones and thunders upon the gods4 #e4 ,being used to warfare for so long a period1 they at last grew proud of their superior strength and repeated successes1 and entertained the desire of their final victory4 #f4 ,their constant practice in arms made them sure of their success1 as the nearness of objects casts their reflection in the mirror4 7,constant application makes one hopeful of success74 #g4 ,but as distant objects are never reflected in the glass1 so the desire for any thing1 is never successful without intense application to it4 #h4 ,so when the desires of the demons ,dma and others1 became identified with their selves1 their souls were degraded from their greatness1 and confined to the belief of the desired objects4 #i4 ,all worldly desires lead to erroneous expectations1 and those that are entangled in the snares of their expectations1 are thereby reduced to the meanness of their spirits4 #aj4 ,falling into the errors of egotism and selfishness1 they were led to the blunder of mei tatem or thinking these things as mine2 just as a man mistakes a rope for a snake4 #aa4 ,being reduced to the depravity of selfishness1 they began to think their personalities to consist in their bodies1 and to reflect how their bodies from the head to foot could be safe and secure from harm4 #ab4 ,they lost their patience by continually thinking on the stability of their bodies1 and their properties and pleasures of life4 7i4e4 ,the eager desire of worldly gain and good1 grows into impatience at last74 #ac4 ,desire of their enjoyments1 diminished their strength and valour2 and their former acts of gallantry now became a dead letter to them4 #ad4 ,they thought only how to become lords of the earth1 and thus became lazy and enervated1 as lotus-flowers without water4 7,as the thought of grandeur enervated the ,romans to impotence74 #ae4 ,their pride and egoism led their inclination to the pleasures of good eating and drinking1 and to the possession of every worldly good4 7,luxury is the bane of valour74 #af4 ,they began to hesitate in joining the warfare1 and became as timid as the timorous deer1 to encounter the furious elephants in their ravages of the forest4 #ag4 ,they moved slowly in despair of their victory1 and for fear of losing their lives1 in their encounter with the furious elephants 7of the gods7 in the field4 #ah4 ,these cowards wishing to preserve their bodies from the hands of death1 became as powerless as to rest satisfied with having the feet of their enemies set up on their heads4 7i4e4 ,they fell at the feet of their foes to spare their lives2 7as they say2 that cowards die many times before their death774 #ai4 ,thus these enervated demons1 were as disabled to kill the enemy standing before them2 as the fire is unable to consume the sacred ghee offering1 when it is not kindled by its fuel4 #bj4 ,they became as gnats before the aggressive gods1 and stood with their bruised bodies like beaten soldiers4 #ba4 ,what needs saying more1 than that the demons being overpowered by the gods1 fled away from the field of battle for fear of their lives4 #bb4 ,when the demons ,dma1 ,vyla1 ,kata and others1 who were renounced before the gods in their prowess1 fled cowardly in different ways3-- #bc4 ,the force of the ,daityas1 fell before the deities1 and fled from the air on all sides1 like the falling stars of heaven1 at the end of a kalpa age or last day 7of judgment74 #bd4 ,they fell upon the summits of mountains1 and in the arbours of the ,sumeru range2 some were enwrapt in the folds of the clouds above1 and others fell on the banks of distant seas below4 #be4 ,many fell in the cavities of the eddies of seas1 and in the abyss of the ocean1 and in the running streams2 some fell into far distant forests1 and others dropped down amidst the burning woods of wild fire4 #bf4 ,some being pierced by the arrows of the celestials1 fell in distant countries1 villages and cities on earth2 and others were hurled in thick jungles of wild beasts1 and in sandy deserts and in wild conflagrations4 7i4e4 ,the demons were hurled down by the gods from high heaven to the earth below74 #bg4 ,many fell in the polar regions1 some alighting on the mountain tops1 and others sinking in the lakes below2 while several of them were tossed over the countries of ndhra1 ,dravida1 ,kashmir and ,persia4 #bh4 ,some sank in billowy seas and in the watery maze of ,ganges1 and others fell on distant islands1 in different parts of the ,jambudwpa1 and in the nets of fisher-men4 #bi4 ,thus the enemies of the gods1 lay everywhere with their mountainous bodies1 all full of scars from head to foot2 and maimed in their hands and arms4 #cj4 ,some were hanging on the branches of trees1 by their outstretched entrails1 gushing out with blood2 others with their cropt off crowns and heads1 were lying on the ground with open and fiery eyes4 #ca4 ,many were lying with their broken armours and weapons1 slashed by the superior power of the adversary1 and with their robes and attires all dismantled and torn by their fall4 #cb4 ,their helmets which were terrific by their blaze1 were hanging down their necks2 and the braids of their hairs woven with stones1 hung loosely about their bodies4 #cc4 ,their heads which were covered with hard brazen and pointed coronets1 were broken by slabs of stone1 which were pelted upon them from the hands of the gods4 #cd4 ,in this manner the demons were destroyed on all sides1 together with all weapons at the end of the battle2 which devoured them1 as the sea water dissolves the dust4 ,,chapter ,,xxx4 ,,account ,,of ,,the ,,subsequent ,,lives ,,of ,,the ,,demons4 ,argument4 ,account of the torments of the ,demons in the regions of ,pluto1 and their succeeding births4 ,vasishtha continued3--,upon destruction of the demons1 the gods were exceedingly joyous2 but ,dma and the other leaders of the ,daityas1 became immerged in sorrow and grief4 #b4 ,upon this ,sambara was full of wrath1 and his anger was kindled like the all destroying fire against his generals1 whom he called aloud by their names and said1 where are they8 #c4 ,but they fled from their abodes for fear of his ire1 and hid themselves in the seventh sphere of the infernal regions4 #d4 ,there dwelt the horrid myrmidons of death1 formidable as their lord ,pluto 7,yama7 himself2 and who were glad with their charge of guarding the abyss of hell4 #e4 ,dauntless warders of the hell-gate received them into their favour1 and having given them shelter in the hell-pit1 gave them their three maiden daughters in marriage4 #f4 ,they there passed in their company1 a period of ten thousand years1 and gave a free vent to their evil desires up to the end of their lives4 7,the evil thoughts being the progeny of hell74 #g4 ,their time passed away in such thoughts as these1 that1 8this is my consort and this my daughter1 and ,i am their lord30 and they were bound together in the ties of mutual affections as strong as the chain of death4 #h4 ,it happened on one occasion that ,yama--the god of retributive justice1 gave his call to that spot1 in order to survey the state of affairs in the doleful pits of hell4 #i4 ,the three ,asuras1 being unware of his rank and dignity1 7by seeing him unattended with his ensigns71 failed to make their obeisance to the lord of hell1 by taking him to their peril as one of his servants4 #aj4 ,then a nod of his eyebrows1 assigned to them a place in the burning furnace of hell2 where they were immediately cast by the stern porters of hell gate4 #aa4 ,there they lay burning with their wives and children1 until they were consumed to death1 like a straw-hut and withered trees4 #ab4 ,the evil desires and wicked propensities1 which they contracted in the company of the hellish train1 caused their transmigration to the forms of ,kirtas1 for carrying on their slaughters and atrocities like the myrmidons of ,yama4 #ac4 ,getting rid of that birth1 they were next born as ravens1 and then as vultures and falcons of mountain caves 7preying on the harmless birds below74 #ad4 ,they were then transformed to the forms of hogs in the land of ,trigarta1 and then as mountain rams in ,magadha1 and afterwards of heinous reptiles in caves and holes4 #ae4 ,thus after passing successively into a variety of other forms1 they are now lying as fishes in the wood-land lakes of ,cashmir4 #af4 ,being burnt in hell fire at first1 they have now their respite in the watery lake1 and drink its filthy water1 whereby they neither die nor live to their hearts content4 #ag4 ,having thus passed over and over into various births1 and being transformed again and again to be reborn on earth1 they are rolling like waves of the sea to all eternity4 #ah4 ,thus like their endless desires1 they have been eternally rolling like weeds in the ocean of the earth2 and there is no end of their pains until the end of their desires4 ,,chapter ,,xxxi4 ,,investigation ,,of ,,reality ,,and ,,unreality ,argument4 ,egoism the cause of ,poverty and ,calamity1 illustrated in the instance of ,dma and others4 ,vasishtha continued3--,it was for your enlightenment1 ,o high minded ,rma6 that ,i have related to you the instance of ,dma and ,vyla1 that you may derive instruction thereby1 and not let it go for nothing as a mere idle story4 #b4 ,following after untruth by slighting the truth1 is attended with the danger of incurring endless miseries1 which the careless pursuer after it1 is little aware of4 #c4 ,mind6 how great was the leadership of ,sambara's army1 7once held by ,dma and his colleagues71 and whereby they defeated the hosts of the immortal deities1 and reflect on the change of their state to contemptible fishes in a dry and dirty quagmire4 #d4 ,mind their former fortitude1 which put to flight the legions of the immortals2 and think on their base servility as hunters1 under the chief of ,kirtas afterwards4 #e4 ,see their unselfishness of mind and great patience at first1 and then see their vain desires and assumption of the vanity of egotism at last4 #f4 ,selfish egotism is the root of the wide extended branches of misery in the forest of the world1 which produces and bears the poisonous blossoms of desire4 #g4 ,therefore1 ,o ,rma6 be diligent to wipe off from thy heart the sense of thy egoism1 and try to be happy by thinking always of the nullity of thyself4 #h4 ,the error of egoism like a dark cloud1 hidst the bright disk of the moon of truth under its gloom1 and causes its cooling beams to disappear from sight4 #i4 ,the three ,daityas ,dma1 ,vyla and ,kata1 being under the demoniac influence of ,egoism1 believed their nonentity as positive entity by the excess of their illusion4 #aj4 ,they are now living as fishes in the muddy pool of a lake1 among the forest lands of ,kashmira1 where they are content at present with feeding with zest upon the moss and weeds growing in it4 7,the watery land of ,kashmir is well-known to abound in fishes feeding on aquatic herbs and moss74 #aa4 ,rma said3--,tell me sir1 how they came to existence when they were nonexistent before2 for neither can a nil be an ens1 nor an entity become a nonentity at any time4 #ab4 ,vasishtha replied3--,so it is1 ,o strong armed ,rma6 that nothing can ever be something1 or anything can ever be nothing4 ,but it is possible for a little thing to be great1 as for a great one to be reduced to minuteness4 7,as it is the case in the evolution and involutions of beings74 #ac4 ,say what nonentity has come to being1 or what entity has been lasting for ever4 ,all these ,i will explain to you by their best proofs and examples4 #ad4 ,rma answered3--,why sir1 all that is existent is ever present before us as our own bodies1 and all things beside ourselves2 but you are speaking of ,dma and the demons1 as mere nullities and yet to be in existence4 #ae4 ,yes ,rma1 it was in the same way1 that the non-existent and unreal ,dma and others seemed to be in existence by mere illusion1 as the mirage appears to us to be full of water by our optical delusion 7or deception of vision74 #af4 ,it is in like manner that ourselves1 these gods and demigods1 and all things besides1 are unrealities in fact1 and yet we seem to turn about and speak and act as real persons4 #ag4 ,my existence is as unreal as thine1 and yet it appears as real as we dream our death in sleep4 7,so we dream of our existence while we are awake74 #ah4 ,as the sight of a dead friend in a dream is not a reality1 so the notion of the reality of the world1 ceases upon the conviction of its unreality1 as that of the demise of the person seen in a dream4 #ai4 ,but such assertions of our nihility are not acceptable to them1 who are deluded to the belief of the reality of sensible objects4 ,it is the habit of thinking its reality1 that will not listen to its contradiction4 #bj4 ,this mistaken impression of the reality of the world1 is never to be effaced without the knowledge of its unreality1 derived from the sstras1 and the assuetude of thinking it so4 #ba4 ,he who preaches the unreality of the world and the reality of ,brahma1 is derided by the ignorant as a mad man2 7for his negation of the seeming reality1 and assertion of the unseen ,god74 #bb4 ,the learned and the ignorant cannot agree on this subject1 as the drunken and sobermen can not meet together4 ,it is one who has the distinct knowledge of light and darkness1 that knows the difference between the shade and sunlight4 #bc4 ,it is as impossible to turn the ignorant to truth1 from their belief in the reality of unrealities1 as to make a dead body to stand on it legs by any effort4 #bd4 ,it is in vain to preach the doctrine of 8to pan01 that 8,brahma is all0 to the vulgar1 who for want of their knowledge of abstract meditation1 are devoted to their sensible notions4 #be4 ,there prohibition is an admonition1 giving to the ignorant1 7who are incapable of persuasions72 as for the learned who know themselves to be ,brahma1 it is useless to lecture them on this subject 7which they are already acquainted with74 #bf4 ,the intelligent man1 who believes that the supremely quiescent spirit of ,brahma1 pervades the whole universe1 is not to be led away by any from his firm belief4 #bg4 ,so nothing can shake the faith of that man1 who knows himself as no other1 beside the ,supreme ,being who is all in all2 and thinks himself to be dependent on the substantiality of ,god1 as the formal ring depends on its substance of gold4 #bh4 ,the ignorant have no notion of the spirit1 beside that of matter1 which they believe as the cause and effect 7,krya ,krana7 of its own production2 but the learned man sees the substantive spirit1 in all forms of creation1 as he views the substance of gold in all the ornaments made of that metal4 #bi4 ,the ignorant man is composed of his egoism only1 and the sage is fraught with his spirituality alone2 and neither of them is ever thwarted from his own belief4 #cj4 ,what is one's nature or habit 7of thinking71 can hardly be altered at any time2 for it would be foolish in one1 who has been habituated to think himself as a man1 to take himself for a pot or otherwise4 #ca4 ,hence though ourselves and others1 and that ,dma and the demons are nothing in reality2 yet who can believe that we or these or those and not what ourselves to be4 #cb4 ,there is but ,one ,being that is really existent1 who is truth and consciousness himself1 and of the nature of the vacuum and pure understanding4 ,he is immaculate1 all pervading1 quiescent and without his rise or fall4 #cc4 ,being perfect quietude and void1 he seems as nothing existent2 and all these creations subsist in that vacuity as particles of its own splendour4 #cd4 ,as the stars are seen to shine resplendent in the darkness of night1 and the worms and waves are seen to float on the surface of the waters1 so do all these phenomena appear to occur in his reality4 #ce4 ,whatever that being purposes himself to be1 he conceives himself to be immediately the same3 it is that vacuous ,intellect only which is the true reality1 and all others are also real1 as viewed in it and rising and setting in it out of its own will 7volition or bidding74 #cf4 ,therefore there is nothing real or unreal in the three worlds1 but all of or the same form as it is viewed by the ,intellect1 and rising before it of its own spontaneity4 7,the three worlds are composed of this earth and the worlds above and beneath it1 called as swarga1 martya and ptla74 #cg4 ,we have also sprung from that ,will ,divine as ,dma and others2 hence there is neither any reality or unreality in any of us1 except at the time 7when we exist or cease to do so74 #ch4 ,this infinite and formless void of the ,intellect1 is ubiquitous and all pervading2 and in whatever form this intellect manifests itself in any place1 it appears there just in the same figure and manner4 #ci4 ,as the divine consciousness expanded itself with the images of ,dma and others1 it immediately assumed those shapes by its notions of the same4 7,but here it was the consciousness of ,sambara or ,satan1 which manifested itself in those shapes1 and implies every thing to be but a manifestation of our notion of it74 #dj4 ,so it is with every one of us1 that all things are produced to our view1 according to their notions which are presented to our consciousness4 7,this is the tenet of conceptualism or idealism1 which bears resemblance to the doctrine of ,realism4 ,see ,cousin's treatise 8,de ,intellectibus074 #da4 ,what we call the world1 is the representation of things to us as in our dream2 it is a hollow body as a bubble rising in the empty ocean of the ,intellect1 and appearing as the water in the mirage4 #db4 ,the waking state of the vacuous intellect1 is styled the phenomenal world1 and its state of sleep and rest1 is what we call liberation1 emancipation or salvation from pain 7tyantika dukkha nivritti moksha74 #dc4 ,but the ,intellect which never sleeps1 nor has to be awakened at any time 7but is ever wakeful71 is the vacuity of the ,divine ,mind1 in which the world is ever present in its visible form 7and to which nothing is invisible74 #dd4 ,there the work of creation is united with the rest of nirvna1 and the cessation from the act of creation1 is joined with uninterrupted quiescence2 and no difference of alternate work and rest whatever subsists in ,god any time4 7,there is no such thing as 8,god rested from his works074 #de4 ,the ,divine ,intellect views its own form in the world1 and the world in itself in its true sense2 as the blinded eye sees the internal light in its orbit4 787 #df4 ,the ,divine ,intellect like the blinded eye1 sees nothing from without1 but views every form within itself2 because there is no visible nor phenomenal world1 beside what is situated within the vacuous sphere of the intellect4 #dg4 ,there are all these things every where1 as we have ideas of them in our minds2 but there is never any thing any where1 of which we have no previous idea in the mind4 ,it is the one quiet spirit of ,god1 which lies extended in all these forms coming to our knowledge4 ,therefore knowing him as all in all1 give up all your fears and sorrows and duality1 rest in peace in his unity4 #dh4 ,the great intellect of ,god1 is as solid and clear as a block of crystal1 which is both dense and transparent in the inside4 ,they appear to be all hollow within1 but replete with the images of all things from without4 ,,chapter ,,xxxii4 ,,on ,,good ,,conduct4 ,argument4 ,passing from the meaner to higher births1 is the way to the attainment of ,liberation1 and supreme felicity4 ,rma said3--,tell me sir1 how ,dma1 ,vyla and ,kata obtained their liberation at last like all other virtuous souls1 and got released from the torments of hell1 like children getting rid of the fear of ,yakshas and ,pischas4 #b4 ,vasishtha replied3--,hear1 ,o thou support of ,raghu's race6 what ,yama said in respect of ,dma1 ,vyla and their companions1 when they besought for their liberation through his attendants in hell4 #c4 ,that ,dma and others would obtain their liberation1 upon their release from their demoniac bodies by death2 and upon hearing the account of their lives and actions4 #d4 ,rma said3--,tell me sir1 how1 when and from what source1 ,dma and others1 came to learn the accounts of their lives1 and in what manner they obtained their release from hell4 #e4 ,vasishtha replied3--,these demons being transformed to fishes in a pool1 by the bank of the great lotus lake in ,kashmere1 underwent many miserable births1 in their finny forms in the same bog4 #f4 ,being then crushed to death in that marshy ground under the feet of buffaloes1 they were transformed afterwards to the shapes of cranes1 frequenting that lake of lotuses4 #g4 ,there they fed upon the moss and mushrooms and tender petals of lotuses1 and had to live upon the leaves of aquatic plants and creepers1 that floated on the surface of the waves4 #h4 ,they swung in cradles of flowers1 and rested on beds of blue lotuses2 and dived in vortices of the waters1 or flew under the cooling showers of rainy clouds4 #i4 ,these charming cranes and herons1 were at last becleansed of their brutish foulness1 by their vegetable food of sweet fruits and flowers1 and by their pure beverage of the crystal lake1 the food of holy saints4 #aj4 ,having by these means obtained a clear understanding1 they were prepared for their release from the brutish state1 as men when enabled to distinguish and get hold of the qualities of satva and rajas 7i4e4 of goodness and virtue71 from that of tamas or wrong and evil1 are entitled to their liberation4 #aa4 ,now there is a city by name of ,adhisthna1 in the happy valley of ,kashmere1 which is beset by mountains and trees on all sides1 and very romantic in its appearance4 #ab4 ,there is a hill in the midst of that city known as ,pradyumna ,sekhara1 which bears resemblance to a pistil1 rising from the pericarp within the cell of a lotus-flower4 #ac4 ,on the top of that hill1 there is an edifice towering above all other buildings2 and piercing the sky with its high turrets1 which appears like pinnacles above its summit4 #ad4 ,on the north-east corner of that edifice1 there is a hollow at the top of its towering head2 which is overgrown with moss1 and is continually resounding to the blowing winds4 #ae4 ,there the demon ,vyla built his nest in the form of a sparrow1 and chirped his meaningless notes1 as one repeats the ,vedic hymns without knowing their meanings4 7,this chanting is elsewhere compared with the croaking of frogs74 #af4 ,there was at that time a prince in the same city1 by name of ,yasaskara or the renowned1 who reigned there like ,indra over the gods in heaven4 #ag4 ,then the demon ,dma became a gnat and dwelt in that dwelling1 and continued to buzz his low tune in the crevice of a lofty column of that building4 #ah4 ,it then came to pass1 that the citizens of ,adhisthna1 prepared a play ground by name of ,ratnvat-vehara in that city4 #ai4 ,there the minister of the king known as ,narasinha by name1 took his residence4 ,he understood the fates of human kind1 as the astronomer knows the stars of heaven on a small celestial globe1 which he holds in his hand4 #bj4 ,it happened at that time1 that the deceitful demon ,kata1 is as reborn as a parrot1 and became the favourite of the minister1 by being kept in a silver cage in his house4 #ba4 ,it then turned out that the minister recited this poetical narrative of the ,titan war to the inmates of the house4 #bb4 ,and the parrot ,kata1 happening to hear it1 remembered his past life1 whereby he was absolved of his sins1 and attained his final liberation4 #bc4 ,the sparrow dwelling on the top of the ,pradyumna hill1 also chanced to hear the narration of his life in that place1 and obtained his emancipation thereby4 #bd4 ,dma who in the form of a gnat1 resided in the palace1 happened also to hear the minister's recital of his tale1 and obtained thereby his peace and release4 #be4 ,in this manner1 ,o ,rma6 the sparrow on the ,pradyumna mount1 the gnat in the palace1 and the parrot on the play ground1 had all their liberation4 #bf4 ,thus ,i have related to you the whole of the story of the demon ,dma and others1 which will fully convince you of the vanity of the world4 #bg4 ,it is the ignorant only that are tempted to vanity by their error1 as they are led to the delusion of water in a mirage2 and so the great also are liable like these demons1 to fall low from their high stations by their error4 #bh4 ,think of one of these1 that reduced the high ,meru and ,mandara mountains with a nod of his eyebrows1 was constrained to remain as a contemptible gnat in the chink of a pillar in the palace4 7,so the huge ,satan entered the body of the small and hateful serpent1 and the gigantic devils in the hateful bodies of the herd of swine74 #bi4 ,look at another who threatened to destroy the sun and moon with a slap1 living at last as a poor sparrow in a hole of the peak of the ,pradyumna mountain4 #cj4 ,look at the third who balanced the mount ,meru like a flower bouquet in his hand1 lying imprisoned as a parrot in the cage at the house of ,nrisingha4 #ca4 ,when the sphere of the pure intellect1 is tinged with the hue of egotism1 it is debased to another form without changing its nature 7by another birth74 #cb4 ,it is because of the wrong desire of a man that he takes the untruth for truth1 as if by the excessive thirst of a person1 that he mistakes the mirage for water1 and thereby loses both his way and his life4 #cc4 ,those men only can ford across the ocean of the world1 who by the natural bent of their good understanding1 are inclined to the study of the sstras1 and look forward to their liberation1 by rejecting whatever is vicious and untrue4 #cd4 ,those who are prone to false reasoning and heresy1 by rejecting the revelations1 are subject to various changes and miseries1 and fall like the running water into the pit1 by loss of their best interests in life4 #ce4 ,but those who walk by the dictates of conscience1 and follow the path pointed by the gama 7,veda71 are saved from destruction1 and attain their best state 7of perfection and bliss74 #cf4 ,o highminded ,rma6 he whose mind always longs after having this thing and that1 loses the best gain of his manliness 7parama purushrtha7 by his avarice1 and leaves not even ashes or traces behind4 #cg4 ,the high-minded man regards the world as a straw1 and shuns all its concerns as a snake casts off its slough4 #ch4 ,he whose mind is illumined by the wondrous light of truth1 is always taken under the protection of the gods1 as the mundane egg is protected by ,brahm 7or rather under the wings of ,brahm's swan1 hatching over its egg74 #ci4 ,nobody should walk in paths which are long and wearisome1 crooked and winding1 and encompassed by dangers and difficulties2 because ,rhu--the ascending node1 lost its life by its curvilinear course1 to drink the nectarine beams of the moon4 #dj4 ,he who abides by the dictates of the true sstras1 and associates with the best of men1 are never subject to the darkness of error4 #da4 ,those who are renowned for their virtues1 have the power to bring their destiny under their command1 convert all their evils to good1 and render their prosperity perpetual4 #db4 ,those who are unsatisfied with their qualifications 7but wish to qualify themselves the more71 and those who thirst after knowledge and are seekers of truth1 are truly called as human beings1 all others are but brutes4 #dc4 ,those1 the lakes of whose hearts are brightened by the moonbeams of fame 7i4e4 whose heart are desirous of fame72 have the form of ,hari seated in their hearts1 as in the sea of milk4 #dd4 ,the repeated desire of enjoying what has been enjoyed1 and of seeing what has often been seen1 is not the way to get rid of the world2 but is the cause of repeated birth1 for the same enjoyments4 #de4 ,continue to abide by the established rule of conduct1 act according to the sstras and good usages1 and break off the bonds of worldly enjoyments1 which are all but vanities4 #df4 ,let the world resound with the renown of your virtues reaching to the skies2 because thy renown will immortalize thy name1 and not the enjoyments thou hast enjoyed4 #dg4 ,those whose good deeds shine as moonbeams1 and are sung by the maidens of heaven1 are said to be truly living1 while all others unknown to fame are really dead4 #dh4 ,they that aspire to their utmost perfection by their unfailing exertions1 and act according to the precepts of the sstras1 are surely successful in their attempt4 #di4 ,abiding patiently by the ,sstra1 without hastening for success2 and perfecting one's self by long practice1 produce the ripe fruits of consummation4 #ej4 ,now ,rma1 renounce all your sorrow and fear1 your anxieties1 pride and hastiness2 conduct yourself by the ordinances of law and sstras1 and immortalize your name4 #ea4 ,take care1 that your sensuous soul does not perish as a prey in the snare of your sensual appetites1 nor as a blind old man by falling in the hidden pits of this world4 #eb4 ,do not allow yourself henceforward to be degraded below the vulgar2 but consider well the sstras as the best weapons1 for defeating the dangers and difficulties of the world4 #ec4 ,why do you endanger your life in the muddy pit of this world1 like an elephant falling in a pitfall under the keen arrows of the enemy8 ,avoid only to taste of its enjoyments1 and you are free from all danger4 #ed4 ,of what avail is wealth without knowledge2 therefore devote yourself to learning1 and consider well your riches to be but trash and bubbles4 #ee4 ,the knowledge of heretical sstras1 has made beasts of men1 by making them only miserable and unhappy by their unprofitable arguments4 #ef4 ,now wake and shake off the dullness of your long1 deep and death-like sleep1 like the torpor of the old tortoise lying in the bog4 #eg4 ,rise and accept an antidote to ward off your old age and death2 and it is knowledge of this prescription1 that all wealth and property are for our evils1 and all pleasures and enjoyments1 tend only to sicken and enervate our frames4 #eh4 ,know your difficulty to be your prosperity1 and your disrespect to be your great gain4 ,conduct yourself according to the purport of the sstras1 as they are supported by good usage4 #ei4 ,acts done according to the sstras and good usage also1 are productive of the best fruits of immortality4 #fj4 ,he who acts well according to good usage1 and considers everything by good reasons1 and is indifferent to the pains and pleasures of the world2 such a one flourishes like an arbor in the spring1 with the fruits and flowers of long life and fame1 virtues and good qualities and prosperity4 ,,chapter ,,xxxiii4 ,,consideration ,,of ,,egoism4 ,argument4 ,of good attempts1 good company and good studies2 also of liberation by ,renunciation of ,egoism and ,worldly ,bondage4 ,vasishtha continued3--,seeing the complete success of every undertaking1 depending on your own exertion at all times and places1 you should never be slack in your energy at all4 #b4 ,see how ,nandi gratified the wishes of all his friends and relations by his own exertions1 and how he became victorious over death itself1 by his adoration of ,mahdeva by the side of a lake4 #c4 ,see also1 how the ,dnavas too got the better of the gods1 who were fraught with every perfection1 by their greater wealth and prowess1 as the elephants destroy a lake of lotuses4 #d4 ,see1 how ,marutta the ,king of demons1 created another world like that of ,brahm1 by means of his sacrifice through the great sage ,samvarta 7the law giver74 #e4 ,see1 how ,viswmitra 7the military chief7 obtained the dignity of ,brhmanhood by his great energy and continued exertions4 ,he obtained by his austerities what is impossible to be gained by another4 #f4 ,see1 how the poor and unfortunate ,upamanyu1 obtained his nectarious food of the cake and curdled milk1 by his worship of ,siva1 from the milky ocean in days of yore4 #g4 ,see how the god ,vishnu devoured 7destroyed71 like a wild fire the demons of the triple world1 likening the tender filaments of lotuses2 and how the sage ,sweta became victorious over death by means of his firm faith in ,siva 7as it is described in the ,linga ,purna74 #h4 ,remember1 how the chaste ,svitr1 brought back her spouse ,satyavna from the realm of death1 by her prevailing on stern ,yama with the suavity of her discourse4 #i4 ,there is no great exertion of any kind that goes unrewarded in this world2 all impossibility is thought possible by ardent pursuit after it 7or to the ardent pursuer1 as it is said3 ,fortune is found by the swiftest pursuer74 #aj4 ,so men having full knowledge of the spirit1 and exerting their utmost devotion1 are enabled to root out their destiny of transmigration1 which is fraught with so much pain and pleasure 7both of which are equally hurtful to the soul74 #aa4 ,all visible things are full of danger to the sight of the intelligent4 ,there is no pleasure to be had from anything1 without its concomitant pain 7either preceding or following it74 #ab4 ,though it is difficult to know the ,supreme ,brahma1 and facile to attain supreme felicity2 yet should ,brahma be sought at first1 as the giver of all felicity4 7,seek happiness through its giver--the ,great ,god74 #ac4 ,forsake your pride1 and rely on your unalterable peace of mind2 consider well your worthiness in your understanding1 and stick to your attendance on the wise and good4 #ad4 ,there is no other way for your salvation in this ocean of the world1 save by your attendance on the wise4 ,all your pilgrimage1 austerity and learning of the sstras1 are of no avail to your liberation4 #ae4 ,he is called the wise1 whose greediness1 anger and erroneous conceptions1 are on their wane day by day2 and who walks in the path of rectitude1 as it is inculcated in the ,sstra4 #af4 ,the society of spiritual guides1 serves to dispel the visibles from the sight of the devout1 as the invisibles are hidden from sight 7i4e4 as they are not in being74 #ag4 ,in the absence of all other objects1 there remains the ,supreme ,spirit alone in view1 and the human soul having nothing else to rest upon1 rests at last in the ,supreme ,soul only4 #ah4 ,the visibles did not exist before1 nor are they produced from naught2 they are not in existence though seen in our presence1 nor are they to exist in future4 ,the supreme alone exist for ever without change or decay4 #ai4 ,i have already shown you by various instances the falsehood of the visibles 7in the book of ,genesis72 ,i will now show you the falsity of existence1 as it is known to the learned4 #bj4 ,now that our passive consciousness of the three worlds1 being the sober truth with the wise1 there can be no room for the unrealities of matter and my--illusion1 to enter into our belief4 7,we know nothing of the external world1 except our inward consciousness of it4 ,berkeley74 #ba4 ,whatever wonders are displayed by the active intellect to the inactive soul1 the same is thought to be the world4 7,there is no outward world1 beside the working of the intellect74 #bb4 ,the notion of the sphere of the world1 is derived from the rays of the central intellect1 stretching to the circumference of the understanding1 and there being no difference between the radiating point and the radiated circle1 acknowledge the identity of the radiator1 the radii and the periphery4 7i4e4 ,of the intellect1 its intelligence and the world74 #bc4 ,the twinklings of the intellectual eye in its acts of opening and shutting1 cause the notions of the appearance and disappearance of the world in continued succession4 #bd4 ,one unacquainted with the true sense of ,ego1 is blind amidst the luminous sphere of the intellect1 but he who knows its true meaning1 finds himself amidst the sphere of spiritual light 7or rather loses himself in the divine light74 #be4 ,he that understands the ,divine ,ego1 does no more retain the notion of his own egoism2 but mixes with the ,supreme soul1 as a drop of water is lost in the waters of the ocean4 #bf4 ,in reality there exists no ,i or thou nor the visible world nor anything else2 but all these blend upon right reasoning in the ,one ,ego1 which remains and subsists after all other existences4 #bg4 ,even clear understandings are sometimes clouded by false apparitions1 as those of ogres c42 when there are no such things1 just as children are seized with false fear of goblins4 #bh4 ,as long as the moonlight of the intellect1 is obscured by the darkness of egoism1 so long the lotus lake of spirituality1 will not come to its bloom4 #bi4 ,the feeling of egoism being wiped off from the mind1 the sense of self and selfish passions1 will vanish of themselves from the heart2 and there will be an utter end of the fears of death and hell1 as also of the desires of heaven and liberation4 #cj4 ,so long as the egoistic feelings float about1 like clouds over the sphere of the mind1 there will be no end of desires1 growing in the heart like weeds in the plains4 #ca4 ,as long as the cloud of egotism continue to overcast the mind and obscure its intelligence1 the humidity of dullness will fill its sphere1 and prevent the light of intellect to pierce through it4 #cb4 ,egoistic pride is unmannerly in men1 and is taken in the light of vanity1 it is the cause of sorrow and not delight2 and is as bug-bears to boys4 #cc4 ,the vain assumption of egoism1 is productive of a great many errors1 it leads to the ambition of gaining an infinity of worlds1 as it was in the cases of the foolish demons4 #cd4 ,the conceit that ,i am such and such 7a great man71 is an error than which there is none other1 nor is ever likely to be a greater error to lead us to utter darkness4 #ce4 ,whatever joy or grief betides us at any time in this changeful world1 is all the effect of the rotatory wheels of egoism1 turning up and down at every moment4 #cf4 ,he who weeds and roots out the germs of egoism from his heart1 he verily prevents the arbor of his worldliness 7,samsra ,vriksha71 from jutting out in a hundred branches4 #cg4 ,egoism is the sprout of the trees of our lives1 in their interminable revolutions through the world2 and meity or the sense that 8this is mine10 is the cause that makes them expand in a thousand branches4 7,i am one1 but claim many things as mine74 #ch4 ,swift as the flight of birds1 do our desires and desirable objects disappear from us2 and upon mature consideration1 they prove to be but bubbles1 bursting on the evanescent waves of our lives4 #ci4 ,it is for want of the knowledge of the one ,ego1 that we think ourselves as ,i1 thou1 this or the other2 and it is by shutting out our view of the only soul1 that we see the incessant revolutions of this world and that4 #dj4 ,as long as the darkness of egoism reigns over the wilderness of human life1 so long doth the goblin of selfishness infest it with its wanton revelry4 #da4 ,the vile man that is seized by the avaricious demon of selfishness1 is at an utter loss of any moral precept1 and any mantra of his religion to satisfy his wants4 #db4 ,rma said3--,tell me1 ,o venerable ,brhman1 how we may be enabled to suppress our egoism or selfishness1 for evading the dangers and difficulties in our course through the world4 #dc4 ,vasishtha replied3--,it is by seeking to settle mind in the resplendent soul1 as it shines in the transparent mirror of the intellect1 that it is possible for any body to suppress the consciousness1 of his self or personal existence4 7i4e4 ,by losing one's self in the self-existence of the ,supreme ,soul74 #dd4 ,a closer investigation into human life1 proves it to be a maze full with the false shows of magic4 ,it is not worth loving or hating1 nor capable of causing our egoism or pride4 #de4 ,he whose soul is free from egoism1 and devoid of the impression of the phenomenals2 whose course of life runs in an even tenor1 is the man who can have no sense of egoism in him4 7,whose life doth in one even tenor run1 and end its days as it has begun4 ,pope47 #df4 ,he who knowing his internal self to be beyond the external world1 and neither desires nor dislikes anything in it1 but preserves the serenity of his temper at all times1 is not susceptible of egoism4 #dg4 ,whoso thinks himself to be the inward noumena1 and distinct from the outward phenomena1 and keeps the calm equanimity of his mind1 is not ruffled by the feeling of his egoism4 #dh4 ,rma said3--,tell me1 sir1 what is the form of egoism1 and whether it consists in the body or mind or of both of these1 and whether it is got rid of with the riddance of the body4 #di4 ,vasishtha replied3--,there are three sorts of egoism1 ,rma6 in this triple world1 two of which are of superior nature1 but the third is of a vile kind and is to be abandoned by all4 #ej4 ,the first is the supreme and undivided ,ego1 which is diffused throughout the world2 it is the ,supreme soul 7,paramtma71 beside which there is nothing in nature4 #ea4 ,the feeling of this kind of egoism1 leads to the liberation of men1 as in the state of the living-liberated2 but the knowledge of the ego1 as distinct and apart from all1 and thought to be as minute as the hundredth part of a hair1 is the next form of self-consciousness1 which is good also4 #eb4 ,this second form of egoism1 leads also to the liberation of human souls1 even in the present state of their existence1 known as the state of living-liberation 7,jvan-,mukta74 #ec4 ,the other kind of egoism1 which is composed of the knowledge of the body1 with all its members as parts of the ,ego1 is the last and worst kind of it1 which takes the body for the soul or self4 #ed4 ,this third and last kind1 forms the popular belief of mankind1 who take their bodies as parts of themselves2 it is the basest form of egoism1 and must be forsaken in the same manner1 as we shun our inveterate enemies4 #ee4 ,the man that is debased by this kind of egoism1 can never come to his right sense2 but becomes subject to all the evils of life1 under the thrall of the powerful enemy4 #ef4 ,possest with this wrong notion of himself1 every man is incessantly troubled in his mind by various desires1 which expose him to all the evils of life4 #eg4 ,by means of the better egoisms1 men transform themselves to gods2 but the common form of it1 debases a man to the state of a beast and its attendant evils4 #eh4 ,that ,i am not the body1 is the certainty arrived at by the great and good1 who believing themselves to be of the first two kinds1 are superior to the vulgar4 #ei4 ,belief in the first two kinds1 raises men above the common level2 but that in the lower kind1 brings every misery on mankind4 #fj4 ,it was owing to their baser egoism1 that the demons ,dma1 ,vyla and others1 were reduced to that deplorable state1 as it is related in their tale4 #fa4 ,rma said3--,tell me1 sir1 the state of that man1 who by discarding the third or popular kind of egoism from his mind1 attains the well being of his soul in both the present and future worlds4 #fb4 ,vasishtha replied3--,having cast off this noxious egoism1 7which is to be got rid of by every body71 a man rests in the ,supreme ,spirit in the same manner1 as the believers in the two other sorts of it4 7i4e4 ,of the ,supreme and superior sorts of spiritual egoisms1 consisting in the belief of one's self1 as the impersonal or personal soul--the undivided or individual spirit74 #fc4 ,the two former views of egoism1 place the egotist in the all pervasive or all exclusive spirit 7in the ,ego of the ,divine ,unity74 #fd4 ,but all these egoisms which are in reality but different forms of dualism1 being lost in the unity1 all consciousness of distinct personality1 is absorbed in the ,supreme monism4 #fe4 ,the good understanding should always strive to its utmost1 to get rid of its common and gross egotism1 in order to feel in itself the ineffable felicity of the unity4 #ff4 ,renunciation of the unholy belief of one's self personality in his material body1 is the greatest good that one can attain to for his highest state of felicity parama padam4 #fg4 ,the man that forsakes the feeling of his egoism 7or personality7 from his mind1 is not debased nor goes to perdition by either his indifference to or management of worldly affairs4 7i4e4 ,the doing or refraining from bodily or worldly actions1 is equally indifferent to the philosophic mind74 #fh4 ,the man who has got rid of his egoism by the subsidence of his selfishness in himself1 is indifferent to pain and pleasure1 as the satiate are to the taste of sweet or sour4 #fi4 ,the man detesting the pleasures of life1 has his full bliss presented before himself2 as the mind cleared of its doubts and darkness1 has nothing hidden from its sight4 #gj4 ,it is by investigation into the nature of egoism1 and forsaking this gross selfishness1 that a man crosses over the ocean of the world of his own accord4 #ga4 ,the man who having nothing of his own1 and knowing himself as nothing1 yet has all and thinks himself as all in all1 and who though possessed of wealth and properties1 has the magnanimity of his soul to disown them to himself2 he is verily situated in the ,supreme soul1 and finds his rest in the state of ,supreme bliss4 7i4e4 ,the world is the ,lord's1 and human soul as a particle of the ,divine1 has its share in all and every thing74 ,,chapter ,,xxxiv4 ,,end ,,of ,,the ,,story ,,of ,d,,ma ,,and ,,vy,,la4 ,argument4 ,the ,gods annoyed by ,bhma and others apply to ,hari1 who thereupon destroys them with ,sambara also4 ,vasishtha continued3--,now1 hear me relate to you1 what ,sambara did after the flight of ,dma and his train2 and how he remained in his rocky stronghold in the infernal region 7,ptla74 #b4 ,after the complete overthrow of the whole army of ,sambara1 and their downfall from heaven like innumerable rain drops1 falling from an over-spreading cloud1 and afterwards dispersing itself and disappearing in autumn3-- #c4 ,sambara remained motionless for many years in his strong citadel1 at the loss of his forces defeated by the gods2 and then thought within himself1 about the best means of overcoming the celestials4 #d4 ,he said1 8the demons ,dma and others1 that ,i produced by my black-art of exorcism1 are all overthrown in battle1 by their foolishness and vanity of pride and egotism4 #e4 8,i will now produce some other demons by the power of my charm1 and endue them both with the power of reason and acquaintance with spiritual science1 in order that they may know and judge for themselves4 #f4 8,these then being acquainted with the true nature of things1 and devoid of false views1 will not be subject to pride or vanity1 but be able to vanquish the deities in combat04 #g4 ,thinking so in himself1 the arch-fiend produced a host of good demons by his skill in sorcery2 and these creatures of his spell filled the space of the sky1 as bubbles foam and float on the surface of the sea4 #h4 ,they were all knowing and acquainted with the knowables2 they were all dispassionate and sinless1 and solely intent on their alloted duties1 with composed minds and good dispositions4 #i4 ,they were known under the different names of ,bhma1 ,bhsa and ,dridha2 and they looked upon all earthly things as straws1 by the holiness of their hearts4 #aj4 ,these infernal spirits burst out of the ether and sprang up to the upper world1 and then spread over the face of the sky as a flight of locusts4 ,they cracked as guns1 and roared and rolled about as the clouds of the rainy season4 #aa4 ,they fought with the gods for many cycles of years1 and yet they were not elated with pride1 owing to their being under the guidance of reason and judgement4 #ab4 ,for until they were to have the desire of having anything1 and thinking it as 8this is my own01 so long were they insensible of their personal existence1 such as 8this is ,i1 and that one is another02 and consequently invincible by any4 7,selfishness reduces one to slavery and subjections74 #ac4 ,they were fearless in fighting with the gods1 from the knowledge of their being equally mortal as themselves2 and from their want of the knowledge of any difference subsisting between one another4 7i4e4 ,they regarded themselves and their adversaries with an equal eye of indifference1 as all were equally doomed to death1 and therefore never feared to die74 #ad4 ,they rushed out with a firm conviction that1 the unsubstantial body is nothing1 and the intellect is lodged in the pure soul2 and that there is nothing which we call as ,i or another4 #ae4 ,then these demons who were devoid of the sense of themselves and their fears were necessarily dauntless of the fear of their decease or death2 and were employed in their present duties1 without the thoughts of the past and future4 #af4 ,their minds were attached to nothing1 they slew their enemies without thinking themselves as their slayers2 they did their duties and thought themselves as no doers of them2 and they were utterly free from all their desires4 #ag4 ,they waged the war under the sense of doing their duty to their master2 while their own nature was entirely free from all passion and affection1 and of even tenor at all times4 #ah4 ,the infernal force under the command of ,bhma1 ,bhsa and ,dridha1 bruised and burned and slew and devoured the celestial phalanx1 as men knead and fry and boil the rice and afterward eat up as their food4 #ai4 ,the celestial army being harassed on all sides by ,bhma1 ,bhsa1 and ,dridha1 fled precipitately from the height of heaven1 as the ,ganges runs down from ,himlayan height4 #bj4 ,the discomfited legion of the deities1 then resorted to the god ,hari1 sleeping on the surface of the ocean of milk2 as the bodies of the clouds of heaven1 are driven by the winds to the tops of mountains 7beyond the region of storm74 #ba4 ,the god lying folded in the coils of the serpent1 as a consort in the arms of his mistress2 gave the gods their hope of final success in future4 7,hari or ,krishna on the serpent1 is typical of ,christ's bruising the head of the satanic serpent74 #bb4 ,the gods kept themselves hid in that ocean1 until it pleased the lord ,hari1 to proceed out of it for the destruction of the demons4 #bc4 ,then there was a dreadful war between ,vishnu and ,sambara1 which broke and bore away the mountains as in an untimely great deluge of the earth4 #bd4 ,the mighty demon being at last overthrown by the might of ,nryana1 was sent to and settled in the city of ,vishnu after his death4 7,because those that are either saved or slain by ,vishnu1 are equally entitled to his paradise74 #be4 ,the demons of ,bhma1 ,bhsa and ,dridha1 were also killed in their unequal struggle with ,vishnu1 and were extinguished like lamps by the wind4 #bf4 ,they became extinct like flames of fire1 and it was not known whither their vital flame had fled4 ,because it is the desire of a person that leads him to another state1 but these having no wish in them1 had no other place to go4 #bg4 ,hence the wishless soul is liberated1 but not the wistful mind2 therefore use your reason1 ,o ,rma1 to have a wishless mind and soul4 #bh4 ,a full investigation into truth1 will put down your desires at once2 and the extinction of desires1 will restore your mind to rest like an extinguished candle4 #bi4 ,consummate wisdom consists in the knowledge of there being nothing real in this world1 and that our knowledge of reality is utterly false1 and that nihility of thing1 is the true reality4 #cj4 ,the whole world is full with the spirit of ,god1 whatever otherwise one may think of it at any time2 there can be no other thought of it except that it is a nihility1 and this forms our perfect knowledge of it4 #ca4 ,the two significant words of the will and mind are mere insignificant fictions1 as head and trunk of the ascending and descending nodes of a planet2 which upon their right understanding1 are lost in the ,supreme ,spirit4 7i4e4 ,it is only the divine will and spirit that is all in all74 #cb4 ,the mind being accompanied by its desires1 is kept confined in this world1 but when that is released from these1 it is said to have its liberation4 #cc4 ,the mind has gained its existence in the belief of men1 owing to the many ideas of pots and pictures 7ghata-patad72 and other things which are imprinted in it2 but these thoughts being repressed1 the mind also vanishes of itself like the phantoms of goblins 7yakshas--yakkas74#e #cd4 ,the demons ,dma1 ,vyla and ,kata1 were destroyed by reliance on their minds 7i4e4 by thinking their bodies as their souls72 but ,bhma1 ,bhsa and ,dridha were saved by their belief in the ,supreme soul1 as pervading all things4 ,therefore1 ,o ,rma6 reject the examples of the former1 imitate that of the latter4 #ce4 8,be not guided by the example of ,dma1 ,vyla and ,kata10 is the lesson that was first delivered to me by ,brahm--the lotus-born and my progenitor himself4 #cf4 ,this lesson ,i repeat to you1 ,o ,rma1 as my intelligent pupil1 that you may never follow the example of the wicked demons ,dma and others2 but imitate the conduct of the good spirits1 ,bhma and others in your conduct4 #cg4 ,it is incessant pain and pleasure that forms the fearful feature of this world1 and there is no other way of evading all its pangs and pains1 save by your apathetic behaviour1 which must be your crowning glory in this life4 ,,chapter ,,xxxv4 ,,description ,,of ,,insouciance4 ,argument4 ,on the ,abandonment of worldly desires1 as conducive to the composure of the ,mind1 and society of the good1 accompanied with rationality and spiritual knowledge1 constituting the ,samdhi of the soul4 ,vasishtha continued3--,blessed are the virtuous1 who have cleansed their hearts from the dirt of ignorance2 and victorious are those heroes1 who have conquered their insatiable and ungovernable minds4 #b4 ,it is self-control or the government of one's own mind1 that is the only means of wading through all the troubles and distresses1 and amidst all the dangers and difficulties of this world4 #c4 ,hear the summary of all knowledge1 and retain and cultivate constantly it in your mind2 that the desire of enjoyment 7avarice7 is our bondage in the world1 and its abandonment is our release from it4 #d4 ,what need is there of many precepts1 learn this one truth as the sum substance of all1 that all pleasures are poisonous and pernicious1 and you must fly from them as from venomous snakes and a raging fire4 #e4 ,consider well and repeatedly in yourself1 that all sensible objects are as hydras and dragons2 and their enjoyment is gall and poison4 ,avoid them at a distance and pursue after your lasting good4 #f4 ,the cupidinous mind is productive of pernicious evils1 as the sterile ground is fertile only in thorns and brambles4 7,the vitiated mind brings forth but vice1 as the vicious heart teems with guilt74 #g4 ,the mind devoid of desire1 lacks its expansion1 as the heart wanting its passions and affections1 is curbed and contracted in itself4 #h4 ,the goodly disposed mind ever teems with virtues1 that are opposed to wrong acts and vice1 as the ground of a good quality1 grows only the good and useful trees in spite of weeds and bushes4 #i4 ,when the mind gains its serenity by culture of good qualities1 the mist of its errors and ignorance gradually fade and fly away1 like clouds before the rising sun4 #aj4 ,the good qualities coming to shine in the sphere of the mind1 like stars in the moonlight sky1 gives rise to the luminary of reason to shine over it1 like the bright sun of the day4 #aa4 ,and as the practice of patience grows familiar in the mind1 like the medicinal vansa-lochana within the bamboo2 it gives rise to the quality of firmness in the man1 as the moon brightens the vernal sky4 #ab4 ,the society of the good is an arbour1 affording its cooling shade of peace1 and yielding the fruit of salvation4 ,its effect in righteous men1 is like that of the stately sarala-tree1 distilling the juice of spiritual joy from the fruitage of samdhi 7sang-froid74 #ac4 ,thus prepared1 the mind becomes devoid of its desires and enmity1 and is freed from all troubles and anxieties4 ,it becomes obtuse to the feelings of grief and joy1 and of pain and pleasure also1 and all its restlessness dies in itself4 #ad4 ,its doubts in the truths of the scriptures die away1 as the ephemerides and all its curiosities for novelties1 are put to a stop4 ,its veil of myths and fictions is unveiled1 and its ointment of error is rubbed out of it4 #ae4 ,its attempts and efforts1 malice and disdain1 distress and disease1 are all removed from it2 and the mist of its grief and sorrow1 and the chain of affections1 are all blown and torn away4 #af4 ,it discards the progeny of its doubts1 repudiates the consorts of its avarice1 and breaks loose from the prison-house of its body4 ,it then seeks the welfare of the soul1 and attains its godly state of holiness4 #ag4 ,it abandons the causes of its stoutness 7i4e4 its nourishments and enjoyments71 and relinquishes its choice of this thing and that2 and then remembering the dignity of the soul1 it casts off the covering of its body as a straw4 #ah4 ,the elevation of the mind in worldly affairs1 tends to its destruction1 and its depression in these leads to its spiritual elevation4 ,the wise always lower their minds 7pride72 but fools are for elevating them 7to their ruin74 #ai4 ,the mind makes the world its own1 and ranges all about it2 it raises the mountains and mounts over them2 it is as the infinite vacuum1 and comprehends all vacuity in itself2 and it makes gods of friends and foes of others unto us4 #bj4 ,the understanding being soiled by doubts1 and forgetting the true nature of the intellect1 takes upon it the name of the mind1 when it is full of all its worldly desires4 #ba4 ,and the intellect being perverted by its various desires1 is called the living soul2 the animal soul being distinct from the rational soul4 #bb4 ,the understanding which forgets its intellectuality1 and falls into the error of its own personality1 is what we call the internal principle of the mind which is all hollow within4 #bc4 ,the soul is not the man of the world 7i4e4 no worldly being71 nor is it the body or its blood4 ,all material bodies are but gross and dull matter2 but the soul in the body is empty air and intangible4 #bd4 ,the body being dissected into atoms1 and analysed in all its particles1 presents nothing but blood and entrails as the plantain tree1 which when cut into pieces1 presents naught but its folded rinds4 #be4 ,know the mind and living soul as making a man1 and assuming his mortal form2 the mind takes its form by itself according to his own option4 #bf4 ,man stretches his own sphere of action by his own option only to entrap himself in it1 as the silkworm weaves its cocoon for its own imprisonment4 #bg4 ,the soul lays down its error of being the body1 when it has to forsake the same at some time or other 7i4e4 sooner or later71 and assume another form as the germ sprouts forth into leaves4 7i4e4 ,the body is not the soul1 nor is the soul the same with the body1 as the materialist would have it2 because the soul has its transmigration1 which the body has not74 #bh4 ,as is the desire or thought in the mind1 so is it born in its next state of metempsychosis4 ,hence the new born babe is given to sleeping1 because it thinks itself to be dead1 and lying in the night-time of his death4 ,it is also given to the dreaming of those things1 which had been the objects of its desire or thought in its previous state or birth4 7,this establishes the doctrine of innate ideas in the dreaming state of new-born babies74 #bi4 ,so sour becomes sweet by mixture with sugar1 and the bitter seed produces sweet fruits by being sown with honey4 ,so on the contrary1 sweet becomes bitter by intermixture of gall and wormwood4 7,this is a fact in horticulture4--rma ,sstra1 and applies to the goodness and badness of the human mind1 according to its good and bad associations74 #cj4 ,aiming after goodness and greatness1 makes a man good and great2 as one wishing to be an ,indra or a lord1 dreams of his lordliness in his sleep4 7,the mind makes the man74 #ca4 ,inclination to meanness bemeans a man1 and a tendency to vileness vilifies his conduct in life2 as one deluded by his fancy of devils1 comes to see their apparitions in his nightly visions4 #cb4 ,but what is naturally foul or fair1 can hardly turn otherwise at any time2 as the limpid lake never becomes muddy1 nor the dirty pool ever becomes glassy4 7,nature of a thing is unchangeable74 #cc4 ,the perverted mind produces the fruits of its perversion in all its actions1 while puremindedness is fraught with the effects of its purity everywhere4 #cd4 ,good and great men never forsake their goodness and greatness1 even in their fall and decline2 so the glorious sun fills the vault of heaven with his glory1 even when he is sinking below 7the horizon74 #ce4 ,there is no restriction or freedom of the human soul1 to or from any action or thing herein2 it is a mere passive and neutral consciousness1 of all that passes before it as a magic scene4 #cf4 ,the world is a magical city1 and as a mirage appearing to sight2 it is of the nature of the delusive panorama1 showing many moons of the one1 whose unity admits of no duality4 ,so the one ,brahma is represented as many by delusion4 7,the ,hindus1 contrary to ,europeans1 have many suns but one moon4 ,escas--,chandra74 #cg4 ,all this is verily the essence of ,brahma1 and this is the sober reality2 the substantive world is an unsubstantiality1 and peers out to view as a hollow phantom4 7,it is a phantasmagoria of phantasms74 #ch4 ,that ,i am not the infinite but an infinitesimal1 is the misjudgment of the ignorant2 but the certitude of my infinity and supremacy1 is the means of my absorption in the ,infinite and ,supreme4 #ci4 ,the belief of one's individuality in his undivided1 all pervasive and transparent soul1 as 8,i am this10 is the cause of his bondage to his personality1 and is a web spun by his erroneous dualism4 7,knowledge of a separate existence apart from solity1 amounts to a dualistic creed74 #dj4 ,want of the knowledge of one's bondage or freedom1 and of his unity or duality1 and his belief in the totality of ,brahma1 is the supreme truth of true philosophy4 #da4 ,perfect transparency of the soul1 amounting to its nihility1 and its want of attachment to visible appearances1 as also its unmindfulness of all that is1 are the conditions for beholding ,brahma in it4 ,there is no other way to this4 #db4 ,the purity of the mind produced by acts of holiness1 is the condition for receiving the sight of ,brahma2 as it is the whiteness of the cloth that can receive any colour upon it4 #dc4 ,think thy soul1 ,o ,rma6 as same with the souls of all other persons1 and abstain from all other thoughts1 of what is desirable or undesirable1 what invigorates or enfeebles the body1 and what brings liberation after bondage1 or ,salvation after sinfulness4 7,since none of these states appertains to the universal soul1 which is quite free from them74 #dd4 ,the mirror of the mind being cleansed by the knowledge of the sstras1 and dispassionateness of the understanding1 it receives the reflexion of ,brahma1 as the clear crystal reflects the images of things4 #de4 ,the sight which is conversant with visible objects and not with images and ideas in the mind1 is called false vision of what is soon lost from view4 7i4e4 ,mental sight is more lasting than that of the visual organs74 #df4 ,when the mind is fixed upon ,god1 by abstracting its sight from all mental and ocular visions1 it has then the view of the ,supreme before it4 7,this is called spiritual vision74 #dg4 ,the visible sights which are obvious to view1 are all but unreal phantoms2 it is the absorption of the mind in the ,divine1 that makes it identical with the same and no other4 #dh4 ,the visibles now present before us being absent from our view1 either before or after our sight of them1 must be considered as absent in the interim also4 ,therefore one unacquainted with his mind1 is as insensible as the man that knows not what he holds in his hand4 #di4 ,one having no knowledge that 8the world is the same with the ,supreme spirit10 is always subject to misery2 but the negation of the visibles as distinct from ,god1 gives us both the pleasure of our enjoyments here1 and our liberation in future4 #ej4 ,it is ignorance to say the water is one thing and its wave is another2 but it shows one's intelligence1 who says they are the one and the same thing4 #ea4 ,the vanities of the world1 are fraught with sorrow1 therefore discard all its appendages from thee4 ,the abandonment of superfluity1 will conduce to thy attainment of wisdom at last4 #eb4 ,the mind being composed of vain desires1 is an unreality in itself2 say therefore1 ,o ,rma6 why should you sorrow for something which in reality is nothing4 #ec4 ,do you1 ,o ,rma6 look upon all things as traps set to ensnare the soul2 and regard them with the eye of an unkind kinsman looking upon his relatives1 with an eye of apathy and unconcern4 #ed4 ,as the unkind relative is unconcerned with the joys and griefs of his relations2 so shouldst thou remain aloof from all things1 by knowing the falsehood of their natures4 #ee4 ,rely on that eternal ,spirit1 which is infinite knowledge and felicity1 and which is between the viewer and the view 7i4e4 betwixt the noumenon and the phenomenon74 ,the mind being fixed to that truth1 will adhere to it as clay1 after the swiftness of its flight is at an end4 #ef4 ,the airy flight of the mind being restrained1 the sluggish body must cease to run about2 and the cloud of the dust of ignorance1 will no more spread over the city of the world4 #eg4 ,when the rains of our desires are over1 and the calmness of the mind is restored2 when the shuddering coldness of dulness has fled1 and when the mud of worldliness is dried up3-- #eh4 ,when the channel of our thirst is dried up1 and the drinking pots are sucked up and emptied2 when the forest of the heart is cleared1 and its brambles are rooted out1 and the frost of false knowledge has disappeared3-- #ei4 ,it is then that the mist of error vanishes from view1 like the shadow of night on the approach of dawn2 and the frigidity of dullness is put to flight1 like the poison of snake-bite by the potent charm of mantras4 #fj4 ,then the rivulets of our desires1 do not run down the rock of the body2 nor do the peacocks of our fleeting wishes1 fly and sport on its top4 #fa4 ,the sphere of our consciousness becomes as the clear sky2 and the luminary of the living soul1 shines as brightly over it as the midday sun4 #fb4 ,the cloud of error is dispelled and succeeded by the light of reason2 and the longings of the soul1 being purified of their dross1 make it shine brilliantly amidst its sphere4 #fc4 ,then raptures of serene delight1 shoot forth in the soul like blooming blossoms in the open air2 and a cool light is shed upon it1 like the cooling beams of the autumnal moon4 #fd4 ,this ecstacy of the soul1 unfolds all prosperity before it1 and fructifies with abundance the well cultivated ground of the reasoning mind4 7,truth is the fruit of holy joy in the reasonable mind74 #fe4 ,it sheds its clear lustre all over the world1 and shows the depths of the hills and forests1 and everything on earth in their clearest light4 7,heavenly joy unfolds all things to light74 #ff4 ,it expands the mind and makes it translucent1 and the heart as a clear lake1 renders blooming with blossoms of the lotus of satva1 and without the dust--rajas of egoism4 ,it is never infested by the swarming passions of pride or tamas4 #fg4 ,the mind then being purged of its selfishness1 turns to universal benevolence and philanthropy2 and being quite calm in itself without any desire of its own1 it reigns as lord over the city of its body4 #fh4 ,the man whose investigation has made him acquainted with all things1 whose soul is enlightened with truth2 whose mind is melted down from his highmindedness2 who is calm and quiet in his understanding1 and looks at the unpleasant course of the births and deaths of men with pity2 he verily lives happily in the realm of his body1 without his feverish anxieties about anything4 ,,chapter ,,xxxvi4 ,,description ,,of ,,the ,,intellectual ,,sphere4 ,argument4 ,the ,intellect as pervading all things1 and making us acquainted with them4 ,rma said3--,tell me ,o ,brhman6 how the mundane system subsists in the extra mundane immaterial soul1 for the sake of my advancement in knowledge4 #b4 ,vasishtha replied3--,the worlds having no separate existence 7before or after their formation7 except in the ,supreme mind1 they are all situated in the ,divine ,intellect1 like the unheaving and unseen would be waves of the sea4 #c4 ,as the all-pervading sky is not to be seen owing to its extreme tenuity2 so the undivided nature of the all-pervasive intellect1 is not to be perceived on account of its rarity4 #d4 ,as the gem has its brilliancy in it1 whether it is moved or unmoved by any body1 so the unreal world has its potential existence in the ,divine ,spirit1 both in its states of action and inactivity4 7,hence the eternity of the world in the ,eternal ,mind74 #e4 ,as the clouds abiding in the sky1 do not touch the sky or have a tangible feeling of its vacuity2 so the worlds subsisting in the receptacle of the ,intellectual soul1 have no contact with the extraneous 7par7 intellect1 which is unconnected with its contents4 #f4 ,as the light residing in the waters of the sea or a pot of water1 is not connected either with the water or pot1 nor is it felt by us but by its reflexion2 so the intangible soul abides unconnected in its receptacle of the body1 and reflects itself to our knowledge only4 #g4 ,the intellect is devoid of every desire and designation2 it is the indestructible soul1 and is named by our intelligence of it as 7,chetya7 intelligible2 or from some one of our intelligible ideas as the living soul c4 #h4 ,it is clearer than the translucent air1 and finer than it by a hundred times2 it is known as an undivided whole by the learned2 who view it as identic with the whole undivided world1 which it comprehends within itself4 #i4 ,as the sea water shows itself in various forms in all its waves1 so the intellect does not differ from it1 in showing us its various representations of its own motion4 #aj4 ,the diversities of our subjective and objective knowledge of myself and thyself and these 7ego1 tu c471 are like the varieties of waves and billows in the ocean of the intellect1 these are but erroneous notions1 since they are representations of the same element1 and the very same intellect4 #aa4 ,the various states of the intellect 7,chit71 intellection 7,chint71 intelligence 7,chittam7 and intelligibles 7,chetyas71 all appertain to the main principle of the soul4 ,they are differently conceived by the learned and ignorant1 but the difference is a mere conceit 7,kalpan74 #ab4 ,the intellect presents its two different aspects to the wise and unwise people2 to the ignorant1 it shows its unreal nature in the realistic conception of the world1 while to the learned it exhibits its luminous form in the identity of all things 7with ,god74 #ac4 ,the intellect enlightens the luminous bodies of the sun and stars1 by its internal 7intellectual7 light2 it gives a relish to things by its internal taste2 and it gives birth to all beings from its inborn ideas of them4 #ad4 ,it neither rises nor sets1 nor gets up nor sits2 it neither proceeds nor recedes to or fro1 it is not here nor is it no where4 7,omniscience is present everywhere and is ever the same74 #ae4 ,the pure and transpicuous intellect which is situated in the soul1 displays in itself the phantasmagoria which is called the world4 #af4 ,as a heap of fire emits its flame1 and a luminous body blazes with its rays2 and as the sea swells in surges and breaks in with its arms1 so the intellect bursts out in its creations4 7,omniscience is the cause and not percipience of the world--,god makes all things1 and does not perceive them like us74 #ag4 ,thus the intellect which is selfmanifest and omnipresent of its own nature1 developes and envelopes the world by its own manifestation and occultation1 and by its acts of integration and segregation 7snhra and nirhra72 or the acts of accretion and secretion4 #ah4 ,it is led by its own error and of its own accord1 to forget and forsake its state of infinitude2 and then by assuming its individual personality of egoism 7that ,i am71 it is converted to an ignoramus4 7,so men of contracted views turn to be dunces74 #ai4 ,it falls from its knowledge of generals to that of particulars1 by its act of specialization2 and comes to the discrimination of the positive1 and negative1 and of inclusion and exclusion 7or admission or rejection74 #bj4 ,it strives and struggles within the confines of the sensuous body 7owing to its degradation from spirituality72 and it multiplies in these bodies like the weeds sprouting out of the bosom of the earth4 7i4e4 ,from its unity becomes a multiplicity in the many animal bodies74 #ba4 ,it is the intellect that stretches the spacious vacuum1 to make room for the subsistence and growth of every thing2 and makes the all and ever moving air and the liquid water1 for the vitality and nourishment of all4 #bb4 ,it makes the firm earth 7terrafirma7 and the light-some fire and the fixed worlds all around2 and employs time by its injunctions and prohibitions1 7to do or undo any thing74 #bc4 ,it gives fragrance to flowers1 and grows by degrees their filaments and pistils2 and it makes the moisture of the porous ground1 to grow vegetables on earth4 #bd4 ,the rooted trees fructify with fruits1 by their juicy saps from beneath2 and they produce their fruitage1 and display their foliage with lineaments in them1 as their veins and arteries4 #be4 ,it renovates the forest with its gifts of various hues1 and dyes them with the variety of colours in the rainbow of ,indra4 #bf4 ,it bids the folia1 fruits and flowers to wait on the flowery season of spring2 and then brings their fruitage to perfection1 under the heat of the summer sun4 #bg4 ,it makes the dark blue clouds of heaven1 to wait on the approach of the rainy weather2 and causes the harvest of fields1 to follow in the train of autumn4 #bh4 ,the cold season is decorated with its smiling frost1 in its faces of the ten sides of the sky2 and the dewy weather is made to waft its icicles of dew drops1 on the pinions of the chilling winds of winter4 #bi4 ,it makes the ever moving time1 to revolve in its rotation of years and cycles and ,yuga--ages2 and causes the tide of creation to roll on in its waves of worlds1 on its bosom of the ocean of eternity4 #cj4 ,its decrees remain fixed with a wonderful stability1 and the earth 7terra or dhara71 continues firm 7dhra or sthira71 with its quality of containing all things4 7,in this sloka there is both a homonym and paronym of similar sound and sense in the word dhar derived from the root dhri3 namely1 dhr1 dhar1 sthir1 terra and dharana and dharini74 #ca4 ,it made the universe teem with fourteen kinds of beings in its as many worlds of the chaturdasa-bhuvanas2 and these are as different in their modes of life as in their forms and figures4 7,the ,atharvan or last ,veda reckons tri-sapta or thrice seven worlds74 #cb4 ,these are repeatedly produced from and reduced to nothing1 and move in their wonted courses for ever1 as bubbles in the waterless ocean of eternity4 #cc4 ,here the miserable multitudes1 moving mad in vain struggles after their desired objects1 and in their imbecility under the subjection of disease and death4 ,they are incessantly coming to life and going away in their exits1 remaining in their living states and acquiring their ends1 and for ever running to and fro1 in their repeated births and deaths in this world4 ,,chapter ,,xxxvii4 ,,upasama4 ,,the ,,sameness ,,or ,,quietism ,,of ,,the ,,soul4 ,argument3--,the sameness of the ,spirit from its want of perturbation by worldly matters2 and equanimity of the mind in all circumstances4 ,vasishtha added3--,in this manner are these series of worlds1 revolving in their invariable course1 and repeatedly appearing and disappearing in the substantiality of ,brahma4 #b4 ,all this is derived from the one self-existence1 and have become the reciprocal causes of one another1 by their mutual transformations2 and again they are destroyed of themselves by their mutual destructiveness of one another4 #c4 ,but as the motion of the waters on the surface1 does not affect the waters in the depth of the sea2 so the fluctuations of the changing scenes of nature1 make no alteration in the ever tranquil spirit of ,brahma4 #d4 ,as the desert in summer heat1 presents the waters of mirage to the clear sky1 so the false world1 shows its delusive appearances to the mind4 #e4 ,as the calm soul seems to be giddy in the state of one's drunkenness1 so the essence of the intellect which is always the same1 appears as otherwise in its ignorance4 #f4 ,the world is neither a reality nor unreality2 it is situated in the ,intellect but appears to be placed without it4 ,it is not separate from the soul1 although it seems to be different from it1 as the ornament appears to differ from its gold4 #g4 ,rma6 that soul of yours whereby you have the perception of form and figures and of sound and smell1 is the ,supreme ,brahma pervading all things4 #h4 ,the pure soul being one in many1 and inherent in all external objects1 cannot be thought as distinct from those1 that appear otherwise than itself4 #i4 ,rma6 it is the difference of human thoughts1 that judges differently of the existence and non-existence of things1 and of their good and bad natures also2 it judges the existence of the world1 either as situated in or without the ,divine ,spirit4 #aj4 ,whereas it is impossible for any thing to exist beside the ,spirit of ,god1 it was the ,spirit that 8willed to become many04 ,and as there was nothing beside itself1 which it could think of or find for itself1 it was necessary that it became so of itself1 and without the aid of any extraneous matter4 7,prose74 #aa4 7,prose74 ,therefore the will to do this or that1 or try for one thing or other1 does not relate to the soul but to the mind4 ,thus the optionless soul1 having no will of its own1 does nothing except cogitating on what is in itself4 ,it is no active agent1 owing to the union of all agency1 instrumentality and objectivity in itself4 ,it abides nowhere1 being both the recipient and content1 or the container and the contained of everything in itself4 ,neither is the will-less soul actionless likewise1 when the acts of creation are palpable in itself 7karmaprasidhi74 ,nor is it possible that there is any other cause of them4 7,nanyakart dvtiryakam4 ,sruti74 #ab4 ,rma6 you must know the nature of ,brahma to be no other 7vetara--non alter7 than this2 and knowing him as no agent and without a second1 be free from all anxiety4 #ac4 ,i will tell you further that3--,though you may continue to do a great many acts here1 yet tell me in a word1 what dost thou do that is worth doing4 ,rely on the want of your own agency1 and be quiet as the sapient sage4 ,remain as calm and still1 as the clear ocean when unshaken by the breeze4 #ad4 ,again knowing well1 that it is not possible for the swiftest runners to reach their goal of perfection1 how far so ever they may go4 ,you must desist in your mind from pursuing after worldly objects1 and persist to meditate on the spirituality of your inward and intellectual soul4 ,,chapter ,,xxxviii4 ,,the ,,same ,,quietness ,,or ,,quietude ,,of ,,the ,,spirit4 ,argument4 ,the unconnected ,soul being connected with the ,mind1 is believed as the ,active ,spirit by the unwise4 ,but the quiet spirit of the wise1 which is unaffected by its actions1 is ever free and emancipate from the acts4 ,vasishtha resumed3--7,prose74 ,such being the state of the wise1 the actions they are seen to do1 whether of goodness or otherwise or pleasurable or painful1 in and whatsoever they are engaged1 are nil and as nothing1 and do not affect them as they do the other worldly mortals4 7,the unconcernedness of the wise1 is opposed to the great concern of fools in their actions74 #b4 ,for what is it that is called an action1 but the exertion of mental and voluntary energies1 with a fixed determination and desire of performing some physical acts1 which they call the actions of a person4 7,but the apathetic minds of the wise1 being insensible both of the purposes and their ends1 there is no imputation of agency which can ever attach to them4 7,gloss774 #c4 ,the production of an act by appliance of the proper means1 and the exertion and action of the body in conformity with one's ability1 and the completion of the effect compatible with one's intention1 together with the enjoyment of the result of such agency1 are defined and determined as the action of the man4 7,it is the deliberate and voluntary doing of an act1 and not the unintentional physical action1 that constitutes human agency4 ,gloss74 #d4 7,verse74 ,moreover1 whether a man is agent or no agent of an action1 and whether he goes to heaven or dwells in hell1 his mind is subject to the same feelings1 as he has the desires in his heart4 7,the mind makes a heaven of hell1 and a hell of heaven by its good or bad thoughts4 ,milton74 #e4 7,prose74 ,hence the agency of the ignorant1 arises from their wishing to do a thing1 whether they do it or not2 but not so of the wise1 who having no will1 are not culpable even for their involuntary actions4 ,untutored minds are full with the weeds of vice1 but well cultivated souls are quite devoid of them4 ,gloss4 7,so3 8,if good we plant not1 vice will fill the place3 ,and rankest weeds the richest soils deface074 #f4 ,he who has the knowledge of truth 7tatwajnna71 becomes relaxed in his earthly desires2 and though he acts his part well1 he does not long eagerly for its result as others4 ,he acts with his body but with a quiet unconcerned mind4 ,when successful1 he attributes the gain to the will of ,god2 but the worldly minded arrogate the result to themselves1 though they could not bring it about4 #g4 ,whatever the mind intends1 comes verily to pass1 and nothing is achieved without the application of the mind2 whereupon the agency belongeth to the mind and not to the body4 7,an involuntary action is not a deed74 #h4 ,the world doth proceed from the ,mind 7,divine72 it is the mind 7by being a development of it71 and is situated in the 7infinite and eternal7 mind2 knowing all things as such manifestations of the powers of the intellect1 the wise man remains in the coolness of his desire or luke warmness4 #i4 ,the minds of spiritualists 7or those knowing the soul71 come to the state of that perfect insensibility of their desires1 as when the false watery mirage is set down by the raining clouds1 and the particles of morning dews1 are dried up by the raging sun4 ,it is then that the soul is said to rest in its perfect bliss 7,the turya--sans souci or impassibility74 #aj4 ,this is not the felicity of the gusto of pleasure1 nor the dolour of sorrow or discontent2 it consists not in the liveliness of living beings1 nor in the torpidity of stones4 ,it is not situated in the midst of these antitheses 7i4e4 in the sandhisthna or golden medium between these72 but in the knowing mind which is ,bhumnanda--all rapture and ravishment4 7,neither is il allegro nor il spinseroso1 the true bliss of man74 #aa4 ,but the ignorant mind 7which is unacquainted with this state of transport7 is transported by its thirst after the moving waters of earthly pleasures2 as an elephant is misled to the foul pool1 where he is plunged in its mud and mire1 without finding any thing that is really good4 #ab4 ,here is another instance of it based upon a stanza in the ,sruti1 which says that3--,a man dreaming himself to be falling into a pit1 feels the fear of his fall in his imagination even when he has been sleeping in his bed2 but another who actually falls in a pit when he is fast asleep1 is quite insensible of his falls4 ,thus it is the mind which paints its own pleasure and pains1 and not the bodily action or its inactivity4 #ac4 ,hence whether a man is the doer of an action or not1 he perceives nothing of it1 when his mind is engrossed in some other thought or action2 but he views every thing within himself1 who beholds them on the abstract meditation of his mind4 ,the thinking mind sees the outward objects1 as reflexions of his pure intellect cast without him4 7,the spiritualist regards the outward as images of his inward ideas1 in opposition to the materialist1 who considers the internal ideas to be but reflexions derived from external impressions74 #ad4 ,thus the man knowing the knowable soul1 knows himself as inaccessible to the feelings of pleasure and pain4 ,knowing this as certain1 he finds the existence of no other thing1 apart from what is contained in the container of his soul1 which is as a thousandth part of a hair4 ,this being ascertained1 he views every thing in himself4 ,with this certainty of knowledge1 he comes to know his self as the reflector of all things1 and present in all of them4 ,after these ascertainments1 he comes to the conclusion that he is not subject to pain or pleasure4 ,thus freed from anxieties1 the mind freely exercises its powers over all customary duties1 without being concerned with them4 #ae4 ,he who knows the self1 remains joyous even in his calamity1 and shines as the moonlight1 which enlightens the world4 ,he knows that it is his mind and not hisself1 that is the agent of his actions although he is the doer of them3 and knowing the agency of the mind in all his actions1 he does not assume to himself the merit of the exercise of his limbs1 hands and feet1 nor expects to reap the rewards of all his assiduous labours and acts4 #af4 ,mental actions 7thoughts7 being brought to practice1 tend to involve their unguarded agents of ungoverned minds1 into the endurance of its consequence4 ,thus the mind is the seed 7root7 of all efforts and exertions1 of all acts and actions1 of all their results and productions1 and the source of suffering the consequences of actions4 ,by doing away with your mind1 you make a clean sweep of all your actions1 and thereby avoid all your miseries resulting from your acts4 ,all these are at an end with the anaesthesia of the mind4 ,it is a practice in ,yoga to allay 7laisser aller71 the excitement of the mind to its ever varying purposes4 #ag4 ,behold the boy is led by his mind 7fancy7 to build his toy or hobby-horse1 which he dresses and daubs at his wilfull play1 without showing any concern or feeling of pleasure or pain1 in its making or breaking of it at his pleasure4 ,so doth man build his aerial castle1 and level it without the sense of his gain or loss therein4 ,it is by his acting in this manner in all worldly matters1 that no man is spiritually entangled to them4 7,do your duties and deal with all with a total unconcernedness and indifference74 #ah4 ,what cause can there be for your sorrow1 amidst the dangers and delights of this world1 but that you have the one and not the other4 ,but what thing is there that is delectable and delightful to be desired in this world1 which is not evanescent and perishable at the same time1 save yourself 7soul71 which is neither the active nor passive agent of your actions and enjoyments2 though they attribute the actions and their fruitions to it by their error4 #ai4 ,the importance of actions and passions to living beings1 is a mistake and not veritable truth4 ,because by the right consideration of things1 we find no action nor passion bearing any relation to the soul4 ,its attachment or aversion to the senses and sensible actions and enjoyments1 is felt only by the sensualist1 and not by them that are unconscious of sensuous affections 7as the apathetic ascetics74 #bj4 ,there is no liberation in this world for the worldly minded1 while it is fully felt by the liberal minded ,yogi1 whose mind is freed from its attachments to the world1 in its state of living liberation4 7,jvan-mukta74 #ba4 ,though the ,sage is rapt in the light of his self-consciousness1 yet he does not disregard to distinguish the unity and duality1 the true entity from the non-entities1 and to view the omnipotence in all potencies or powers that are displayed in nature 7for these display ,his power and goodness beyond our thought74 #bb4 7,verse74 ,to him there is no bond or freedom1 nor liberation nor bondage whatever1 and the miseries of ignorance are all lost in the light of his enlightenment4 7,bondage and freedom here refer to their causes or acts 77 by the figure of metonymy2 and that these bear no relation to the abstracted or spiritualistic ,yogi74 #bc4 ,it is in vain to wish for liberation1 when the mind is tied down to the earth2 and so it is redundant to talk of bondage1 when the mind is already fastened to it4 ,shun them both by ignoring your egoism1 and remain fixed to the true ,ego1 and continue thus to manage yourself with your unruffled mind on earth4 7,the whole of this is a lesson of the ,stoical and ,platonic philosophic and unimpassioned passivity74 ,,chapter ,,xxxix4 ,,on ,,the ,,unity ,,of ,,all ,,things4 ,argument4 ,explanation of ,divine ,omnipotence1 and inability of ,vasishtha to give full exposition of it4 ,rma rejoined3--7,prose7 ,tell me1 ,o high-minded sage1 how could the creation proceed from the ,supreme ,brahma1 whom you represent to remain as a painting in the tableau of vacuity4 #b4 ,vasishtha replied3--,o prince1 such is the nature of ,brahma1 that all power incessantly flows from him1 wherefore every power is said to reside in him4 7,it is unvedantic to say1 that ,brahma is omnipotent or the reservoir of power1 and not omnipotence or identic with all power himself74 #c4 ,in him resides entity and non-entity1 in him there is unity1 duality and plurality1 and the beginning and end of all things4 7,because omnipotence has the power to be all things1 which limited powers cannot do74 #d4 ,this is one and no other else 7i4e4 it is all that is1 and there is none else beside it 7,id est non alter74 ,it is as the sea1 whose waters have endless varieties of shapes1 and represent the images of myriads of stars in its bosom2 rising spontaneously of themselves74 #e4 ,the density of the ,intellect makes the mind1 and the mind brings forth all the powers of thinking1 willing or volition1 and of acting or action4 ,these it produces1 accumulates1 contains1 shows and then absorbs in itself4 #f4 7,verse7 ,brahma is the source of all living beings1 and of all things seen all around us4 ,his power is the cause of exhibiting all things1 in their incessant course or quiescence4 #g4 ,all things spring from the ,supreme ,spirit1 and they reside in his all comprehensive mind4 ,they are of the same nature with that of their source1 as the water of the sweet and saltish lakes4 #h4 ,rma interrupted here and said3--,sir1 your discourse is very dark1 and ,i cannot understand the meaning of the words of your speech4 #i4 ,there is that nature of ,brahma1 which you said to be beyond the perception of the mind and senses1 and what are these perishable things1 which you say to have proceeded from him4 ,if your reasoning comes to this end1 ,i cannot then rely upon it4 #aj4 ,because it is the law of production1 that anything that is produced from something1 is invariably of the same nature with that of its producer4 #aa4 ,as light is produced from light1 corns come from corn1 and man is born of man1 and all kinds come out of their own kind4 #ab4 ,and so the productions of the immutable ,spirit1 must also be unchangeable and spiritual too in their nature4 #ac4 ,beside this the ,intellectual ,spirit of ,god1 is pure and immaculate2 while this creation is all impure and gross matter4 #ad4 ,the great ,sage said upon hearing these words3--,brahma is all purity and there is no impurity in him2 the waves moving on the surface of the sea may be foul1 but they do not soil the waters of the deep4 #ae4 ,you cannot conceive ,rma1 of there being a second person or thing beside the ,one ,brahma2 as you can have no conception of fire beside its heat4 7,its light being adscititious74 #af4 ,rma rejoined3--,sir1 ,brahma is devoid of sorrow1 while the world is full of sorrows4 ,i cannot therefore clearly understand your words2 when you say this to be the offspring of that4 7,the maculate equal to the immaculate or the perishable to the imperishable is absurd74 #ag4 ,vlmki said to ,bharadwja3--,the great ,sage ,vasishtha remained silent at these words of ,rma2 and stopped in his lecture with the thoughtfulness of his mind4 #ah4 ,his mind lost its wonted clearness 7in its confusion71 and then recovering its perspicacity1 he pondered within himself in the following manner4 #ai4 ,the educated and intelligent mind1 that has known the knowable ,one1 has of itself got to the end of the subject of liberation1 by its own reasoning and intuition as that of ,rma4 #bj4 ,it is no fault of the educated to be doubtful of something1 until it is explained to them to their full satisfaction1 as in the case of ,rghava4 7,relating the identity of the cause and its effect74 #ba4 ,but the half-educated are not fit to receive spiritual instruction1 because their view of the visibles1 which dwells on obvious objects1 proves the cause of their ruin 7by obstructing their sight of the spiritual74 #bb4 ,but he who has come to the sight of transcendental light1 and got a clear insight of spiritual truths1 feels no desire for sensual enjoyments2 but advances in course of time to the conclusion1 that ,brahma is ,all in all things 7to pan74 7,the transcendental philosophy of modern ,german schools1 has arrived at the same conclusion of ,pantheism1 ,ho ,theos to pan74 #bc4 ,the disciple is to be prepared and purified at first1 with the precepts and practice of quietism and self-control 7,sama and dam72 and is then to be initiated in the creed that 8,all this is ,brahma1 and that thyself art that pure ,spirit40 #bd4 ,but who so teaches the faith of 8all is ,brahma0 to the half taught and the ignorant2 verily entangles him in the strong snare of hell4 7,because they take the visible for the invisible1 which leads them to nature and idol worships which casts them to hell74 #be4 ,the well discerning ,sage should tell them1 that are enlightened in their understandings1 whose desire of sensual gratifications has abated1 and who are freed from their worldly desires1 that they are purged of the dirt of their ignorance1 and are prepared to receive religious and spiritual instruction4 #bf4 ,the spiritual guide who instructs his pupil without weighing well his habits and conduct1 is a silly pedagogue and sinks into hell and has to dwell there until the last day of judgment2 7to answer for misleading his disciples74 #bg4 ,the venerable ,vasishtha1 who was the chief of sages1 and like the luminous sun on earth1 having considered these things1 spoke to ,rma as follows4 7,the sages are said to be luminous both from the fairness of their ,aryan complexions1 as also on account of their enlightened understandings74 #bh4 ,vasishtha said3--,i will tell thee ,rma at the conclusion1 of this lecture1 whether the attribution of the dross of gross bodies1 is applicable to ,brahma or not4 7i4e4 ,how a spiritual body may assume a material form c474 #bi4 ,know now that ,brahma is almighty1 all pervading1 ubiquitous and is all himself1 because of his omnipotence1 which can do and become all and every thing of itself4 #cj4 ,as you see the various practices of magicians and the trickeries of jugglers1 in producing1 presenting1 and abstracting many things in the sight of men1 that are all but unreal shows2 so doth ,brahma produce1 present and retract all things from and into himself4 #ca4 ,the world is filled with gardens as those in fairy lands1 and the sky is replenished with the airy castles of ,gandharvas and the abodes of gods2 and men are seen to descend from the cloudless sky1 to the surface of the earth1 and rise upwards to heaven 7in vimnas or balloons74 #cb4 ,fairy cities like the palaces of the ,gandharvas of the etherial regions1 are shown on earth1 and filled with the fairies of the ,fairy land4 7i4e4 ,the courts and palaces of princes1 which vie with the abodes of gods74 #cc4 ,whatever there is or has been or is to be in this world in future1 are like reflexions of the revolving sky and heavenly bodies1 or a brazen ball affixed to the top of a tower1 and darting its golden light below4 #cd4 ,all these are but exhibitions of the various forms of manifestations of the selfsame ,god4 78,these as they change1--these are but the varied ,god40 ,thomson4 ,so ,wordsworth and the ,persian ,mystics74 #ce4 ,whatever takes place at any time or place and in any form1 is but the variety of the ,one ,self-existent reality4 ,why therefore1 ,o ,rma6 should you give vent to your sorrow or joy1 or wonder at any change of time or place or nature and form of things1 which are full of the spirit of ,god1 and exhibit the endless aspects of the ,infinitive ,mood4 #cf4 ,let the intelligent preserve the sameness 7samata7 of their minds and dispositions amidst all changes2 knowing them as the varying conditions of the same unvarying ,mind4 #cg4 ,he who sees his ,god in all1 and is fraught with equanimity1 has no cause of his wonder of surprise1 his grief or delight or any fluctuation of his mind1 in any change in nature or vicissitude of his fortune 7because the one ,omnipresence is present in all events1 and its ,omnipotence directs all potentialities74 #ch4 ,the unaltered mind continues to view the varieties of the power of his ,maker1 in all the variations of time and place1 and of all external circumstances4 #ci4 ,the ,lord proposes these plans in the formation of his creation1 and exhibits as the sea does its waves in endless varieties and successions from the plenitude of his mind4 #dj4 ,so the ,lord manifests the powers situated in himself1 as the sea does its waves in itself4 ,or as the milk forms the butter1 the earth produces the pot 7ghata71 and the thread is woven into the cloth 7pata74 ,so the bata or fig tree brings forth its fruit1 and all other varied forms are contained in their sources4 ,but these formal changes are phenomenal not real4 ,they are mere appearances of the spectrum1 as those of apparitions and spectres4#f #da4 ,there is no other agent or object1 nor an actor and its act1 or any thing which is acted upon1 nor is there any thing that becomes nothing except it by but a variety of the one unity4 7,in nihilo riverti posse74 #db4 ,the mind that witnesses the spiritual truths1 and remains with its unimpaired equanimity1 and is undepressed by external accidents1 comes to see the light of truth in itself4 7,truth like the sun shineth in the inmost soul74 #dc4 7,verse74 ,there being the lamp1 there is its light also2 and the sun shining brings the day with him4 ,where there is the flower1 there is its odour likewise2 so where there is the living soul1 there is the light or knowledge of the world in it4 #dd4 ,the world appearing all around1 is as the light of the soul2 it appears as the motion of the wind1 whereof we have no notion of its reality or unreality4 7,so says ,herbert ,spencer concerning our notion of motion4 ,we see the wheel in motion and changing its place1 but have no idea of its motion74 #de4 ,the immaculate ,soul1 is the prime mobile power of the appearance and disappearance of the myriads of gross bodies which like the revolving stars of the sky1 and the season flowers of the spring1 appear and reappear to us by turns1 like the ups and downs of wheels in motion4 7,we see their revolutions1 but neither see their motion nor the soul the giver of motion74 #df4 ,all things die away when our souls are without us1 but how can any thing be null when we are in possession of our souls8 7,everything exists with ourselves1 but we lose all1 with loss of our souls74 #dg4 ,all things appear before us in the presence of our souls1 and they vanish from before us in their absence from the body4 7,every thing is existent with us with the existence of our souls1 and nothing is perceived by us without them1 as when we are dead74 #dh4 ,everything is born with us with our souls1 and is lost with loss of them4 7,the living have all1 but the dead are lost to view4 ,and the human soul1 when in conjunction with the ,divine1 has a clear view of everything74 #ea4 ,the minds of men are endowed with their knowledge at their very birth4 ,then growing big by degrees in course of time1 they expand themselves in the form of this spacious forest of the world4 #eb4 ,the wood of the world is the fastening post of the soul1 where our blooming desires are fraught with fruits of poignant griefs4 ,it branches out with gratifications1 blossoms with hoary age1 and is breaking its goodly post1 and wandering at large of its free will4 ,,chapter ,,xxxx4 ,,brahma ,,identic ,,with ,,the ,,world or ,,identity ,,of ,,the ,,world ,,with ,,brahma4 ,argument4 ,production and names of the ,varieties of ,animal ,life and their spiritual ,natures4 ,rma said3--,tell me1 sir1 about the production of animal beings from ,brahma1 and let me know their different names and natures in full length4 #b4 ,vasishtha replied3--,the manner in which the different species of beings are produced from ,brahma1 and how they are destroyed afterwards1 as also how they obtain their liberation at last3-- #c4 ,also the manner of their growth and sustentation1 and fitness in the world1 are all what you must hear me now tell you in brief4 #d4 ,the power of the intellect of ,brahma exerts of its free will1 and this omnipotence becomes whatever is thought of 7chetya7 in the ,divine ,intellect4 #e4 ,the intellection becomes condensed to a certain subtile form1 which having the powers of conception 7sankalpa71 becomes the principle entitled the ,mind4 #f4 ,the mind then by an effort of its conception 7called the ,will71 expands itself to an unreal 7ideal7 scenery like that of the ,fairyland1 by falling off from the nature of ,brahmic ,incogitancy4 #g4 ,the intellect when remaining in its original state1 appears as a vacuum or vacancy2 but upon manifesting itself in the form of the mind1 it is seen as the visible sky by men4 #h4 ,taking the conception of the lotus-born1 it finds itself in its conceived form of the lotus 7,brahm71 and then it thinks of creation in the form of ,prajpati or lord of creatures4 #i4 ,he then formed from his thought 7chitta7 this creation1 containing the fourteen worlds with all the bustle of living beings in them4 #aj4 ,the mind itself is a vacuity with a vacuous body2 its conception is the field of its action1 and its sphere is full with the false workings of the mind4 #aa4 ,here there are many kinds of beings1 labouring under great ignorance as the beasts and brute creatures4 ,there are some with enlightened minds as the sages2 and others staggering in the intermediate class1 as the majority of mankind4 #ab4 ,among all living beings that are confined in this earth1 it is only the human race living in this part 7,india71 that are capable of receiving instruction and civilization4 #ac4 ,but as most of these are subject to diseases and distress1 and are suffering under the thrall of their ignorance1 enmity and fear2 it is for them that ,i will deliver my lecture on social and saintly conduct--rjatwik nti 7in the #dbnd chapter of this book74 #ad4 ,i will also treat there about the everlasting1 imperishable and omnipresent ,brahma1 who is without beginning and end1 whose mind is without error1 and of the form of ,intellectual light4 #ae4 ,how endless beings are put to motion1 by the momentum of a particle of his motionless body2 and resembling the rolling of boisterous waves on the surface of the clear and tranquil ocean4 #af4 ,rma asked3--,how sir1 do you speak of a part of the infinite ,spirit1 and of the momentum of the motionless ,god2 as also of a change and effort of it1 that is altogether without them 7vikrvikrama74 #ag4 ,vasishtha replied3--,it is the usual and current mode of expression1 both in the sstras and language of the people to say1 8all this is made by or come from ,him01 but it is not so in its real and spiritual sense4 #ah4 ,no change or partition1 and no relation of space or time1 bear any reference to the ,supreme1 who is unchangeable1 infinite and eternal2 nor is there any appearance or disappearance of ,him at any time or place1 who is ever invisible every where4 #ai4 ,there never was nor can there ever be any way1 of representing the incomprehensible1 except by symbolical expressions2 it was therefore in accordance to common speech1 that ,i have made use of those words4 #bj4 ,whatever words or sentences are used here as symbolical of some sense1 whether they express as 8produced from it tajja0 or as a change of the same--8tanmaya01 the same should be used1 in that sense all along4 #ba4 ,it is tajja1 as when we say 8fire proceeds from fire0 7meaning1 the 8mundane ,brahma comes out of the spiritual ,brahma40 ,here fire is symbolical of ,brahma and the world74 ,it is tanmaya in the expression 8,brahma is the producer and produced0 7which means the identity--and transformation of the creator to the creation74 #bb4 ,the first form is applied to the world as proceeding from ,brahma3 but the other form of the producer and produced1 means also the creative power which made the world4 #bc4 ,the expression idam--anyat idem alius or this is one thing and that another1 is false1 the difference is verbal and not real2 because there is no proof of it in the nature of ,god1 which is one and all4 #bd4 ,the mind1 by reason of its birth 7tajja7 from ,brahma1 is possessed both of the power and intelligence of his ,intellect1 and is enabled to accomplish its intended purpose1 by means of its intense application4 #be4 ,to say that one flame of fire1 is the producer of another1 is mere logomachy1 and there is no truth in this assertion4 7,because it is no other thing produced by another1 but the very thing74 #bf4 ,that one is the producer of another is also a paralogy2 because the one ,brahma being infinite1 could produce no other thing1 beside reproducing himself4 7,for where and whence could he get another thing to create a thing anew beside in himself874 #bg4 ,it is the nature of disputation to contradict one another by replies and rejoinders2 but it is not right to foil the adversary by false sophistry4 #bh4 ,the learned know ,brahma as the ocean rolling in its endless waves1 and as significant words and their significations1 which go together as ,brahma and his creation4 #bi4 ,brahma is the ,intellect--,chit1 ,brahma is the mind--manas1 ,brahma is intelligence--,vijnna1 and ,brahma is substance--,vasthu2 ,he is ,sound--sabda1 ,he is understanding--chit1 and ,he is in the principles of things--,dhtus4 #cj4 ,the whole universe is ,brahma1 and yet ,he is beyond all this4 ,in reality the world is a nullity1 for all is ,brahma alone4 #ca4 ,this is one thing and that is another1 and this is a part of the great soul1 are all contradictory assertions of ignorance 7false knowledge71 as no words can express the true nature of the unknown4 #cb4 ,the spirit rises as the flame of fire1 and this flame is significant of the mind4 ,its tremor signifies the fluctuation of the mind1 which in reality is not the case1 there being no rise or fall of the ,divine ,mind4 #cc4 ,it is untruth that wavers and equivocates in double entendres4 ,it prevaricates the truth1 as the defective eye views the double moon in the sky4 #cd4 ,brahma being all 7to pan7 of himself1 and all pervading and infinite of his own nature1 there can be no other thing beside himself1 and anything that is produced of him1 is likewise himself4 #ce4 ,beside the truth of the existence of ,brahma1 there is nothing which can be proved as absolutely certain2 and it is a scriptural truth which says1 8verily all this is ,brahma40 #cf4 ,this also must be the conclusion1 which you will arrive at by your reasoning1 and which ,i will propound with many instances and tenets in the ,book of ,nirvna or ,extinction4 #cg4 ,there are many things here in connection with this single question of which you are ignorant1 and all which you will come to know fully in future1 for dispelling your doubts on the subject4 #ch4 ,the unreality having disappeared1 the reality appears to view1 as the darkness of night being dispelled1 the visible world comes to sight4 #ci4 ,the spacious world which appears to your false sight of it1 will vanish1 ,o ,rma6 on your attaining to the state of calm quietism4 ,the fallacious appearances must disappear from your vision1 as soon as the light of truth comes to dawn upon your soul4 ,,chapter ,,xli4 ,,description ,,of ,,ignorance4 ,argument4 ,delusion the cause of error4 ,rma said3--,sir1 ,i feel your speech to be as cooling and shining as the water of the milky sea2 it is as deep and copious as the vast ocean3-- #b4 ,i am sometimes darkened and enlightened at others1 by the variety of your discourses1 as a rainy day is now obscured by the cloud1 and again shines forth brightly with sunshine4 #c4 ,i understand ,brahma as infinite and inconceivable1 and the life and light of all that exists4 ,i know that light never sets2 but tell me1 how they attribute many qualities that are foreign to his nature4 #d4 ,vasishtha replied3--,the wording and meaning of my lectures to you1 are all used in their right and ordinary sense1 they are neither insignificant or meaningless1 equivocal or ambiguous1 or contradictory of one with another4 #e4 ,you will understand the proper import of my phraseology1 when the eyesight of your understanding becomes clearer1 and when the light of reason will rise in your mind4 #f4 ,do not mistake the meanings of my words1 or the phraseology ,i have used all along1 in order to explain the subject of my lectures1 and purport of the sstras1 for your acquaintance with them4 #g4 ,when you will come to know the clear ,truth of ,brahma1 you will know more regarding the distinctions of significant words1 and their significations and significates4 #h4 ,the distinctive verbal signs are invented for the communication of our thoughts1 in conveying our instructions to others1 and for our knowledge of the purport of the sstras4 #i4 ,words and their meanings1 phrases and their constructions1 are used for the instruction of others2 they are applied to the use of the ignorant1 and never apply to those who are acquainted with truth 7by their intention74 #aj4 ,there is no attribute1 nor imputation1 that bears any relation with the free and unsullied soul4 ,it is the dispassionate spirit of the supreme ,brahma1 and the same is the soul of the existent world4 #aa4 ,this subject will again be fully discussed and dilated upon with various arguments1 on the occasion of our arriving to the conclusion of this subject 7in the book of ,nirvna74 #ab4 ,i have said so far about verbiology at present1 because it is impossible to penetrate into the deep darkness of ignorance1 without the means of verbiage 7flux de mots74 #ac4 ,as conscious ignorance offers herself a willing sacrifice to the shrine of knowledge1 she bids her adversary--the destroyer of error1 to take possession of her seat in the bosom of man4 7,here is a double entendre of the word avidy1 the former meaning ignorance as well as a concubine1 and the latter signifying the wife and knowledge2 hence it implies the advance of knowledge upon disappearance of her rival ignorance74 #ad4 ,as one weapon is foiled by another1 and one dirt is removed by the other 7cow dung and ashes71 and as one poison is destroyed by another1 and also as one foe is driven out by another enemy 7similes curantur74 #ae4 ,so ,rma1 the mutual destruction of errors1 brings joy to the soul4 ,it is hard however to detect the error2 but no sooner it is found out than it is put to destruction4 ,it means the confutation of false doctrines by one another4 #af4 ,ignorance obscures our perspicacity1 and presents the false and gross world before us4 ,we all view this wonderful universe1 but know not what and how it is4 #ag4 ,unobserved it rushes to our view1 but being examined with attention1 it flies upon keen observation4 ,we know it is a phantasm1 and yet find it appearing with its dimensions and figures before us4 #ah4 ,o the wonderful enchantment1 which has spread out this world1 and made the unreality to appear as a sober reality1 to the knowledge of every one of us4 #ai4 ,this earth is a distinct wide extended superfices1 resting on the indistinct surface of an unknown substratum4 ,he is the best of beings that has stretched this enchantment4 #bj4 ,when you are enlightened with the thought1 that all this is inexistent in reality2 you will then become the knower of the knowable 7,god71 and understand the import of my lectures4 #ba4 ,so long as you are not awakened to true knowledge1 rely upon my words1 and know this immensity as the creature of the incorrigible and immovable ignorance4 #bb4 ,all this immensity1 that appears to sight1 is but the picture of your mistaken thought2 it is all unsubstantial1 and a mere manifestation of your deluded mind only4 #bc4 ,he is entitled to liberation1 whose mind is certain of the reality of ,brahma2 and knows the moving and unmoving figures without1 as the thoughts of the mind presented to the sight4 #bd4 ,the whole scale of the earth1 is as a net of birds to catch the fleeting mind2 it is as false as a landscape in the dream2 which represents the unreal as real ones to the mind4 #be4 ,he who looks upon the world without his attachment to it1 is never subject to grief or sorrow on any account4 ,and he who thinks all these forms as formless1 sees the formless spirit4 #bf4 ,the forms of the formless spirit1 is the formation of ignorance1 and when the blemishes of passions and mutations1 do not even belong to great souls1 how can these attributes relate to the greatest ,god4 #bg4 ,the attributes given to the ,supreme ,spirit1 are as dust thrown upon the surface of limpid water2 it is our thoughts only that attribute these qualities to the inconceivable ,one1 as we attribute certain meanings to words 7that bear no relation to them74 #bh4 ,it is usage that establishes the meanings of words1 which continue to be inseparably joined with them2 and it is usage that determines their use in the sstras4 #bi4 ,as the cloth cannot be thought of without its thread1 so the soul is unintelligible without the medium of words giving its true definition4 #cj4 ,it is possible to gain the knowledge of the soul from the sstras1 without one's self-consciousness of it2 as it is possible to get over the sea of ignorance1 by means of spiritual knowledge4 #ca4 ,rma6 it is impossible to arrive at the state of what is called imperishable life and bliss1 when the soul is any how polluted by the blemishes of ignorance4 #cb4 ,the existence of the world verily depends on the existence of the ,supreme2 know this1 and do not question how and whence it came to exist4 #cc4 ,let it be for thee to think only how thou shalt get rid of this unreality2 for it is upon the disappearance of the unreality1 that thou canst know the real truth4 #cd4 ,leave off thinking whence is all this1 how it is and how it is destroyed at last2 believe it to be really nothing1 but only appearing without being actually seen4 #ce4 ,how can one know1 how the unreality appears as reality by his mistake of it1 when the error of reality1 in the unreal1 has taken a firm footing in his mind8 #cf4 ,try your best to destroy this prejudice of yours1 and then you will know the truth4 ,and verily such men are the greatest heroes and most learned in the world1 who are freed from prejudices4 #cg4 ,strive to destroy your baneful ignorance1 or it is sure to overpower on thee as upon the rest of mankind4 #ch4 ,take care1 lest it should enthral thee to the pain of thy repeated transmigrations1 and know ignorance to be the root of all evils and companion of every vice4 ,it creates a man's interest in what proves his peril4 #ci4 ,avoid quickly this false view1 the baneful cause of your fears and sorrows1 and of your diseases and dangers2 and the germ of errors in the mind2 and thereby ford over this perilous ocean of the world4 ,,chapter ,,xlii4 ,,production ,,of ,j,,va ,,or ,,living ,,souls4 ,argument4 ,condensation of ,desires in the ,intellect4 ,and ,formation of living souls thereby4 ,vasishtha continued3--,hear now ,rma6 the antidote against the wide extended malady of ,ignorance1 and the raging endemic of unreality1 which vanishes from view upon your close inspection of it4 #b4 ,that which was proposed to be said 7in chapter ,,xl71 concerning the stwika and rjasika qualities4 ,i am now going to expound the same1 on account of investigating into the powers of the mind4 #c4 ,the same ,brahma who is all-pervading1 undecaying and immortal2 is known as intellectual light and without beginning and end1 and free from error4 #d4 ,the ,intellect1 which is body of ,brahma1 and has its vibration in itself1 becomes agitated and condensed at intervals1 as the translucent water of the ocean has its motion of itself1 and becomes turbid and thickened by its perturbation4 7i4e4 ,the mind is possest of motion contrary to dull and motionless matter1 and it is by its moving force1 that it forms the gross bodies1 as the huge surges of the sea74 #e4 ,as the water of the sea1 is agitated in itself without any motion or excitation from without2 so the ,almighty power exerts its force in itself1 throughout all its eternity and infinity4 7,the water composed of the gases1 is always in motion74 #f4 ,as the air stirs in its own bosom of vacuity for ever1 so the power of the ,divine ,spirit1 exerts itself spontaneously and freely in its own sphere of the spirit4 #g4 ,and as the flame rises high of its own accord1 so the power of the spirit1 extends in itself in all directions4 7,it is the nature of the flame to rise upward only1 but that of the ,spirit1 is to move in every way and all round the great circle of creation74 #h4 ,as the sea seems to move with its sparkling waters1 reflecting the sun and moonbeams upon its surface1 so the almighty spirit appears to shake with the fleeting reflections of creation in its bosom4 #i4 ,as the sea sparkles with the golden beams of the starry frame2 so the translucent vast soul of ,god1 shines with the light of its own intellectual sphere4 #aj4 ,as chains of pearly rays1 glitter to our sight in the empty sky2 so sundry forms of things fly about in the vast vacuity of the intellect4 7,these are as bubbles in the vast expanse of the ,divine ,mind74 #aa4 ,these intellectual images1 being pushed forward by the force of intellect1 they begin to roll in its vacuous sphere like waves in the sea4 7,they are the same in substance1 though different in appearance74 #ab4 ,these images though inseparable from the intellect of the ,divine spirit1 yet they seem to be apart from it1 like the light in the holes of needles and other cavities4 7,the glory of ,god1 is the light and life of all74 #ac4 ,the universal ,omnipotence exhibits itself in those particular forms1 as the moon shows her various horns in her different phases4 #ad4 ,thus the intellectual power of the ,supreme spirit1 coming to shine forth as light1 refracts itself in various forms as the very many semblances of that great light4 #ae4 ,the ,supreme spirit1 though conscious of its nature of infinity and indivisibility1 yet assumes to itself the state of its individuality1 in every separate and limited form of created beings4 #af4 ,when the supreme ,entity takes upon itself these several forms1 it is immediately joined by a train of qualities and properties1 with quantity1 modality and the like as followers in its train4 #ag4 ,the unsubstantial intellect1 deeming itself as a substance by its being separated from the supreme soul2 becomes divided into infinity like the waves of the sea water 7which is one and many74 #ah4 ,as there is no material difference of the armlet and bracelet1 from their matter of the same gold2 so it is the intellect and the soul the one and same thing4 ,it is the thought that makes the difference in their different modes4 #ai4 ,as there is no difference between one lamp and the others1 that are lighted from the same light2 so it is of all souls and intellects1 which are alike in their nature1 but differ only in their particular attributes--upadhis4 #bj4 ,the ,intellect1 being put to action by the force of the soul on particular occasions1 pursues its desires and the objects of its fancy4 #ba4 ,the same intellect also1 taking its volitive and active forms at different times and places2 is styled the embodied soul or spirit1 and known as ,kshetrajna4 #bb4 ,it is so named from its familiarity with the body or ,kshetra1 and its knowledge of the inward and outward actions of it 7or from its knowing its person and personality74 #bc4 ,this being fraught with its desires1 is designated as ,egoism or selfishness2 and this again being soiled by its fancies1 takes the name of the understanding4 #bd4 ,the understanding leaning to its wishes1 is termed the mind2 which when it is compacted for action1 takes the name of the senses or sensation4 #be4 ,the senses are next furnished with their organs called the organs of sense1 which being joined with the organs of action1 the hands and feet are jointly denominated the body4 #bf4 ,thus the living soul being tied to its thoughts and desires1 and being entrapped in the net of pain and sorrow1 is termed ,chitta or heart4 #bg4 ,thus the gradual development of the intellect1 produces its successive results 7or phases as said above72 so these are the different states or conditions of the living soul1 and not so many forms of it1 but all these are the impurities of the soul4 #bh4 ,the living soul becomes associated with egoism in its embodied state1 and this being polluted by its egoistic understanding1 it is entangled in the net of selfish desires1 which becomes the mind4 #bi4 ,the concupiscent mind becomes eager to engraft itself in its consorts and offspring1 and to secure the false possessions of the world to itself and without a rival4 #cj4 ,the tendencies of the mind1 pursue their desired objects1 as the cow follows the lusty bull2 and the mind runs after its objects only to be polluted by them1 as the sweet stream of the river1 meets the sea to become bitter and briny4 #ca4 ,thus the mind being polluted by its selfishness1 loses the freedom of its will2 and becomes bound to its desires1 as the silkworm is enclosed in the cocoon4 #cb4 ,it is the mind that exposes the body to confinement1 by its pursuit after its desires1 until it comes to feel the gall of its own thraldom1 and the bitter regret of the conscious soul4 #cc4 ,knowing itself to be enslaved1 it bids farewell to the freedom of its thought and knowledge2 and begets within itself the gross ignorance1 which rages and ranges free in the forest of this world1 with its horribly monstrous appearance4 #cd4 ,the mind containing within it the flame of its own desires1 is consumed to death like the fettered lion in a fire4 #ce4 ,it assumes to itself the agency of all its various acts1 under its subjection to a variety of desires2 and thus exposes itself to the changes of its state1 in this life and all its future births4 #cf4 ,it labours continually under all its octuple state of understanding2 namely that the knowledge1 intelligence and activity or active agency1 and its egoism or selfishness1 all of which are causes of all its woe4 #cg4 ,it is sometimes styled the prakriti or character1 and at others the my or seat of self delusion4 ,the mind--manas is often converted to malas or foulness1 and very often to karman or activity4 #ch4 ,it is sometimes designated as bondage1 and is often synonymous with the heart2 it is called also as avidy or ignorance1 and frequently identified with the will or volition likewise4 #ci4 ,know ,rma1 the heart is tied to the earth by a chain of sorrow and misery2 it is brimful of avarice and grief1 and the abode of passions4 #dj4 ,it is living dead with the cares of age and the fear of death1 to which the world is subject2 it is troubled with desire and disgust1 and stained by its ignorance and passions4 #da4 ,it is infested by the prickly thorns of its wishes1 and the brambles of its acts2 it is quite forgetful of its origin1 and is beset by the evils of its own making4 #db4 ,it is confined as the silkworm in its own cell1 where it is doomed to dwell with its sorrow and pain2 and though it is but a minim in its shape1 it is the seat of endless hell-fire4 7,a hair as heart4 ,pope4 ,the heart is hell c4 ,milton74 #dc4 ,it is as minute as the soul1 and yet appears as huge as the highest hill2 and this world is a forest of wild poisonous trees1 branching out with their fruits of decay and death4 #dd4 ,the snare of desire is stretched over the whole world2 its fruits are as those of the ,indian fig trees1 which has no pith or flavour within4 #de4 ,the mind being burnt by the flame of its sorrow1 and bitten by the dragon of its anger2 and being drowned in the boisterous sea of its desires1 has entirely forgotten its ,great ,father4 #df4 ,it is like a lost stag straying out of its herd1 and like one demented by his sorrows2 or more like a moth singed by the flame of world affairs4 #dg4 ,it is torn away as a limb from its place in the ,spirit1 and thrown in an incongenial spot2 it is withering away like a lotus plant plucked from its root4 #dh4 ,being cast amidst the bustle of business1 and among men who are inimical or as dumb pictures to him1 every man is groveling in this earth amidst dangers and difficulties4 #di4 ,man is exposed to the difficulties of this dark and dismal world1 like a bird fallen in the waters of the sea2 he is entangled in the snare of the world1 like one snatched to the fairy land in the sky4 #ej4 ,the mind is carried away by the current of business1 like a man borne by the waves of the sea4 ,lift it1 ,o brave ,rma6 from this pit1 as they do an elephant sinking in the mud4 #ea4 ,lift up thy mind by force1 ,o ,rma6 like a bullock from this delusive puddle 7palvala7 of the world1 where it is shorn of its brightness and is weakened in its frame4 #eb4 ,rma6 the man whose mind is not troubled in this world1 with successive joy and grief1 and the vicissitudes of decrepitude1 disease and death1 is no human being3 but resemble a monstrous ,rkshasa1 although he may have the figure of a man on him4 7,it is not humanity to be devoid of human feeling74 ,,chapter ,,xliii4 ,,the ,,repositories ,,of ,,living ,,souls4 ,argument4 ,the ,transmigrations of ,souls by virtue of their ,acts1 and the way of their salvation4 ,vasishtha continued3--,thus the living soul being derived from ,brahma1 assumes to itself the form of the mind1 and is tossed about with the thoughts and cares of the world4 ,it is then changed into thousands and millions of forms1 as it figures to itself in its imagination4 #b4 ,it has undergone many prior births1 and is in the course of migrating into many more2 it will transmigrate into many more also1 which are as multitudinous as the flitting particles of a water-fall 7splitting to many atoms74 #c4 ,these atomic souls of living beings1 being subjected to their desires by the great variety of their wishes2 are made to wander under many forms1 to which they are bound by their desires4 #d4 ,they rove incessantly to different directions1 in distant countries both by land and water2 they live or die in those places1 as the bubbles blow out but to float and burst1 and then sink in the water below4 #e4 ,some are produced for the first time in a new kalpa age1 and others are born a hundred times in it2 some have had only two or three births1 while the births of others are unnumbered 7in a kalpa74 #f4 ,some are yet unborn and are to be born yet on earth1 and many others have passed their births by attainment of their liberation at last4 ,some are alive at present1 and others are no more to be born4 #g4 ,some are born again and again1 for myriads of kalpas1 some remaining in one state all along1 and many in various states repeatedly changing their forms and natures4 #h4 ,some are subjected to the great misery of hell1 and some are destined to a little joy on earth2 some enjoying the great delights of the gods in heaven1 and others raised to the glory of heavenly bodies above4 #i4 ,some are born as ,kinnaras and ,gandharvas and others as ,vidydharas and huge serpents2 some appear in the forms of ,sol1 ,indra and ,varuna 7,ouranas71 and others in those of the triocular ,siva and the lotus-born ,brahm4 #aj4 ,some become the ,kushmnda and ,vetla goblins1 and others as ,yaksha and ,rkshasa cannibals2 some again become the ,brahmnas and the ruling class1 and others become ,vaisyas and ,sdras4 7,the four tribes of ,indo-,aryans74 #aa4 ,some become ,swapacha and ,chandla 7eaters of dog and hog-flesh71 and others as ,kirtas and ,puskasa 7eaters of rotten bodies72 some become the grass and greens on earth1 and others as the seeds of fruits and roots of vegetables1 and as moths and butterflies in the air4 #ab4 ,some are formed into varieties of herbs and creeping plants1 and others into stones and rocks2 some into ,jma and ,kadamba trees1 and others into ,sla1 ,tla and ,tamla forests4 #ac4 ,there are some placed in prosperous circumstances1 and become as ministers and generals and rulers of states2 while others are clad in their rags and remain as religious recluses1 munis and taciturn hermits in the woods4 #ad4 ,some are born as snakes and hydras1 worms1 insects and ants2 whilst there are others in the forms of great lions1 big buffaloes1 stags and goats1 the bos guavas and fleet antelopes in forests4 #ae4 ,some are begotten as storks and cranes1 ruddy geese and cuckoos2 and others are become their pastures in the shapes of lotuses and water lilies1 the nilumbium and other aquatic shrubs and flowers4 #af4 ,some are brought forth as elephants and their cubs1 and as wild boars1 bulls and asses2 and others come into being as bees and beetles1 flies and gadflies1 gnats and musquitoes4 #ag4 ,many are born to difficulties and dangers1 and many to prosperity and adversity2 some are placed in hell pits and others in their heavenly abodes4 #ah4 ,some are situated in the stars1 and some in the hollows of trees2 some move upon the wings of the winds1 and others rest in the still air above or fly freely in the sky4 #ai4 ,many dwell in the sunlight of the day1 and many subsist under the moonbeams at night2 while there be others subsisting upon the beverage1 which they draw from the herbaceous plants4 #bj4 ,some are liberated in their life-time1 and rove about freely in this earth2 while others live in their blissful states 7in holy and lonely hermitage74 ,some are altogether emancipate in their reliance in the ,supreme ,spirit4 #ba4 ,there are some that require long periods for their blessed and ultimate liberation2 and others there are that disbelieve the intellectuality and spirituality of mankind1 and dislike their being reduced to the solity of the soul1 or to be reduced to their oneness or unity with the ,supreme soul--,kaivalya4 #bb4 ,some become regents of the skies above1 and others roll down in the form of mighty streams2 some become females of beautiful appearances1 and others as ugly hermaphrodites and abnormalities4 #bc4 ,some are of enlightened understandings1 and some are darkened in their minds4 ,some are preachers and lecturers of knowledge1 and others in their ecstatic trance of ,samdhi4 #bd4 ,the living souls that are under the subjection of their desires1 are so powerless of themselves1 that they have forgotten their freedom1 and are fast chained to the fetters of their wishes4 #be4 ,they rove about the world1 now flying up and then falling down in their hopes and fears2 and are incessantly tossed up and down1 like playing balls flung on all sides1 by the relentless hands of playful ,death4 #bf4 ,entrapped in the hundred fold snare of desire1 and converted to the various forms of their wishes1 they pass from one body to another1 as the birds fly from one tree to alight on another4 #bg4 ,the endless desires of the living soul1 bred and led by the false imaginations of the mind1 have spread this enchanted snare of magic or my1 which is known by the name of the great world4 #bh4 ,so long are the stupefied souls doomed to rove about in the world1 like the waters in a whirlpool2 as they do not come to understand the true nature of their selves1 as selfsame with the ,supreme-,self4 #bi4 ,having known and seen the true ,self1 by forsaking their false knowledge of it1 they come to their consciousness of themselves1 as identic with the divine ,self2 and having attained this in process of time1 they are released from their doom of revisiting this world of pain and sorrow4 #cj4 ,there are however some insensible beings1 who notwithstanding their attainment of this knowledge1 are so perverted in their natures1 that they have to return again to this earth1 after passing into a hundred lives in it in various shapes 7owing to their disbelief in the self74 #ca4 ,some there are who after having attained to higher states1 fall down again by the lowness of their spirits1 and appearing in the shapes of brute creatures1 have to fall into hell at last4 #cb4 ,there are some great minded souls1 who having proceeded from the state of ,brahma1 have to pass here a single life1 after which they are absorbed in the ,supreme soul4 7,such were the sage ,janaka and the sagely ,seneca74 #cc4 ,there are multitudes of living beings in other worlds also1 some of whom have become as the lotus-born ,brahm1 and others as ,hara 7the ,horus of the ,egyptian trinity74 #cd4 ,there are others who have become as gods and brute creatures in them1 and there are snakes and other reptiles also in them as well as in this earth4 7,astronomers have descried kine in the moon1 and ,hindoos have found it to abound in deer1 whence the moon is called mrignka by them4 ,so are the constellations in the heavens74 #ce4 ,there are other worlds as obvious to view as this earth 7in the starry heavens71 and there are many such worlds that have gone by1 and are yet to appear 7in the immensity of space74 #cf4 ,there are various other creatures of different shapes1 produced by various unknown causes in the other worlds also1 which have their growths and deaths like those of this earth4 #cg4 ,some are produced as ,gandharvas1 and others as ,yakshas 7the ,yakkas at ,ceylon72 and some are generated as ,suras 7,sorians72 and some others as ,asuras 7,assyrians7 and ,daityas 7demons74 #ch4 ,the manners and modes of life of the peoples in other parts of the globe1 are as those of the men living in this part of the earth4 #ci4 ,all creatures move according to their own natures and mutual relations for ever more1 as the waves and currents of a river move forward1 following and followed by others in regular succession4 #dj4 ,the whole creation moves onward in eternal progression1 in its course of evolution and involution1 and in its motions of ascension and descension like the waves of the ocean4 #da4 ,in this manner do the multitudes of living beings1 proceed from the ,supreme ,spirit1 who with the consciousness of their self-existence1 rise from and fall at last into it4 7,the consciousness of the universal soul1 is divided into the individual souls of beings1 that are derived and detached from it74 #db4 ,all created beings are detached from their source1 like the light from the lamp and the solar rays from the sun2 they are like sparks of red hot iron1 and the scintillation of fire4 #dc4 ,they are as the particles 7or minute moments7 of time1 and the flying odours of flowers2 or as the cold icicles and the minutial of rain water1 borne by breeze and cooling the air all around4 #dd4 ,so the flitting particles of life1 flying from one spot to another1 and filling different bodies with animation1 are at last absorbed in the main spring of vitality whence they had risen4 #de4 ,the particles of vital air1 being thus spread out and scattered over the universe1 come to assume the various forms of animated beings in all the worlds1 but they are all mere creations of our ignorance1 and are in reality like the rolling waves of water in the vast ocean of eternity4 ,,chapter ,,xliv4 ,,the ,,incarnation ,,of ,,human ,,souls ,,in ,,the ,,world4 ,argument4 ,discussion about incarnation of the spirit1 and its extinction by death and liberation4 ,rma asked3--,i understand now how the particles of the ,divine ,spirit1 take the forms of the living souls2 but ,i cannot conceive how it assumes the corporeal body composed of bones and ribs4 #b4 ,vasishtha replied3--,why don't you know it ,rma1 when ,i have explained it to you before8 ,where have you lost your deductive reasoning of arriving to the conclusion from those premises4 #c4 ,all these corporeal bodies in the world1 and all these moving and unmoving persons and things1 are but false representations1 rising before us as the visions in our dreams4 #d4 ,the phenomenal world differs only in its being but a longer and more delusive dream2 it is as the sight of the double moon by optical deception1 and of a mountain in the delusion of darkness4 #e4 ,the enlightened mind which is cleared of its drowsiness of ignorance1 and is freed from the fetters of its desire1 views the world to be no more than a dream4 #f4 ,the world is a creation of the imagination1 by the nature of all living souls1 and it remains therefore impressed in the soul1 until it attains its final liberation4 #g4 ,the fleeting essence of the soul1 is like the eddy of waters2 or like the germ of the seed1 or more like the leaflet of a sprout4 #h4 ,and as the flower is contained in the branch1 and the fruit within its flowers2 so this creation of the imagination1 is contained in the receptacle of the mind4 #i4 ,as the ever-changing form of the chameleon1 exhibits but a particular hue at a time2 so the ever-varying mind shows only the figure1 which is prominent in its thought for the time being 7and this inward figure is reflected by the visual organs74 #aj4 ,the same thought assumes a visible form1 as the clay takes the form of a pot2 and the good thoughts and actions of the prior state of life1 serve to give the soul a goodly form in its next birth on earth4 #aa4 ,we see the mighty lotus-born ,brahm situated in the cell of that flower1 and find it to be the effect of the good thoughts he had in his mind4 #ab4 ,this unlimited creation is the false fabrication of imagination2 whereupon the living soul in conjunction with the mind1 obtained the state of ,virinch the ,brahm 7vir inchoatious or incipiens the primary man1 otherwise called dima-purusha--,adam or the first male74 #ac4 ,rma said3--,i require1 ,sir1 to be fully informed1 whether all other beings sprang from the same cause as ,brahm--the lotus-born4 #ad4 ,vasishtha answered3--,hear me tell you1 ,o long-armed ,rma1 the manner of ,brahm's having the body2 and from his instance1 you will learn about the existence of the world4 #ae4 ,the ,supreme soul1 which is unlimited by time or space1 takes of his own will1 and by the power of his ,omnipotence1 the limited forms of time and space upon himself4 #af4 ,the same becomes the living soul1 and is fraught with various desires in itself1 of becoming many3--aham bahu syma4 #ag4 ,when this limited power which is ,brahm1 thinks on the state of his having been the ,hiranyagarbha1 in his former state of existence in the prior ,kalpa2 he is immediately transformed to that state which is in his mind1 and which is ever busy with its thoughts and imaginations4 #ah4 ,it thinks first of the clear sky1 the receptacle of sound1 and which is perceptible by the auditory organs2 and this thought being condensed in the mind1 makes it vibrate as by the wind of the air4 #ai4 ,it thinks then on the vibrations of air1 which are the objects of feeling1 through the porous skin and the mind2 and is moved by the thoughts of air and wind to assume that form1 which are invisible to the naked eye4 #bj4 ,the condensation of the elements of air and wind together1 produced the idea of light which is the cause of sight1 and which has the colours and figures for its objects2 and thus the mind being actuated by its triple thoughts of air1 wind and light1 produced the property of fire4 #ba4 ,these joined immediately to produce the idea of coldness the property of water2 and the mind then came to form the quadruple ideas of the four elements of air1 wind1 fire and water4 #bb4 ,these united together produced the gross form of earth--the receptacle of scent2 and then the mind being filled with these minute elementary particles in its thoughts of them1 forsook its fine form of the spirit for its gross body of the quintuple elements 7called the quintessence of material bodies 7panchabhautika774 #bc4 ,it saw this body shining as a spark of fire in the sky1 which joined with its egoism and understanding1 formed its personality4 #bd4 ,this is called the spiritual body 7lingasarra71--the embodying octuple1 which is situated as the bee in the pericarp of the lotus like heart1 and which gives growth to the outer body by its inner working 7as the inner seed grows the outer tree74 #be4 ,it is thickened by the action of the heart of its internal process of calefaction1 like the bel fruit or woodapple4 ,and the outer body receives the qualities of the inner mind1 as the jewel shines with the lustre of the little particle of gold1 which is infused in the melted state of the metal in the crucible4 #bf4 ,the quality of the inner soul or mind1 manifests itself in the outer body1 as the quality of the seed appears in the form and taste of its fruit4 ,the mind then dwells upon the thoughts of its actions1 which have their display in the several organs1 and members of the bodily actions1 which are produced by the motions of the inner thoughts and acts1 as the leaves and branches of trees are projected by the inner process and operations of the seed4 #bg4 ,its thoughts of upside and below1 lifts and lowers its head and feet upward and down-ward2 and its thought of both sides1 extends its two arms to the right and left4 #bh4 ,its thoughts of the backward and forward1 places its back behind1 and its breast and belly before it2 and the hairs on the head and fingers of the hands1 are as the filaments and twigs of trees4 #bi4 ,in this manner did ,brahm1 who is called a muni or mental being1 from his having sprung from the mind of ,brahma1 produced the several parts of his body1 according to his thoughts of their usefulness to it4 #cj4 ,he brought the body and its limbs to compactness1 as the seasons bring their fruits and grains to perfection4 ,thus is every thing perfected in time1 and all beings have their beautiful bodies and figures4 #ca4 ,he1 the lord ,brahm was the progenitor of all beings1 and fraught with the qualities of strength and understanding1 activity1 dignity and knowledge4 7,the ,smriti attributes the ,siddhi chatushtaya or quadruple perfections to him74 #cb4 ,being begotten by the vacuous ,brahma1 he resides in the lap of vacuity2 and is of the form of melted gold1 like every other luminous body in the heavens4 #cc4 ,though situated in the ,supreme1 yet the mind of ,brahm is liable to the mistakes of its own making2 and at times it quite forgets its having no beginning1 middle nor end1 like its source4 #cd4 ,sometimes the lord thinks himself1 as identic with the waters which existed before creation in his mind2 and at another as the mundane egg1 which was as bright as the fire of universal destruction 7see ,manu ,i74 #ce4 ,sometimes the lord thought himself as the dark wood1 which covered the earth before creation of living animals1 and them as the lotus bed 7wherein he was born74 ,afterwards he became of many forms at each phase and epoch of creation4 7,these epochs are called kalpas or periods1 in which the divine mind manifested itself according to its wish within the different stages of creation74 #cf4 ,thus ,brahm became the preserver of many kinds of beings1 which he created of his own will from his mind at each stage or kalpa-period2 of which he was the first that issued from ,brahma himself4 7,he was the first begotten1 and nothing was created but by him74 #cg4 ,when ,brahm was first begotten1 he remained in his happy state of insensibility and forgetfulness 7of his former existence72 but being delivered from his torpor in the womb1 he came to see the light4 7i4e4 ,he saw the light of heaven1 after his delivery from the darkness of the womb74 #ch4 ,he took a corporeal body1 with its breathings and respirations 7prnpna72 it was covered with pores of hair1 and furnished with gums of two and thirty teeth4 ,it had the three pots of the thighs1 backbone1 and bones1 standing on the feet below2 with the five air1 five partitions1 nine cavities1 and a smooth skin covering all the limbs4 7,the five airs are prnpna c4 ,the five partitions are1 the head1 the legs1 the breast1 belly and the hands74 #dj4 ,it is accompanied by twice ten fingers and their nails on them2 and with a couple of arms and palms and two or more hands and eyes 7in the cases of gods and giants74 #da4 ,the body is the nest of the bird of the mind1 and it is hole of the snake of lust2 it is the cave of the goblin of greediness1 and the den of the lion of life4 #db4 ,it is a chain at the feet of the elephant of pride1 and a lake of the lotuses of our desire2 ,the lord ,brahm looked upon his handsome body1 and saw it was good4 #dc4 ,then the lord thought in himself1 from his view of the three times of the past1 present and future1 and from his sight of the vault of heaven1 with a dark mist as a group of flying locusts4 #dd4 8,what is this boundless space1 and what had it been before4 ,how came ,i to being80 ,thus pondering in himself1 he was enlightened in his soul4 7,thus did ,adam inquire about his birth1 and the production of the world in ,milton's ,paradise ,lost74 #de4 ,he saw in his mind the different past creations1 and recollected the various religions and their various sects1 which had grown upon earth one after the other4 #df4 ,he produced the holy ,vedas as the spring does its flowers2 and formed with ease all varieties of creatures from their archetypes in his mind4 #dg4 ,he set them in their various laws and customs1 as he saw them in the city of his mind1 for the purpose of their temporal and spiritual welfare4 #dh4 ,he thought upon the innumerable varieties of sstras which had existed before1 and all of which came to exist on earth in their visible forms1 from their prototypes in his eternal mind2 like the flowers springing from the womb of the vernal season4 #di4 ,thus ,o ,rma6 did ,brahm take upon him the form of the lotus-born1 and create by his activity1 all the different creatures upon their models existent in his mind1 which took their various forms in the visible world at his will4 7,so the ,sufi and ,platonic doctrine of the phenomenal1 as a copy of the noumena1 or the suari zahiri as but a shadow of the suvari manavi or catini4 ,see ,allami74 ,,chapter ,,xlv4 ,,dependance ,,of ,,all ,,on ,,god4 ,argument4 ,the mind being a finite production1 its product of the world1 is as unreal as the thoughts of the mind4 ,vasishtha continued3--,the world appearing as substantial1 has nothing substantive in it2 it is all a vacuity and mere representation of the imageries and vagaries of the mind4 #b4 ,neither is time nor space filled by any world at all1 but by the great spirit1 who has no form except that of vacuum4 7,the spirit of ,god fills the infinite vacuity from all eternity74 #c4 ,this is all imaginary1 and as visionary as a city seen in a dream2 whatever is seen any where is fallacy1 and existing in the infinite vacuity4 7,all is void amidst the great void of ,brahma's ,mind74 #d4 ,it is a painting without its base1 and a vision of unrealities2 it is an uncreated creation1 and a variegated picture in empty air 7without its canvas74 #e4 ,it is the imagination of the mind1 that has stretched the three worlds1 and made the many bodies contained in them4 ,reminiscence is the cause of these creations1 as the eyesight is the cause of vision4 #f4 ,the pageantry of the world is an erroneous representation1 like the elevations and depressions in a painting2 they are not distinct from the supreme spirit1 in which they are situated as buildings stand on their foundation4 7,or as statues in bas-relief74 #g4 ,the mind has made the body for its own abode1 as some worms make their cortices or coatings1 and the soul also has its sheaths or koshas 7namely the annamaya kosha c474 #h4 ,there is nothing which the mind can not get or build in its empty imagination1 however difficult or unattainable it may appear to be4 #i4 ,what impossibility is there of the same powers residing in ,omnipotence1 which are possessed by the mind in its secluded cell8 7,the spiritual powers must be greater than the mental74 #aj4 ,it is not impossible1 ,o ,rma6 for any thing to be or not to be at any time or always1 when there is the omnipotent ,lord1 who can create or annihilate all things at his will4 7,the positive and the negative are co-eternal with the eternal ,mind1 though it is an impossibility in the order of nature1 as2 8,it is impossible for the same thing to be1 and not to be at the same time40 ,locke74 #aa4 ,mind that1 when the mind is empowered to make its own body1 and to form others in its imagination1 how much more is the power of the almighty to make and unmake all things at his will4 #ab4 ,it is divine will that has brought the gods1 the demigods and all mankind into existence2 and it is by the cessation of the 7creative7 will1 that they cease to exist as the lamp is extinguished for want of its oil4 #ac4 ,behold the sky and all things under it to be displayed by the divine will1 and understand the universe as the visionary scene of thy dream laid open to thy sight4 #ad4 ,there is nothing that is born or dies here at any time1 because every thing is a nullity in its true sense4 #ae4 ,there is also nothing1 that becomes more or less in any wise when there is nothing in existence2 for how can that 7soul7 have a body when it is bodyless1 and can it be parted1 when it is an undivided whole8 #af4 ,rma6 seeing by thy keen sightedness1 that all these bodies are bodiless 7i4e4 only imaginary beings71 why shouldst thou fall into the error 7of taking them for realities874 #ag4 ,as the mirage is made to appear by the heat of the sun1 so do these false appearances seem as true to thee from the certainty of thy mind4 ,so also are ,brahm and others but creatures of thy fancy4 #ah4 ,they are as false as the sight of two moons in the sky by thy false imagination1 it is the great fallacy of thy mind1 that represents these false forms of the world before thee4 #ai4 ,as the passenger in a boat sees the fixed objects on earth to be moving about him1 so these varieties of visible objects offer themselves to thy view4 #bj4 ,know the world as an enchanted scene1 presented by the magic of thy error 7my72 it is a fabrication of the working of thy mind1 and is a nullity though appearing as a reality4 #ba4 ,all this world is ,brahma1 what else is there beside him8 ,what other adjunct can he have1 what is that8 ,whence did it come1 and where is it situated8 #bb4 ,that this is a mountain and that is a tree1 are appendages affixed by our error and mistake1 it is the prejudgment of the mind1 that makes the unreality appear as a reality4 #bc4 ,the world is the creation of error and idol of fools2 shun your fond desire and thoughts of it1 ,rma1 and think of thy unworldly soul4 #bd4 ,it is as false as the visionary scene of a prolonged dream1 and an aerial building of the fancies of the mind4 #be4 ,shun this grand display of the world1 which is so substantial to sight1 and so inane when felt2 ,it is the den of the dragons of desire1 foaming with the poison of their passions4 #bf4 ,knowing the world as unreal1 try to regard it as nothing2 because the wise will never go after a mirage knowing it such4 #bg4 ,the foolish man that runs after some imaginary object of his heart's desire1 is surely exposed to trouble and disappointment for his folly4 #bh4 ,whoever desires to have any thing in this world1 after knowing it as an unreality1 surely perishes with his soul for his forsaking the reality4 #bi4 ,it is only that error of the mind1 which makes it mistake a rope for a snake2 and it is the variety of the thoughts and pursuits of men1 that makes them roll about in the world4 #cj4 ,when some vain thought labors in the mind1 like the moon appearing to move under the water2 it beguiles little children only1 and not the wise as yourself4 #ca4 ,he who pursues the virtues for his future happiness1 surely kindles the fire of his intelligence to destroy the frost of his ignorance4 #cb4 ,all the gross bodies that are seen here in this world1 are all the creatures of the working of the mind1 as the building of aerial castles in our thought4 #cc4 ,it is the heart's desire that produces these things1 as it is want of desire that destroys them all4 ,the unrealities appear as true as the fairylands appearing to view4 7,fairy cities like the sight of castles in the icebergs74 #cd4 ,know ,rma1 that nothing that is existent is lost on the dissolution of the world1 nor what is inexistent of its nature1 can ever come into existence4 #ce4 ,say ,rma1 what things you call as entire or broken1 or to be growing or decaying1 when these ideas are but the formations of your sound or unsound mind or the working of your fancy4 #cf4 ,as children make and break their toy-dolls of clay at will1 so the mind raises and erases its thoughts of all things in the world 7by its repeated recollections and oblivions of them74 #cg4 ,as nothing is lost or drowned in the talismanic tank of a conjuror1 so nothing is dead or dissolved in the magical sea of this world 7samsra sgara74 #ch4 ,the unrealities being all untrue1 it is true that nothing is lost by their loss4 ,hence there is no cause for our joy or sorrow in this unreal world4 7,why sorrow1 when a fragile is broken1 or a mortal is no more74 #ci4 ,if the world is altogether an unreality1 ,i know not what may be lost in it2 and if nothing whatever is really lost in it1 what reason can there be for the wise to sorrow for it8 #dj4 ,if the ,deity is the only absolute existence1 what else is there for us to lose in it8 ,the whole universe being full with ,brahma1 there can be no cause of our joy or sorrow for any thing whatever4 #da4 ,if the unreality can never come to existence1 it cannot have its growth also4 ,what cause is there of our sorrow for their want of growth or existence8 #db4 ,thus every thing is but unreal and mere cause of our delusion1 what is there that may be reckoned as the best boon for us1 that the wiseman can have to desire4 7,no real bliss is to be found on earth74 #dc4 ,but all this when taken in the sense of their being full with the ,divine ,spirit1 what thing is there so very trifling for the wise man to dispose or refuse to take8 #dd4 ,but he who considers the world as an unreality1 is never subject to joy or sorrow at his gain or loss of any thing4 ,it is only the ignorant that is elated or depressed at the one or the other4 #de4 ,that which was not before nor will remain afterwards1 is likewise the same nihility at present2 therefore who so desires the nullity1 is said in the ,sruti to be null himself4 7,the ,sruti says3 ,nothing there was1 nothing there is1 and nothing will last in the end except the being of ,god74 #df4 ,what was before and what will be in the end1 the same is in being 7in esse7 even at present2 therefore1 what is always in esse1 it is that entity alone that is seen everywhere and at all times4 #dg4 ,there are the unreal sky and moon and stars1 seen underneath the water2 it is only the deluded boys that like to look at them1 but never the wise 7who look at the reality and not at its shadow74 #dh4 ,children take a liking for light1 empty and gaudy baubles2 which are of no good or use to them nor any body at all1 and are rather led to sorrow at their loss1 than derive any good from their gain whatever4 #di4 ,therefore act not as a child1 ,o lotus-eyed ,rma6 but conduct yourself as the wise1 and by looking at these fleeting baubles as ever evanescent1 rely in the ,everlasting alone4 #ej4 ,rma6 be not sad or sorry to learn1 that all these with thyself and myself are nothing in reality2 nor be glad or joyous to know1 that all these and ourselves are real entities4 ,but reckon alike whether these be or not be2 because it is the ,one ,being1 that becomes and unbecomes anything1 it is the only ,being1 and all things that becomes4 #ea4 ,vlmki said3--,as the sage was saying in this manner1 the day glided away to its dusk2 the sun departed to his even tide and evening service1 and with him the assembly parted to their evening ablutions and rest1 after which they assembled again to the court with the rising sun4 ,,chapter ,,xlvi4 ,,description ,,of ,,living ,,liberation4 ,argument4 ,the emancipation of ,living souls from the thraldom of the ,world4 ,vasishtha said3--,no man knows sorrow as long as he is in possession of his pleasant home1 family and wealth2 but why should he be sorrowful upon their disappearance1 knowing them as a short-lived enchantment and accompaniment4 #b4 ,what pleasure or pain can one derive1 either from the grandeur or destruction of his aerial castle1 and what cause of joy can he have in his ignorant children1 or of sorrow upon their death8 7,an ignorant son is sorrow to his father4 ,solomon74 #c4 ,what joy is there in the increase of our wealth or family1 seeing them as the increasing mirage of water which can never satisfy the thirsty4 7,the thirst for riches is never satisfied4 ,lat4 ,auri sacra fames4 ,verg474 #d4 ,there is increase of care with the increase of wealth and family2 and there is no happiness in the increase of worldly possessions and affections4 7,care follows increasing wealth4 ,little wealth little care74 #e4 ,the abundance of carnal enjoyments1 which are delightsome to the ignorant voluptuary1 is quite distasteful and disgusting to the abstemious1 wise and learned4 7,carnal pleasures are brutish1 but mental delights are relished by the wise74 #f4 ,what joy is there in the possession of temporary wealth and family to the wise1 that seek their lasting welfare1 and are quite indifferent about these8 #g4 ,therefore1 ,o ,rma6 be truly wise in thy conduct in this world2 shun the transient as they are transitory1 and lay hold on whatever offers of itself unto thee4 7,be content with what thou gettest74 #h4 ,inappetency of what is ungotten1 and enjoyment of what is in present possession2 are the true characteristic of the wise and learned4 7,contentment is abundance2 and a contented mind as a continued feast74 #i4 ,take care of this bewildering world1 where thy enemies are lurking in many a deceitful shape2 and conduct thyself as the wise man1 evading the dangers that wait upon the unwise4 7,the enemies are of seven shapes1 viz43 a swordsman1 a poisoner1 an incendiary1 a curser1 an exorcist1 a backbiter and an adulterer74 #aj4 ,they are great fools who do not look deeply into the things1 and think the world to be without any fraud or guile4 7,the credulous are most imposed upon74 #aa4 ,fools are led by the deceitful speech of cheats1 to fall into the temptations of the world2 but men of right understanding place no reliance in them1 nor plunge themselves into the pit of errors4 7,it is cunningness to keep from the cunning74 #ab4 ,he who knowing the unrealities1 place no reliance in anything2 is said to have mastered all knowledge1 and is never liable to error4 7,discrimination of truth and untruth1 and of right and wrong1 constitute the highest wisdom of man74 #ac4 ,who so knowing himself as frail as any thing in this frail world1 has his faith in neither1 is never liable to fall into the error of taking either of them for real4 #ad4 ,placed between the unreality and reality of this and next life1 you must have the good sense of sticking to the ,truth1 and neither wholly reject or stick to this or the next4 7,the text says1 stick not to the outward or inward alone3 i4e4 either to the outer world or the inner spirit entirely1 but attend to your interests in both of them74 #ae4 ,though engaged in business1 yet you must remain1 ,o ,rma6 quite indifferent to all things2 because the apathetic and inappetent are truly happy in this world4 #af4 ,he who has nothing to desire or leave1 but lives as he is obliged to live1 has his intellect as unsullied as the lotus-leaf1 to which the laving waters never stick4 #ag4 ,let thy accessory organs manage thy outward affairs or not2 but keep thy apathetic soul quite unconcerned with all4 7i4e4 ,the body and mind may attend to business2 but the soul must remain aloof from all74 #ah4 ,let not thy mind be plunged in and deeply engaged with the objects of sense1 by thinking them in vain to be thy properties and possessions2 but manage them or not with utter indifference of thy mind4 7i4e4 ,observe a stoical indifference in all thy worldly concerns74 #ai4 ,when thou comest to feel1 ,rma6 that the sensible objects have ceased to give any relish to thy soul1 then thou shalt know thyself to have reached the acme of thy spiritual edification1 and got over the boisterous sea of the world4 #bj4 ,the embodied or disembodied soul whether living or dead1 that has ceased to have any taste for sensuous enjoyments1 has attained its liberation without its wishing for it4 #ba4 ,try ,rma6 by your superior intelligence1 to separate your mind from its desires1 as they extract the perfume from flowers4 #bb4 ,they that have not been swept away by the waves of their desires1 to the midst of the ocean of this world1 are said to have got over it2 but the others are no doubt drowned and lost in it4 7,this is the first time that ,i found the word budita to occur in ,sanskrit in the sense of drowned4 ,see the vernacular ,bengali dubita also74 #bc4 ,sharpen your understanding to the edge of a razor1 erase the weeds of doubt therewith1 and after scanning the nature of the soul1 enter into thy spiritual state of blessedness4 #bd4 ,move about as those who have attained to true knowledge1 and elevated their minds with true wisdom2 and do not act as the ignorant worldling3 who is mindful of the present state1 and unmindful of the future4 #be4 ,in conducting yourself in this world1 you should imitate them that are liberated in their life time1 who are great in their souls and understandings1 and who are ever satisfied with themselves1 and not follow the examples of the greedy and wicked4 #bf4 ,those having the knowledge of both worlds1 neither slight nor adhere to the customs of their country1 but follow them like other people during their life time4 7i4e4 ,act in harmony and conformity with approved custom and usage74 #bg4 ,great men knowing the truth1 are never proud of their power or good qualities1 nor of their honour or prosperity like the vulgar people4 #bh4 ,great men are not depressed by adversity1 nor elated by prosperity2 but remain fixed like the sun in the sky without anything to support it4 #bi4 ,great minds like warriors ride in the chariots of their bodies1 clad in the armour of their knowledge2 they have no desire of their own1 but conduct themselves according to the course of the time4 #cj4 ,you too ,rma6 have gained your extensive learning in philosophy1 and it is by virtue of your prudence1 that you can manage yourself with ease4 #ca4 ,suppress the sight of the visibles1 and avoid your pride and enmity2 then roam wherever you will1 and you will meet with success4 #cb4 ,be sedate in all circumstances1 unattached to the present1 and wishing to know all other things in future2 have the calm composure of your mind1 and go where you will4 #cc4 ,vlmki said3--,rma1 being advised in this manner by the pure doctrines of the sage1 brightened in his countenance2 and being full within himself with the ambrosia of his knowledge2 shone forth like the ambrosial moon with her cooling beams4 ,,chapter ,,xlvii4 ,,description ,,of ,,the ,,worlds ,,and ,,their ,,demiurgi4 ,argument4 ,relation of many past and ,future ,worlds1 and of the gods and other beings contained in them4 ,rma said3--,o venerable sir1 that art acquainted with all religious doctrines and versed in all branches of the ,vedas1 ,i am set at perfect ease by thy holy preachings4 #b4 ,i am never satiate with hearing your speech1 which is equally copious1 clear and elegant4 #c4 ,you have said sir1 of the birth of ,brahm in course of your lecture on the productions of the satva and rjasa qualities4 ,i want you to tell me more on that subject4 #d4 ,vasishtha answered3--,there have been many millions of ,brahms and many hundreds of ,sivas and ,indras1 together with thousands of ,nryanas1 that have gone by 7in the revolution of ages74 #e4 ,there have been various kinds of beings also in many other worlds1 having their manners and customs widely differing from one another4 #f4 ,there will also be many other productions in the worlds1 synchronous with others1 and many to be born at times remotely distant from one another4 #g4 ,among these1 the births of ,brahm and the other gods in the different worlds1 are as wonderful as the productions of many things in a magic show4 #h4 ,some creations were made with ,brahm as the first born1 others with ,vishnu and some with ,siva as the next created beings4 ,there were some other 7minor productions71 having the munis for the patriarchs4 7,these are the different periods of the formation of the world under the different ,demiurgi74 #i4 ,one ,brahm was lotus-born1 another was produced from the water2 and a third was born of an egg1 and the fourth was produced in the air4 7,these are named as the ,padmaja1 ,nryana1 ,andaja and ,maruta74 #aj4 ,in one egg the sun was born with all his eyes1 and in another ,vsava--the ,indra2 in some one was born the lotus-eyed ,vishnu1 and in another he with his three eyes as ,siva4 #aa4 ,in one age was born the solid earth1 having no holes for the growth of vegetables1 in another it was overgrown with verdure2 it was again filled with mountains1 and at last covered by living creatures4 #ab4 ,the earth was full of gold in some place1 and it was hard ground at others2 it was mere mud in many places1 and incrusted with copper and other metals in some4 #ac4 ,there are some wondrous worlds in the universe1 and others more wondrous still than they2 some of them are luminous and bright1 and others whose light have never reached unto us4 #ad4 ,there are innumerable worlds scattered in the vacuum of ,brahma's essence1 and they are all rolling up and down like waves in the ocean4 7,here the infinite vacuity1 is represented as the body of ,brahma1 and the sole substance of all other bodies74 #ae4 ,the splendours of worlds1 are seen in the ,,supreme like waves in the sea1 and as the mirage in the sandy desert2 they abide in ,him as flowers on the mango tree4 #af4 ,it may be possible to count the particles of the solar rays1 but not the number of worlds abounding in the ,supreme ,spirit4 #ag4 ,these multitudes of worlds rise and fall in the ,universal ,spirit1 like gnats flying and following others in swarms in the rainy season4 #ah4 ,it is not known since when they have been in existence1 and what numbers of them have gone by1 and are remaining at the present time4 #ai4 ,they have been rolling without beginning like the billows of the sea2 those that are past and gone had their previous ones1 and they their prior ones also4 #bj4 ,they rise over and over1 to sink lower and lower again2 just as the waves of the sea1 rising aloft and falling low by turns4 #ba4 ,there are series of mundane worlds like the egg of ,brahm1 which pass away by thousands like the hours in course of the year4 #bb4 ,there are many such bodies revolving at present1 in the spacious mind of ,brahma2 beside the mundane system of ,brahm 7,brahmnda74 #bc4 ,there will grow many more mundane worlds in the infinity of the divine mind1 and they will also vanish away in course of time1 like the evanescent sounds in the air4 7,the sounds are never lost1 but remain in the air4 ,sabdonityam74 #bd4 ,other worlds will come into existence in the course of other creations1 as the pots come to be formed of clay1 and the leaves grow from germs in endless succession4 7,here ,brahma is made the material cause of all74 #be4 ,so long doth the glory of the three worlds appear to the sight1 as long as it is not seen in the intellect1 in the manner as it exists in the divine mind4 #bf4 ,the rising and falling of worlds are neither true nor wholly false2 they are as the fanfaronade of fools1 and as orchids of the air4 #bg4 ,all things are of the manner of sea waves1 which vanish no sooner than they appear to view1 and they are all of the nature of paintings1 which are impressed in the mind4 #bh4 ,the world is a perspective1 and all things are but paintings in it2 they are not without the tableau of the mind1 and are represented in it as the figures on a canvas4 #bi4 ,the learned in divine knowledge1 consider the creations proceeding from the ,spirit of ,god1 as showers of rain falling from the waters contained in the clouds4 #cj4 ,the visible creation is no more distinct from ,god1 than the sea water exuding from the earth and the earth itself1 and the leaves and seeds of the ,simul tree from the tree itself4 #ca4 ,all created things that you see in their gross or subtle forms1 have proceeded from the vacuity of the ,divine ,mind1 and are strung together1 like a rosary of large and small gems and beads4 #cb4 ,sometimes the subtile air is solidified in the form of the atmosphere1 and therefrom is produced the great ,brahm1 thence called the air-born lord of creatures4 #cc4 ,sometimes the atmospheric air is condensed into a solid form1 and that gives birth to a ,brahm2 under the title of the atmospheric lord of creation4 #cd4 ,at another time it is light that is thickened to a luminous body1 and thence is born another ,brahm1 bearing the appellation of the luminous lord of all creatures4 #ce4 ,again the water being condensed at another time1 produced another ,brahm designated the aqueous lord of creation4 #cf4 ,sometimes the particles of earth take a denser form1 and produce a ,brahm known as the terrene ,brahm4 7,such was ,adam made out of the dust of the ground74 #cg4 ,it is by extraction of the essences of these four ,brahms1 that a fifth is formed under the name of the quintuple ,brahm1 who is the creation of the present world4 #ch4 ,it is sometimes by the condensation of water1 air or heat1 that a being is produced in the form of a male or female4 #ci4 ,it is sometimes from the speaking mouth of this being1 and from his feet and back and the eyes1 that different men are produced under the appellations of ,brhmana1 ,kshatriya1 ,vaisya and ,sdras4 7,these ,kshatriyas are born from the arms and eyes according to ,manu74 #dj4 ,sometimes the great ,being causes a lotus to grow out of his navel2 in which is born the great ,brahm known as the lotus-born4 #da4 ,all these theories of creation 7in the different sstras7 are idle dreams1 and as false as the dreams in our sleeping state2 they are the reveries of fancy like the eddies of water4 #db4 ,tell me what do you think of these theories in your own judgment2 do they not appear as the tales told to boys8 #dc4 ,sometimes they imagine a being produced in the pure vacuity of the ,divine mind1 this they call the golden and mundane egg1 which gave birth to the egg-born ,brahm4 #dd4 ,it is said also that the first and divine ,male1 casts his seed in the waters1 which grows up to a lotus-flower which they call the great world4 #de4 ,this lotus is the great womb of the birth of ,brahm1 and at another time of the sun also2 sometimes the gods ,varuna and ,vayu also are born of it1 and are thence called oviparous4 #df4 ,thus ,rma1 are the different accounts of the production of ,brahm--the creator1 so various also is the description of this unsolid and unsubstantial creation4 #dg4 ,i have related to you already about the creation of one of these ,brahms1 and mentioned about the production of others without specifying their several works4 #dh4 ,it is agreed by all1 that the creation is but the development of divine mind2 although ,i have related for your acquaintance1 the various processes of its production4 #di4 ,the stwika and other productions1 of which ,i told you before1 have all come to existence1 in the manner ,i have narrated to you4 #ej4 ,now know the endless succession of all things in the world2 creation is followed by destruction as pleasure by pain2 and as ignorance is followed by knowledge1 and bondage by liberation4 #ea4 ,past creations and objects of affection being gone1 others come to rise in future1 as the lamps are lighted and extinguished by turns at home4 #eb4 ,the production and destruction of all bodies1 are as those of ,brahm and the lamps1 they assume their forms in their time1 but become an undistinguishable mass after death4 #ec4 ,the four ages of the world1 namely1 the ,satya1 ,tret1 ,dwpara and ,kali ,yugas1 revolve in endless rotation1 like the wheel of the potter or of any other engine4 #ed4 ,the ,manvantaras and ,kalpa cycles succeed one another1 as the day and night1 the morning and evening1 and the times of work follow those of rest by turns4 #ee4 ,all worlds and things are under the subjection of time4 ,they are subject to repeated successions1 and there is nothing without its rotation4 #ef4 ,they all proceed of their nature from the vacuum of ,divine ,intellect1 as the sparks of fire scintillate from the red-hot iron4 #eg4 ,all things once manifest1 are next concealed in the divine mind2 just as the season fruits and flowers1 disappear after their appearance in season4 #eh4 ,all productions are but fluctuations of the mind of the ,supreme spirit2 their appearances to our view1 are as the sight of two moons to infirm eyes4 #ei4 ,it is the intellect alone1 which exhibits these appearances to our view2 they are always situated in the intellect1 though they appear without it like the beams in the inner disk4 #fj4 ,know ,rma1 the world to be never in existence2 it is a motionless show of that power1 which resides only in the ,supreme spirit4 #fa4 ,it is never as it appears to you1 but quite a different thing from what it seems to be2 it is a show depending on the power of the ,omnipotent4 #fb4 ,what the world exists since the mah kalpa or great will of ,god1 and there is no more any other world to come into existence in future1 is the conclusion of the learned holds good to the present time4 7,this belief is based on the holy text1 8so aikshata--,god willed--#8,let there be'1 and there was all074 #fc4 ,all this is ,brahma to the intelligent1 and there is no such thing as the world1 which is a mere theory 7upapdya7 of the unintelligent4 #fd4 ,the insapient consider the world as eternal1 from the continued uniformity of its course2 but it is the effect of the everlasting error1 which raises the false supposition of the world4 #fe4 ,it is their theory of repeated transmigrations1 that they cannot say anything otherwise2 but must conclude the world as such1 in order to keep pace with their doctrine4 7,the doctrine of perpetual metempsychosis of the ,mmmsaka materialists1 naturally makes them suppose the eternity of the world74 #ff4 ,but it is to be wondered why they do not consider the world to be destructible1 seeing the incessant perishableness of all things all around4 7,they flash as momentary lightenings in their appearance1 to be extinguished into nothingness soon after74 #fg4 ,so others 7the ,snkhyas7 seeing the continuous course of the sun and moon1 and the stability of mountains and seas all about1 come to the conclusion of the indestructibility of the world from these false analogies4 #fh4 ,there can be nothing whatever1 which does not reside in the wide expanse of the ,divine mind2 but as these are but the conceptions of the mind1 they can never have any visible or separate form or existence4 #fi4 ,all these appear in repetition1 and so repeated is the course of our births and deaths2 as those of pain and pleasure succeeding one another1 and our rest and actions1 following each other for evermore4 #gj4 ,this same vacuum and these quarters of the sky1 with all these seas and mountains1 appear in the recurrent course of creation with their various hues1 like those of the solar rays seen through the chink of a wall4 #ga4 ,the gods and demigods appear again and again1 and all people come and depart by turns1 bondage and liberation are ever recurrent1 and ,indras and ,somas ever reappear to view4 #gb4 ,the god ,nryana and the demigods appear by turns1 and the sky is always revolving with the regents of all its sides1 the sun and moon1 clouds and winds4 #gc4 ,the heaven and earth appear again like the lotus-flower full open to view1 and having the mount ,meru for its pericarp1 and the ,sahya peak for its filament4 #gd4 ,the sun resumes his course in the maze of the sky like a lion1 and destroys the thick darkness with his rays1 as the lion kills the huge elephant with his beaming nails4 #ge4 ,see again the moving moon shining with her bright beams1 resembling the white filaments of flowers2 and anointing the countenances of the etherial goddesses1 with sweet ambrosial light1 and borne by the air and breezes of heaven4 #gf4 ,again the holy arbour of heaven sheds its heap of flowers1 on the deserts of meritorious men1 as rewards of their virtuous acts4 #gg4 ,behold again the flight of time1 riding as the eagle on its two wings of acts and actions1 and passing with the noise of pat-pat over the vast maze of creation4 #gh4 ,see another ,indra appearing1 after the by-gone lords of gods have passed away2 and taking his seat on the lotus-like throne of heaven like a contemptible bee4 7,the passing lords of gods and men are as fleeting flies on flowers74 #gi4 ,again the wicked age of ,kali appears to soil the holy satya yuga1 as the black body of ,nryana fills the clear waters of the deep1 or as a blast of wind sweeps the dust of the earth on its pellucid surface4 #hj4 ,again doth time form the plate of the earth like a potter1 and turn his wheel incessantly1 to bring on the revolutions of his creations in successive kalpas4 #ha4 ,again doth the veteran time1 who is skilled in the work of renovation1 wither away the freshness of creation1 as the autumnal winds blast the foliage of a forest1 in order to produce them anew4 #hb4 ,again the dozen of zodiacal suns1 rising at once and burning the creation1 leaves the dead bodies all around1 like the white bones lying scattered in a country4 #hc4 ,again the pushkara and vartaka clouds1 poured down their rain water1 deluging the tops of the boundary mountains1 and filling the face of the earth with foaming froth1 swimming on the surface of one sheet of water4 #hd4 ,and after the waters had subsided and the winds had ceased to blow2 the world appeared as a vast vacuum void of all beings4 #he4 ,again we see living beings filling the earth1 and feeding for some years upon the moisture of its verdure1 leaving their decayed bodies1 and being mixed up with their souls in the universal spirit4 #hf4 ,again the ,divine ,mind stretches out other creations at other times1 and these are drawn like pictures of fairylands 7airy castles7 in the canvas of vacuum4 #hg4 ,again the creation appears to view1 and again it is submerged in the water of deluvion1 both of which follow one another like the axles of a wheel4 #hh4 ,now consider1 ,o ,rma6 if there is any stability of any thing in this revolutionary world1 beside its being a maze of continuous delusion4 #hi4 ,the revolution of the world resembles the hallucination of ,dsra's mind2 it is a phantasia without any solidity in it4 #ij4 ,the world appearing so extensive and thickly peopled1 is but a fancied unreality like the erroneous appearance of two moons in the sky4 ,it is made of unreality though appearing as real1 and is not worth reliance by our ignorance of its nature4 ,,chapter ,,xlviii4 ,,story ,,of ,d,s,,ra4 ,argument4 ,description of the vanity of worldly enjoyments1 illustrated in the tale of ,dsra4 ,vasishtha continued3--,all worldly men that are engaged in a variety of business1 and are perverted in their understandings with a desire of opulence and enjoyments2 can never learn the truth1 until they get rid of their worldliness4 #b4 ,he only who has cultivated his understanding1 and subdued his sensual organs1 can perceive the errors of the world1 as one knows a bel fruit held in his hand 7i4e4 as one knows the places on earth in a small globe74 #c4 ,any rational being1 who scans well the errors of the world1 forsakes his delusion of egoism1 as a snake casts off his slough4 #d4 ,being thus paralysed 7unconscious7 of his selfishness1 he has no more to be born2 as a fried grain can never germinate1 though it is sown in the field1 and lies for ever in it4 #e4 ,how pitiable is it that ignorant men take so much pains for the preservation of their bodies1 which are ever subject to diseases and dangers2 and liable to perish to-day or to-morrow at the expense of their souls4 #f4 ,do not therefore1 ,o ,rma6 take so much care for the dull body like the ignorant2 but regard only for the welfare of thy soul4 #g4 ,rma said3--,tell me ,sir1 the story of ,dsra1 which is illustrative of the visionary and air-drawn form of this rotatory universe1 which is all hollow within4 #h4 ,vasishtha replied3--,hear me rehearse to you1 ,o ,rma6 the narrative of ,dsra1 in illustration of the delusive form of the world1 which is no more than the air-built utopia of our brains4 #i4 ,there is on the surface of this land1 the great and opulent province of ,magadha1 which is full of flower trees of all kinds4 #aj4 ,there is a forest of wide extending kadamba groves1 which was the pleasant resort of charming birds of various sorts and hues4 #aa4 ,here the wide fields were full of corns and grains1 and the skirts of the land were beset by groves and arbours2 and the banks of rivulets were fraught with the lotuses and water lilies in their bloom4 #ab4 ,the groves and alcoves resounded with the melodious strains of rustic lasses1 and the plains were filled with blades of blossoms1 bedewed by the nightly frost1 and appearing as arrows of the god of love1 ,kma4 #ac4 ,here at the foot of a mountain1 decked with karnikara flowers1 and beset by rows of plantain plants and kadamba trees1 was a secluded spot over-grown with moss and shrubs4 #ad4 ,it was sprinkled over with the reddish dust of crimson flowers borne by the winds1 and was resonant to the warblings of water fowls1 singing in unison with the melodious strains of aquatic cranes4 #ae4 ,on the sacred hill overhanging that spot1 there rose a kadamba arbor1 crowded by birds of various kinds2 and there dwelt on it a holy sage of great austerity4 #af4 ,he was known by the name of ,dsra1 and was employed in his austere devotion2 sitting on a branch of his kadamba tree with his exalted soul1 and devoid of passions4 #ag4 ,rma said3--,i want to know ,sir1 whence and how that hermit came to dwell in that forest1 and why he took his seat on that high kadamba tree4 #ah4 ,vasishtha replied3--,he had for his father1 the renowned sage ,saraloman1 residing in the same mountain1 and resembling the great ,brahm in his abstract meditation4 #ai4 ,he was the only son of that sire1 like ,kacha the only progeny of ,brihaspati1 the preceptor of the gods1 with whom he came to dwell in the forest from his boyhood4 #bj4 ,saraloma having passed many years of his life in this manner1 left his mortal frame for his heavenly abode1 as a bird quits its nest to fly into the air4 #ba4 ,dsra being left alone in that lonely forest1 wept bitterly and lamented over the loss of his father1 with as loud wailings as the shrieks of a heron upon separation from its mate4 #bb4 ,being bereft of both his parents1 he was full of sorrow and grief in his mind2 and then he began to fade away as the lotus blossom in winter4 #bc4 ,he was observed in this sad plight by the sylvan god of that wood1 who taking compassion on the forlorn youth1 and accosted him unseen in an audible voice and said3-- #bd4 ,o sagely son of the sage6 why weepest thou as the ignorant1 and why art thou so disconsolate1 knowing the instability of worldly things8 #be4 ,it is the state of this frail world1 that everything is unstable here2 and it is the course of nature that all things are born to live and perish afterwards into nothingness4 #bf4 ,whatever is seen here from the great ,brahm down to the meanest object1 is all doomed to perish beyond a doubt4 #bg4 ,do not therefore wail at the demise of thy father1 but know like the rising and falling sun1 every thing is destined to its rise and fall4 7,here sun--the lord of the day--ahah-pati1 is spelt aharpati by a vrttika of ,ktyyna74 #bh4 ,hearing this oracular voice1 the youth wiped his eyes red hot with weeping2 and held his silence like the screaming peacock at the loud sound of the clouds4 7,the pea-cock is said to cry at the sight1 but to be hushed at the sound of a rainy cloud74 #bi4 ,he rose up and performed the funeral ceremonies of his sire1 with devoutness of his heart2 and then set his mind to the success of his steady devotion4 #cj4 ,he was employed in the performance of his austerities according to the ,brhmanic law1 and engaged himself in discharging his ceremonial rites by the ,srauta ritual1 for the accomplishment of his sundry vows4 #ca4 ,but not knowing the knowable 7,brahma71 his mind could not find its rest in his ceremonial acts1 nor found its purity on the surface of the stainless earth4 7,the earth appears sullied to the tainted soul1 but it is all unstained to the taintless soul1 which views it full with the holy spirit of ,god74 #cb4 ,not knowing the fulness of the world with divine spirit1 and the holiness of the earth in every place1 he thought the ground polluted 7by the original sin71 and did not find his repose any where4 #cc4 ,therefore he made a vow of his own accord1 to take his seat on the branch of a tree1 which was untainted with the pollution of the earth4 7,because the ,lord said1 8,cursed is the ground for thy sake02 but not so the trees growing upon it74 #cd4 ,henceforth said he1 8,i will perform my austerities on these branching arbours1 and repose myself like birds and sylvan spirits1 on the branches and leaves of trees40 #ce4 ,thus sitting on high1 he kindled a flaming fire beneath him1 and was going to offer oblations of living flesh on it1 by paring bits of his shoulder blade 7mixed with blood74 #cf4 ,when the god of fire thought in himself that1 as fire is the mouth whereby the gods receive their food1 the offering of a ,brhman's flesh to it1 would wholly burn down their faces4 7,fire is the mouth of gods1 says ,veda1 because the gods of early ,aryans were distinguished from the savages for their taking cooked food and meat1 while the latter took them raw for want of their knowledge of kindling fire4 ,again all flesh was palatable to the gods1 except that of their brotherhood--,brhmans74 #cg4 ,thinking so1 the god of fire appeared before him in his full blaze1 as the luminous sun appeared before the lord of speech--,brihaspati or ,jupiter4 #ch4 ,he uttered gently and said1 8,accept young ,brhman your desired boon from me1 as the owner of a store1 takes out his treasure from the chest in which it is deposited04 #ci4 ,being thus accosted by the god1 the ,brhman boy saluted him with a laudatory hymn2 and after adoring him with suitable offerings of flowers1 addressed him in the following manner4 #dj4 8,lord6 ,i find no holy place upon earth1 which is full of iniquity and sinful beings2 and therefore pray of thee to make the tops of trees1 the only places for my abode40 #da4 ,being thus besought by the ,brhman boy1 the god pronounced 8,be it so0 from his flaming mouth1 and vanished from his sight4 #db4 ,as the god disappeared from before him1 like the day-light from the face of the lotus-flower2 the son of the sage being fully satisfied with his desired boon1 shone forth in his face like the orb of the full moon4 #dc4 ,conscious of the success of his desire1 his gladdened countenance brightened with his blooming smiles2 just as the white lotus blushes with its smiling petals1 no sooner it perceives the smiling moonbeams falling upon it4 ,,chapter ,,xlix4 ,,description ,,of ,d,s,,ra',s ,,kadamba ,,forest4 ,argument4 ,comparisons of the ,kadamba tree1 and its branches1 leaves1 fruits and flowers and birds4 ,vasishtha continued3--,thus ,dsra remained in the forest reaching to the region of the clouds1 and forming a stage for the halting of the tired horses of the meridian sun at midday4 7i4e4 ,as high as to reach the sphere of the sun at noon74 #b4 ,its far stretching boughs spread a canopy under the vault of heaven on all sides1 and it looked to the skies all around with its full blown blossoming eyes4 #c4 ,the gentle winds were shedding the fragrant dust from the tufts of its hanging hairs1 which studded with swarms of fluttering bees1 and its waving leaves like palms of its hands1 were brushing over the face of its fairy welkin4 #d4 ,the banks with their long shrubbery1 and the crimson filaments of their milk-white blossoms1 were smiling like the fair faces of beauties1 with their teeth tinged with reddish hue of betel leaves4 #e4 ,the creeping plants were dancing with delight1 and shedding the dust from the pistils of their flowers1 which were clustered in bunches and beaming with the lustre of the full bright moon4 #f4 ,the earth with its thickening thickets1 and the warbling chakoras as amongst them1 appeared as the milky path of heaven studded with stars singing their heavenly strains4 #g4 ,groups of peacocks sitting on the tops of branching trees1 appeared with variegated trains1 like rainbows amidst the verdant foliage1 seeming as bluish clouds in the azure sky4 #h4 ,the white chauri deer with half of their bodies hidden under the coverts of the woods1 and their fore parts appearing without the thickets1 appeared as so many moons with their dark and bright sides in the sky4 #i4 ,the warbling of chataks1 joined with the trill of cuckoos1 and the whistling of chakoras1 filled the groves with a continuous harmony4 #aj4 ,flocks of white herons sitting on their nestling boughs1 seemed as bodies of siddha sylphs1 sitting quietly beside their coverts in heaven4 #aa4 ,waving creepers with their ruddy leaflets shaking with the breeze1 and their blooming blossoms beset by bees1 resembled the ,apsaras of heaven1 flapping their rosy palms and looking at the skies4 #ab4 ,the clusters of ,kumuda or blue lotuses1 moving on the sky-blue waters with their yellow filaments1 and shedding their golden dust around1 appeared as the rainbow and lightings1 darting their radiance in the azure sky4 #ac4 ,the forest with thousands of uplifted branches1 seemed as the god ,visva-rpa lifting his thousand arms on high1 and dancing with the breeze1 with the pendant orbs of the sun and moon1 suspended as the earrings to both his ears4 #ad4 ,the groups of elephants lying underneath the branches1 and the clusters of stars shining above them1 gave the woodlands an appearance of the sky1 with its dark clouds moving below the blazing stars above4 #ae4 ,the forest was as the store house of all sorts of fruits and flowers1 as the god ,brahm was the reservoir of all sorts of productions4 #af4 ,the ground glistened with the falling florets and the farina of the flowers1 as the firmament glittered with the lustre of solar and stellar light4 #ag4 ,the flights of birds flying on the boughs of trees1 and those fluttering about their nests1 and the flocks of fowls feeding on the ground1 made the forest appear as a city with its people above1 below and all about it4 #ah4 ,its bowers resembled the inner apartments of houses1 with the blossoms waving as flags over them1 and strewn over with the white farina of flowers1 as they decorate the floors with flowers and powders1 and hung flowers over them1 as upon the windows of houses4 #ai4 ,there was the joint harmony of the humming bees and buzzing beetles2 the twittering of chakoras and parrots1 and cooing of cokilas in the deep coverts of the woods2 and issuing out of their holes like the music of songstresses1 coming out in unison from the hollows of windows4 #bj4 ,birds of various kinds hovered about the coverts of the sylvan goddesses2 as they were the only guests of their lonely retreats4 #ba4 ,the bees were continually humming over the farinaceous pistils of flowers1 and sounding water-falls were incessantly exuding from the high hills in its neighbourhood4 #bb4 ,here the gentle zephyrs were continually playing with the waving flowers2 and the hoary clouds overtopped the lofty trees1 as they do the tops of mountains4 #bc4 ,the sturdy woods resembling high hills1 were rubbed by the scabby cheeks of elephants1 and stood unmoved though they were incessantly dashed by their huge legs and feet4 7,see kumra ,sambhava74 #bd4 ,birds of variegated plumage that dwelt in the hollows of the trees1 were as the various races of beings dwelling in the person of ,vishnu4 7,vishnu means the residence of beings like ,virta74 #be4 ,with the movements of their painted leaves1 resembling the fingers of their palms1 the trees seemed to keep time with the dancing creepers1 and point out the modes of their oscillation4 #bf4 ,they danced also with delight with their branching arms and clasping armlets of the creepers1 to think on the subsistence1 that every part of their body affords to all kinds of living beings4 7,the produce of trees supplies the supportance of all living creatures74 #bg4 ,and thinking how they are the support of thousands of creeping plants1 which entwine round them as their consorts1 they sing their joyous chime in the buzzing of the bees about them4 #bh4 ,the flowers dropped down by the kind siddha 7sylphs7 from the trees1 were hailed by the bees and cuckoos with their joyous notes and tunes4 #bi4 ,the kadamba tree seemed by its blooming blossoms1 to laugh to derision1 the five woody arbors on the skirts which do not bear their flowers4 7,these are the banian1 bata and ficus religiosus1 the mango1 the fig tree and frondos4 7i4e4 1 1 1 and called or lords of woods774 #cj4 ,with its uplifted head reaching to the sky1 and the flight of birds flying over it like the hairs on its head1 it seemed to defy the prijata tree of ,indra's heaven4 #ca4 ,the body of bees thronging all about its person1 gave it the appearance of the thousand eyed ,indra1 with whom it vied in the greater number of its eyes4 #cb4 ,it had a tuft of flowers on some part of its head1 appearing as the hood of a snake decorated with gems1 and seeming as the infernal serpent had mounted its top with his crowned head1 in order to survey the wonders of heaven4 #cc4 ,besmeared with the pollen of its flowers1 it appeared as the god ,siva anointed with his powdered ashes2 while its shady bowers overhung with luscious fruits1 refreshed the passing travellers with rest and repast4 #cd4 ,the kadamba arbour appeared as the garden of paradise1 having alcoves under its thickening boughs1 and grottos formed by the flowery creepers below it2 while the birds of heaven hovered about it as its perpetual inhabitants4 ,,chapter ,l4 ,d,s,,ra',s ,,survey ,,of ,,the ,,heavens4 ,argument4 ,dsra surveys all the sky from his seat on the ,kadamba tree4 ,vasishtha continued3--,dsra remained in this flowery arbour1 as if he dwelt on a hill of flowers2 and he felt in his mind the delight1 which the flowery spring and its fruitage could infuse in the heart4 #b4 ,he mounted and sat over the high and airy top of the tree1 and looked on all sides like the god ,vishnu surveying the worlds4 #c4 ,there sitting on a branch which reached to the sky1 he was employed in his devotion1 devoid of fear and desire4 #d4 ,from this his leafy and easy couch of repose1 he cast his curious eyes to view the wonders of nature on all sides4 #e4 ,he beheld a river at a distance glittering as a necklace of gold1 and the summits of distant hills rising as nipples on the breast of the earth4 ,the fair face of the sky appeared as the face of a fairy1 covered under the blue veil of a cloud4 #f4 ,the verdant leaves of trees were as the green garb of this fairy1 and the clusters of flowers were as garlands on her head2 the distant lakes appearing as water-pots1 were decorated by their aquatic plants and flowers4 #g4 ,the fragrance of the blooming lotuses1 seemed as the sweet breathing of the fairy2 and the gurgling of the waterfalls1 sounded as the trinkets fastened to her feet4 #h4 ,the trees touching the skies2 were as the hairs on her body1 the thick forests resembled her thighs1 and the orbs of the sun and moon1 were as earrings pendant on her ears4 #i4 ,the fields of corn seemed as pots of her sandal paste1 and the rising hills were as her breasts1 covered by the cloudy mantle on their tops4 #aj4 ,the seas with their lucent waters were as her mirrors1 to reflect the rays of her jewels of the starry frame4 7,the stars are explained in the gloss as drops of sweat on her person74 #aa4 ,the season fruits and flowers were as embroideries on her bodice1 and the rays of the sun and moon were as powders over her body1 or as the pasted sandal on her person4 #ab4 ,the clouds covering the landscape were as her garment1 and the trees and plants on the borders1 were as the fringes or the skirts of her raiment4 ,in this manner he beheld all the ten sides of heaven as full with the form of a fairy queen4 ,,chapter ,,li4 ,d,s,,ra',s ,,begetting ,a ,,son4 ,argument3--,mental sacrifices of ,dsra1 and his production and ,instruction of a son begotten by the sylvan goddess4 ,vasishtha continued3--,thence forward ,dsra remained as an ascetic in his hermitage1 in that forest1 and was known as the ,kadamba ,dsra1 and a giant of austere devotion4 #b4 ,there sitting on the leaves of the creepers growing on the branch of that tree1 he looked up to heaven1 and then placing himself in the posture of padmsana1 he called back his mind to himself4 #c4 ,unacquainted with spiritual adoration1 and unpracticed to the ceremonial ritual1 he commenced to perform his mental sacrifice1 with a desire of gaining its reward4 #d4 ,sitting on the leaves of the creepers in his aerial seat1 he employed his inward spirit and mind1 in discharging his sacrificial rites1 of the sacred fire and horse sacrifice4 #e4 ,he continued there for the space of full ten years1 in his acts of satisfying the gods with his mental sacrifices of the bull1 horse and human immolations1 and paying their honorariums in his mind4 #f4 ,in process of time1 his mind was purified and expanded1 and he gained the knowledge of the beatification of his soul4 7,it is believed that ceremonial acts1 lead to the knowledge productive of spiritual bliss74 #g4 ,his ignorance being dispelled1 his heart became purified of the dirt of worldly desires2 and he came to behold a sylvan goddess1 standing beside his leafy and mossy seat4 #h4 ,she was a body of light and dressed in a robe of flowers2 her form and face were beautiful to behold1 and her large bright eyes turned wistfully towards him4 #i4 ,her body breathed the fragrance of the blue lotus1 and her figure charmed his inmost soul4 ,he then spoke to the goddess1 standing before him with her down cast looks4 #aj4 ,what art thou1 ,o tender dame6 ,that lookest like a creeper fraught with flowers1 and defiest the god ,cupid with thy beauteous form and eyes1 resembling the petals of the lotus4 #aa4 ,why standest thou as ,flora1 the befriending goddess of flowering creepers8 ,thus accosted1 the dame with deer-like eyes and protuberant bosom replied to him4 #ab4 ,she said to the hermit with a sweet and charming voice in the following manner3--8,mayst thou prosper in obtaining the objects of thy wishes03-- #ac4 8,for any thing which is desirable and difficult of attainment in this world1 is surely obtainable when sought after with proper exertion by the great03-- #ad4 8,i am1 ,o ,brhman6 a sylvan goddess of this forest1 which is so full of creeping plants1 and decorated by the beautiful kadamba trees4 #ae4 8,here ,i strayed to witness the festive mirth of the sylvan goddesses1 which always takes place on this thirteenth day of the lunar month of chaitra in this forest4 #af4 8,i saw here my companions enjoying their festival of love1 and felt myself sorry to think of my childlessness among them4 #ag4 8,finding thee accomplished in all qualifications1 ,i have resorted hither with my suit of begetting a son by thee4 #ah4 8,please ,sir1 to procreate a son in me1 or else ,i will put my person in the flames1 to get rid of my sorrow of childlessness40 #ai4 ,hearing the sylvan dame speaking in this manner1 the hermit smiled at her1 and spoke kindly to her with presenting her a flower with his own hand1 and said3-- #bj4 ,depart ,o damsel6 and betake thyself to the worship of ,siva for a whole month1 and then thou shalt like a tender creeper1 beget a boy as beautiful as a bud by this time of the year4 #ba4 ,but that son of thine1 whom thou didst desire of me at the sacrifice of thy life1 will betake himself to austerities like mine1 and become a seer like myself 7because he will be born of my blessing to thee74 #bb4 ,so saying the sage dismissed the suppliant dame now gladdened in her face1 and promised to perform the necessary for her blessing's sake4 #bc4 ,the lotus-eyed dame then retired from him1 and went to her abode2 and the hermit passed his months1 seasons and years in his holy meditation4 #bd4 ,after a long time the lotus-eyed dame returned to the sage with her boy1 now grown up to the twelfth year of his age4 #be4 ,she made her obeisance and sat before him with her boy of the moon bright face2 and then uttered her words1 sweet as the murmur of the humble bee1 to the stately mra tree4 #bf4 ,this sir1 is the would be son 7bhvya7 of both of us1 who has been trained up by me in all the branches of learning4 7,the ,veda and its branches4 ,the future bhvya--would be1 should be the preter bhvita--was to be74 #bg4 ,he is only untaught in the best knowledge1 which releases the soul from its return to this world of troubles4 7,by the best or subha knowledge1 is meant the para--superior or spiritual learning74 #bh4 ,do you now my lord6 deign to instruct him in that knowledge1 for who is there that should like to keep his own boy in ignorance 7of his future and best welfare78 #bi4 ,being thus besought by her1 he bespoke to the tender mother1 to leave the child there and depart her own way4 #cj4 ,she being gone1 the boy remained submissive to his father1 and dwelt by his side as his pupil1 like ,aruna 7,ouranus7 waiting upon the sun4 #ca4 ,inured in austerity1 the boy continued to receive his best knowledge from the various lectures of his father1 and passed a long time with him in that place1 under the name of the sage's son4 #cb4 ,the boy was taught in various narratives and tales1 and with many examples and ocular instances2 as also in historical accounts and evidences of the ,veda and ,vednta 7for his best knowledge of spirituality74 #cc4 ,the boy remained attendant on the lecture of his father1 without feeling any anxiety2 and formed his right notions of things by means of their antecedents4 7,the antecedent or preliminary causes of right judgements are1 perceptions1 inferences1 comparisons and testimony or authoritative statements of sstras4 7,these are originally termed as pratyaksha1 anumiti1 ,upamiti and ,sabda or ,sabda-bodha774 #cd4 ,the magnanimous father thus instilled true knowledge into the mind of his boy1 by means 7of the quadruple process7 of right reasoning and correct diction1 rather than regarding the elegance of expression2 as the cloud indicates the approaching rain to the peacock by its hoarse sounds4 7,the quadruple process as mentioned above47 ,,chapter ,,lii4 ,,grandeur ,,of ,,the ,,air-,,born ,,king4 ,argument4 ,description of ,dominions of the ,air-born ,king1 and the ,frailty of ,worldly possessions4 ,vasishtha continued3--,it was on one occasion that ,i passed by that 7,dsra's7 way in my invisible body1 to bathe in the heavenly stream of mandkin 7milky way7 in the etherial regions4 #b4 ,after my departure from that region by the way of the ,pleiades 7saptarshi71 ,i arrived to the spot where ,dsra dwelt on his high ,kadamba tree4 #c4 ,i came to listen to a voice proceeding from the hollow of the tree in the forest1 which was as charming as the buzzing of the bee1 fluttering about the bud of a lotus4 #d4 ,attend my intelligent son6 said he1 to a narrative that ,i will relate unto thee by way of a simile of worldly things1 and it is pleasant to hear4 #e4 ,there is a very powerful ,king renowned in all the three worlds for his great prosperity4 ,his name is ,khottha or ,air-produced1 and able to grasp the whole world4 7,like the air whereof he was born4 ,kha1 ,khao and ,khavi yet un1 is empty air in ,sanskrit1 ,hebrew and ,arabic1 and ,khali in ,persian and ,urdu74 #f4 ,all the lords of the earth bend their heads lowly under his rule1 and bear the badge of their submission to him with as great an honour1 as poor men are proud to carry about a bright gem on the head4 #g4 ,he exulted in his valour and the possession of all kinds of rarities1 and there is no one in the three worlds1 that is able to bring him under his subjection4 #h4 ,his unnumbered acts and exploits1 are fraught with successive pain and pleasure2 and they are as interminable as the continuous waves of the sea4 #i4 ,no one has been able to check the prowess of that mighty brave by force of fire or sword1 as none hath ever been able to press the air or wind in his hand4 #aj4 ,even the gods ,indra1 ,upendra and ,hara1 have fallen short of following his steps in his ambitious pursuits1 and the splendid inventions of his imagination4 #aa4 ,with his triple form of the stwika1 rjasika and tmasika qualities1 he encompasses the world1 and is enabled to accomplish all sorts of actions4 7,these are the qualities of goodness1 moderation and excess1 or the three states of deficiency1 mediocrity and excess of moral acts1 according to the text of ,aristotelean ,ethics4 ,but ,i would prefer to call them the positive1 comparative and superlative virtues1 or rather the minimum1 mean and maximum states of virtues74 #ab4 ,he is born in the extensive vacuity 7of the spirit of ,brahma71 with his triple body as that of a bird 7viz2 the flesh and bones and the feathers1 and remains in vacuum as the air and the sound74 #ac4 ,he has built a city in that unlimited space of the ,universe1 having fourteen provinces 7chaturdasa ,bhuvana7 7the planetary spheres71 in its triple divisions 7tribhuvana7 of the earth and regions above and below it4 #ad4 ,it is beautified with forests and groves and pleasure-lawns and hills1 and bounded by the seven lakes of pearly waters on all sides4 7,the city signifies the earth and the lakes the seven oceans in it74 #ae4 ,it is lighted by two lamps of hot and cooling light 7the sun and moon71 which revolve above and below it in their diurnal and nocturnal courses1 as those of righteous and nefarious people4 7,the original words1 as the courses div1 and nischaras or the day and nightfarers74 #af4 ,the king has peopled this great city of his with many selfmoving bodies 7animals71 which move in their spheres quite ignorant of themselves 7i4e4 of their origin1 their course and their fates74 #ag4 ,some of these are appointed in higher and some in lower spheres1 and others move in their middle course2 some destined to live a longer time1 and others doomed to die in a day 7as the ephemerids74 #ah4 ,these bodies are covered with black skins and hairs 7as thatched huts71 and furnished with nine holes 7as their doors or windows72 which are continually receiving in and carrying out the air to keep them alive4 #ai4 ,they are supplied with five lights of sensation and perceptions and supported by three posts of the two legs and the back bone1 and a frame work of white bones for the beams and bamboo rafters4 ,it is plastered over with flesh as its moistened clay 7or mud wall71 and defended by the two arms as latches on door way4 #bj4 ,the ,great king has placed his sentinel of the ,yaksha of egoism as a guard of this house2 and this guard is as ferocious as a ,bhairava in dark 7ignorance71 and as timorous as a ,bhairava by the day 7i4e4 egoism brags in ignorance1 but flies before the day-light of reason74 #ba4 ,the masters of these locomotive bodies1 play many pranks in them1 as a bird plays its frolics in its own nest4 #bb4 ,this triformed prince 7the mind7 is always fickle1 and never steady in any2 he resides in many bodies and plays his gambles there with his guard of egoism1 and leaves one body for another at will1 as a bird alights from one branch upon another4 #bc4 ,this fickle minded prince is ever changeful in his will2 he resides in one city and builds another for his future habitation4 #bd4 ,like one under the influence of a ghost1 he stirs up from one place and runs to another1 as a man builds and breaks and rebuilds his aerial castle at his hobby4 #be4 ,the ,mind sometimes wishes to destroy its former frame and remove to another1 and effects its purpose at will4 #bf4 ,it is produced again as the wave of the sea1 after it had subsided to rest2 and it pursues slowly and gradually a different course in its renewed course of life4 #bg4 ,this prince sometimes repents of his own conduct and acts in his new life1 and then laments for his ignorance and miseries and knows not what to do4 #bh4 ,he is sometimes dejected by sorrow and at others elated by success1 like the current of a river1 now going down in the hot season1 and again overflowing its banks in the rains4 #bi4 ,this king is led by his hobbies like the waters of the sea by the winds2 it puffs and swells1 falls and rises1 runs fast and ceases to flow at once as in a calm4 ,,chapter ,,liii4 ,,description ,,of ,,the ,,mundane ,,city4 ,argument4 ,interpretation of the ,parable of the ,air-born prince1 and exposition of the ,universe as the production of our ,desires4 ,vasishtha continued3--,the boy then asked his holy sire1 who was sitting reclined on his sacred ,kadamba tree1 in the midst of the forest of the great ,jambudvpa in the gloom of the night4 #b4 ,the son said3--,tell me ,sir1 who is this ,air-born prince of ,supernatural form1 about whom you related to me just now2 ,i do not fully comprehend its meaning1 and want it to be explained to me clearly4 #c4 ,you said sir1 that this prince constructs for himself a new abode1 whilst residing in his present body2 and removes to the same after he has left the old frame4 ,this seems impossible to me1 as the joining of one tense with another1 the present with the future4 #d4 ,dsra replied3--,hear me tell you my son1 the meaning of this parable1 which will explain to you the nature of this revolutionary world in its true light4 #e4 ,i have told you at first that a non-entity sprang in the beginning from the entity of ,god1 and this non-entity being stretched out afterwards 7in the form of illusion71 gave rise to this illusory world called the cosmos4 #f4 ,the vacuous spirit of the ,supreme ,deity1 gives rise to his formless will1 which is thence called ,air-born 7or the mind74 ,it is born of itself in its formless state from the formless ,spirit1 and dissolves itself into the same2 as the wave rising from and falling in the bosom of the sea4 7,thus in the beginning was the ,will and not the ,word1 and the ,will was in ,god1 and the will was ,god2 and it rises and sets in the ,spirit of ,god74 #g4 ,it is the will which produces every thing1 and there is nothing produced but by the ,will4 ,the ,will is self-same with its object1 which constitutes and subsists in it2 and it lives and dies also along with its object4 7,the will of the willful mind1 dwells on some subject or other while it is living2 but it perishes when it has no object to think upon1 and melts into insensibility2 or else it continues to transmigrate with its thoughts and wishes for ever74 #h4 ,know the gods ,brahm1 ,vishnu1 ,indra1 ,siva and the ,rudras1 as offspring of the willful ,mind2 as the branches are the offshoots of the main tree1 and the summits are projections of the principal mountain4 #i4 ,this ,mind builds the city of the triple world1 in the vacuum of ,brahma 7like an air-drawn castle72 by reason of its being endowed with intelligence from ,omniscience1 in its form of ,virinchi 7vir-incho-ativus74 #aj4 ,this city is composed of fourteen worlds 7planetary spheres7 containing all their peoples2 together with chains of their hills and forests and those of gardens and groves4 #aa4 ,it is furnished with the two lights of the sun and moon1 7to shine as two fires by day and night72 and adorned with many mountains for human sports4 7,hence the mountainous ,gods of old1 are said to be the sportive ,devas2 divi devh divayanti74 #ab4 ,here the pearly rivers are flowing in their winding courses1 and bearing their swelling waves and rippling billows1 shining as chains of pearls under the sunbeams and moonlight4 #ac4 ,the seven oceans appear as so many lakes of limpid waters1 and shining with their submarine fires1 resembling the lotus-beds and mines of gems beneath the azure sky4 #ad4 ,it is a distinguished place of gods1 men and savages1 who make their commerce here1 with commodities 7of virtue and vice71 leading either to heaven above or to the hell below4 #ae4 ,the self-willed ,king 7the mind71 has employed here many persons 7as dramatis personae71 to act their several parts before him for his pleasure4 #af4 ,some are placed high above this stage to act as gods and deities1 and others are set in lower pits of this earth and infernal regions1 to act their miserable parts--as men and ,ngas4 7,the ,ngas are snakes and snake worshippers1 living in subterraneous cells like the serpentine race of ,satan4 ,the ,bara and ,chhot ,naghores1 and the ,naga hill people of ,assam are remnants of this tribe74 #ag4 ,their bodies are made of clay1 and their frame work is of white bones2 and their plastering is the flesh under the skin as a pneumatic machine4 #ah4 ,some of these bodies have to act their parts for a long while1 while others make their exits in a short time4 ,they are covered with caps of black hairs1 and others with those of white and grey on their heads4 #ai4 ,all these bodies are furnished with nine crevices1 consisting of the two earholes1 two sockets of the eyes1 and two nostrils with the opening of the mouth1 which are continually employed in inhaling and exhaling cold and hot air by their breathings4 7,these airs are the oxygen and nitrogen gases74 #bj4 ,the earholes1 nostrils and the palate1 serve as windows to the abode of the body2 the hands and feet are the gate ways1 and the five inner organs are as lights of these abodes4 #ba4 ,the mind then creates of its own will the delusion of egoism1 which like a yaksha demon takes possession of the whole body1 but flies before the light of knowledge4 #bb4 ,the mind accompanied by this delusive demon1 takes great pleasure in diverting itself with unrealities 7until it comes to perceive their vanity by the light of reason74 #bc4 ,egoism resides in the body like a rat in the barn-house1 and as a snake in the hollow ground4 ,it falls down as a dew drop from the blade of a reed1 upon advance of the sunlight of reason4 #bd4 ,it rises and falls like the flame of a lamp in the abode of the body1 and is as boisterous with all its desires1 as the sea with its ceaseless waves4 #be4 ,the ,mind constructs a new house for its future abode1 by virtue of its interminable desires in its present habitation2 and which are expected to be realized and enjoyed in its future state4 #bf4 ,but no sooner it ceases to foster its desires1 than it ceases to exist1 and loses itself in that state of ,supreme bliss of which there can be no end4 7,freedom from desire1 is freedom from regeneration74 #bg4 ,but it is born and reborn by its repeated desires1 as the child sees the ghost by its constant fear of it4 7,every desire rises as a spectre to bind74 #bh4 ,it is egoism 7or the belief of one's real entity71 that spreads the view of this miserable world before him2 but absence of the knowledge of self-entity1 removes the sight of all objects from view1 as the veil of thick darkness hides all things from sight4 7,without the subjective there can be no knowledge of the objective74 #bi4 ,it is by one's own attempt in this way1 that he exposes himself to the miseries of the world2 and then he wails at his fate like the foolish monkey1 that brought on its own destruction1 by pulling out the peg from the chink of the timber 7which smashed its testes4 ,see ,hitopadesa74 #cj4 ,the mind remains in eager expectation of the enjoyment of its desired objects1 as the stag stood with its lifted mouth1 to have a drop of honey fall into it1 from a honey-comb hanging on high4 #ca4 ,the wistful mind now pursues its desired objects1 and now it forsakes them in disgust2 now it longs for joy1 and then grows sulky at its failure like a fretful child4 #cb4 ,now try diligently1 my boy1 to extricate thy mind from all outward objects1 and fix thy attention to the inward object of this meditation4 #cc4 ,the willful mind takes at its will its good1 bad and moderate or sober forms2 known under the names of satva1 rajas and tamas 7as defined before74 #cd4 ,the bad or vitiated form of the mind delights in worldliness1 and by bemeaning itself with all its greedy appetites1 reduces itself to the state of worms and insects in its future births4 #ce4 ,the good disposition of the mind is inclined towards virtuous deeds1 and the acquisition of knowledge2 and by these means advances both to its soleness and self enjoyment 7i4e4 to its full liberation and the state of the highest ,brahma74 #cf4 ,in its form of moderation1 it is observant of the rules and laws of society1 and conducts itself in the world in the company of friends and members of the family4 #cg4 ,after relinquishment of all these three forms1 and abdication of egoism and desires1 it reaches to the state of the absolute ,supreme ,being4 #ch4 ,therefore shun the sight of the visibles1 and repress your fleeting mind by your sober intellect2 and diminish your desires for all internal as well as external goods4 7i4e4 ,both mental qualifications and outward possessions74 #ci4 ,for though you may practice your austerities for a thousand years1 and crush your body by falling from a precipice upon stones2-- #dj4 ,or although you burn your body alive on a flaming pyre1 or plunge yourself into the submarine fire2 or if you fall in a deep and dark pit or well1 or rush upon the edge of a drawn and sharp sword2-- #da4 ,or if you have ,brahm himself or even ,siva for your preceptor1 or get the very kind and tender hearted ascetic for your religious guide2--7,the guru of this nature probably alludes to ,buddha1 or ,jina according to some1 or to ,datttreya or ,durvs according to others4 ,gloss74 #db4 ,whether you are situated in heaven or on earth1 or in the regions of ptla--the antipodes below2 you have no way of liberation1 save by keeping your desires under subjection4 #dc4 ,exert your manliness therefore1 in domineering over your irresistible and violent desires and passions1 which will secure to you the pure and transcendent joy of peace and holiness4 #dd4 ,all things are linked together under the bandage of cupidity2 and this band being broken asunder1 makes the desired objects vanish into nothing4 #de4 ,the real is unreal and the unreal is real1 as the mind may make it appear to be2 all reality and unreality consists in our conception of them1 and in nothing besides4 #df4 ,as the mind conceives a thing to be1 so it perceives the same in actuality2 therefore have no conception of anything1 if you want to know the truth of it4 #dg4 ,do you act as the world goes1 without your liking or disliking of any thing2 and thus the desires being at an end1 the intellect will rise to the inscrutable beyond the knowledge of the mind4 #dh4 ,the mind which having sprung from the ,supreme ,soul in the form of goodness1 is inclined afterwards towards the unrealities of the world2 surely alienates itself from the ,supreme1 and exposes itself to all sorts of misery4 #di4 ,we are born to the doom of death1 but let us not die to be reborn to the miseries of life and death again4 ,it is for the wise and learned to betake themselves to that state1 which is free from these pains4 #ej4 ,first learn the truth1 and attain to the true knowledge of your soul2 and then abandon all your desire and dislike of the world4 ,being thus prepared with a dead-like insensibility of your internal feelings1 you will be enabled to come to the knowledge of that transcendental state1 which is full of perfect bliss and blessedness4 ,,chapter ,,liv4 ,,corrective ,,of ,,desires4 ,argument4 ,the rise1 progress and decline of ,human ,wishes4 ,the ,son asked3--,what is this desire1 father8 how is it produced and grown1 and how is it destroyed at last8 #b4 ,dsra replied3--,the desire or will is situated in the mind or mental part of the one eternal1 universal and spiritual substance of ,god4 #c4 ,it gets the form of a monad from a formless unit1 and then by its gradual expansion extends over the whole mind1 and fills it as a flimsy cloud soon covers the sky4 #d4 ,remaining in the divine ,intellect1 the mind thinks of thinkables1 as they are distinct from itself2 and its longing after them is called its desire1 which springs from it as a germ from its seed4 #e4 ,the desire is produced by the desiring of something1 and it increases of itself both in its size and quantity1 for our trouble only1 and to no good or happiness at all4 #f4 ,it is the accretion of our desires which forms the world1 as it is the accumulation of waters which makes the ocean2 you have no trouble without your desire1 and being free from it1 you are freed from the miseries of the world 7wherein one has to buffet as in the waves and waters of the sea74 #g4 ,it is by mere chance1 that we come to meet with the objects of our desire2 as it is by an act of unavoidable chance also1 that we are liable to lose them4 ,they appear before us as secondary luminaries in the sky1 and then fly away as the mirage vanishes from view4 #h4 ,as a man who has the jaundice by eating a certain fruit1 sees every thing as yellow as gold with his jaundiced eye2 so the desire in the heart of man1 pictures the unreal as a reality before him4 #i4 ,know this truth that you are an unreality yourself1 and must become an unreality afterwards4 7,because there is but one self-existent entity1 and all besides is but suppositions not entities74 #aj4 ,he who has learnt to disbelieve his own existence and that of all others1 and knows the vanity of his joy and grief1 is not troubled at the gain or loss of any thing 7which is but vanity of vanities1 the world is vanity74 #aa4 ,knowing yourself as nothing1 why do you think of your birth and your pleasures here8 ,you are deluded in vain by the vanity of your desires4 #ab4 ,do not entertain your desires1 nor think of anything which is nothing2 it is by your living in this manner1 that you may be wise and happy4 #ac4 ,try to relinquish your desire1 and you will evade all difficulties2 and cease to think of anything1 and your desire for it will disappear of itself4 #ad4 ,even the crushing of a flower is attended with some effort1 but it requires no effort to destroy your desire1 which vanishes of itself for want of its thought4 #ae4 ,you have to expand the palm of your hand1 in laying hold of a flower2 but you have nothing to do in destroying your frail and false desire4 #af4 ,he that wants to destroy his desire1 can do it in a trice1 by forgetting the thought of his desired object4 #ag4 ,the thoughts being repressed from other objects1 and fixed in the ,supreme ,spirit1 will enable one to do what is impossible for others to effect4 #ah4 ,kill your desire by desiring nothing1 and turn your mind from all things1 by fixing it in the ,supreme1 which you can easily do of yourself4 #ai4 ,our desires being quieted1 all worldly cares come to a stand still1 and all our troubles are put to a dead lock4 #bj4 ,our wishes constitute our minds1 hearts1 lives1 understandings and all our desiderative faculties2 all which are but different names for the same thing without any difference in their signification4 #ba4 ,there is no other business of our lives than to desire and to be doing1 and when done to be desiring again3 and as this restless craving is rooted out of the mind1 it sets it free from all anxiety4 #bb4 ,the world below is as empty1 as the hollow sky above us2 both of those are empty nothings1 except that our minds make something or other of them1 agreeably to its desire or fancy4 #bc4 ,all things are unsubstantial and unsubstantiated by the unsubstantial mind2 thus the world being but a creation of our fancy a desideratum1 there is nothing substantial for you to think about4 #bd4 ,our reliance on unrealities proving to be unreal1 leaves no room for our thinking about them2 the suppression of their thoughts produces that perfection1 insouciance1 than which there is nothing more desirable on earth4 ,forget therefore all that is unreal4 #be4 ,the nice discernment of things1 will preserve you from the excess of joy and grief1 and the knowledge of the ,vanity of things1 will keep out your affection for or reliance on any person or thing4 #bf4 ,the removal of reliance upon the world1 removes our attachment to it2 and consequently prevents our joy or sorrow at the gain or loss of any thing4 #bg4 ,the mind which becomes the living principle1 stretches out his city of the world by an act of its imagination2 and then turns it about as the present1 past1 and future worlds1 7i4e4 the mind produces1 destroys and reproduces the world1 as it builds and breaks and rebuilds its aerial castles74 #bh4 ,the mind being subject to the sensational1 emotional and volitive feelings2 loses the purity of its intellectual nature1 and plays many parts by its sensuousness4 #bi4 ,the living soul also forgets the nature of the universal soul from which it is derived1 and is transformed to a puny animalcule in the heart of man1 where it plays its pranks like an ape in the woods4 #cj4 ,its desires are as irrepressible1 as the waves of the ocean1 and they rise and fall by turns like the waves1 in expectation of having every object of the senses4 #ca4 ,our desire like fire1 is kindled by every straw2 and it burns and blows out in its invisible form within the mind4 #cb4 ,our desires are as fickle as flashes of lightning1 and proceed from the minds of the ignorant1 as the lightning darts itself from the watery clouds 772 they are equally fleeting and misguiding1 and must be speedily avoided by the wise4 #cc4 ,desire is undoubtedly a curable disease1 as long as it is a transient malady of the mind2 but it becomes incurable1 when it takes a deep root in it4 #cd4 ,the knowledge of the unreality of the world1 quickly cures the disease of desire2 but the certainty of worldly knowledge1 makes it as incurable as the impossibility1 of removing the blackness of a coal4 #ce4 ,what fool will attempt to wash a coal white1 or convert a materialist to a spiritualist8 ,or turn a raven or ,negro to whiteness8 #cf4 ,but the mind of a man1 is as a grain of rice covered under its husk1 which is soon unhusked upon the threshing-floor4 #cg4 ,the worldliness of the wise1 is as soon removed as the husk of rice1 and the blackness of a cooking kettle4 #ch4 ,the blemishes of a man1 are blotted out by his own endeavours2 wherefore you must try to exert yourself to action at all times4 #ci4 ,he who has not been able to master over his vain desires1 and hobby whims in this world1 will find them vanish of themselves in course of time1 as nothing false can last for ever4 #dj4 ,the light of reason removeth the false conception of the world1 as the light of the lamp dispels the darkness from the room at sight1 and night vision removes the secondary moon 7of optical deception74 #da4 ,the world is not yours1 nor are you of this world2 there is no body nor anything here akin to you1 nor are you so to any2 never think otherwise1 nor take the false for true4 #db4 ,never foster the false idea in your mind1 that you are master of large possessions and pleasant things2 for know yourself and all pleasant things1 are for the delight of the ,supreme ,maker and ,master of all4 ,,chapter ,,lv4 ,,meeting ,,of ,,vasishtha ,,and ,d,s,,ra4 ,argument4 ,dsra's reception of ,vasishtha1 their conversation and ,parting4 ,vasishtha said3--,hear me1 ,rma1 that art the delight of ,raghu's race1 and shinest as the moon in the firmament of ,raghu's family2 that after ,i heard the conversation that was going on between ,dsra and his son3-- #b4 ,i alighted from the sky on the top of the ,kadamba tree1 which was decorated with its verdant leaves1 and beautiful fruits and flowers2 and then with my spiritual body1 ,i sat myself slowly and silently on the top of the tree1 as a light cloud alights on the summit of a mountain4 #c4 ,i beheld ,dsra there1 sitting as a giant by subduing the organs of his body1 and shining with the lustre of his devotion1 as the fire blazing with its flame4 #d4 ,the lustre issuing from his body1 had strewn his seat with purple gold1 and lighted that spot1 as the sun-beams emblazon the world4 #e4 ,seeing me presenting myself before him1 ,dsra spread a leafy seat for me to sit down1 and then honoured me according to the rules of ceremonial law4 #f4 ,then ,i joined with the luminous ,dsra in continuation of his discourse1 which was meant for the edification of his son1 and salvation of mankind from the miseries of life4 #g4 ,i then with permission of ,dsra1 looked into the hollow of the tree1 and the herds of stags pasturing fearlessly about it1 and grazing and gathering about it4 #h4 ,it was as delightful as a bower overhung with creepers1 where the smiling flowers were shedding their light1 and breathing their fragrance to the winds4 #i4 ,the choury deer flapped their long hairy and moon-bright tails1 against the herbaceous arbour1 as the white flimsy clouds sweep over the sky4 #aj4 ,the tree was adorned with fringes of pearly dewdrops1 and arrayed all over with the flowery garb of his blossoms4 #aa4 ,smeared with the dust of its flowers1 it appeared to be anointed with sandal paste2 while its blowsy bark mantled it in roseate red4 #ab4 ,decorated with flowers1 the tree seemed to stand in its bridal attire2 and resembled the bridegroom in mutual embrace with the twining brides4 #ac4 ,the bowers of shrubberies all around1 resembled the leafy huts of hermits1 which with their overtopping blossoms1 seemed as a city1 flaring with flying flags 7or banners7 in festivity4 #ad4 ,shaken by the stages in the act of rubbing their bodies1 the trees darted their flowers in abundance upon the ground2 and the border-lands were as shattered1 as if they were broken by the horns of fighting bulls4 #ae4 ,peacocks daubed with dust of flowers1 and flying on the top of the adjacent hill1 appeared as evening clouds gliding over it4 #af4 ,here the goddess ,flora seemed to be sporting in the lawns1 with the roseate flowers in her hands1 and smiling sweetly in the blooming blossoms2 she revelled with the nectarine honey of flowers2 and shed her beauty on all sides4 #ag4 ,the closing buds resembling her eyelids1 were lulled to sleep by the forest breeze1 breathing incessantly with the fragrance of the flowers4 ,the clusters of flowers forming her breasts1 were hid under the bodice of leaves4 #ah4 ,she sat at the window of her alcove1 formed by the twining plants and creepers1 and was dressed in the purple garb of the flying farina of flowers4 #ai4 ,she swang in her swinging cradle of bluish blossoms1 and was adorned with various floral ornaments from her head to foot4 #bj4 ,she moved about the flowers in the garb of the sylvan goddess and looking with her cerulean eyes of fluttering blue-bees on all sides2 and sang to them in the sweet notes of the black kokila in the arbours4 #ba4 ,the bees tired with their labour of love1 refreshed themselves with sipping the dew-drops trickling on the tops of the flowers1 and then making their repast on the farinaceous meal1 slept together with their mates1 in the cells of the flower cups4 #bb4 ,the couples of bees dwelling in the cells of flowers1 and giddy with sipping the honey of the flower cups2 were humming their love tunes to one another4 #bc4 ,the sage remained attentive for a moment to the murmur1 proceeding from the village beyond the forest2 and now he listened with pricked up ears1 to the busy buzz of blue-bees and flies at a distance4 #bd4 ,the sages then beheld with their down cast looks on moon-beams1 which were spread like a sheet of fine linen on the blades of grass upon the ground below4 #be4 ,they beheld the beautiful antelopes1 which slept in their leafy beds on the ground1 below the stretching boughs of shady trees1 as if they were the progeny of their native forest4 #bf4 ,they saw the fearless birds chirping upon the branches1 and others sleeping confident in their nests2 and they beheld the ground covered by living creatures1 feasting on the ripe fruits fallen below4 #bg4 ,they saw the long lines of black-bees1 lying mute on the ground like strings of beads1 and blackening it with their sable bodies4 #bh4 ,the forest was redolent with fragrance1 and the sky was overhung by a cloud of flowers2 the dust of ,kadamba blossoms tinged the ground with ambergrees1 and the ,kadamba fruits covered the face of the land4 #bi4 ,what need is there of saying more1 than that there was no part of the tree1 which was not useful to living beings4 #cj4 ,here the deer were sleeping on the fallen leaves and there were others resting on the barren ground2 the birds sat on the banks and beaches of the rivulets all about that lofty tree4 #ca4 ,as they were viewing in this manner the beauties of the forest1 the night passed away as soon as a night of festivity4 #cb4 ,the son of the hermit kept conversing with me on many subjects1 and derived many useful instructions from my teaching4 #cc4 ,as we had been conversing with one another on different subjects1 the night passed away as soon as that of a conjugal pair4 #cd4 ,now it began to dawn1 and the blushing flowers commenced to ope their petals2 while the host of the stars on high1 disappeared from their arena of the sky4 #ce4 ,i then took my departure1 and was followed by the hermit and his son to some distance from their ,kadamba tree1 where ,i left them for my aerial course to the heavenly stream4 #cf4 ,there having performed my holy ablution1 ,i came down under the vault of heaven1 and then entered the celestial region of the sages1 which is situated in the midway sky4 #cg4 ,now ,i have related to you1 ,rma1 this story of ,dsra1 that you may learn from his instance the unreality of the apparent world1 and as it is but a shadow of the ideal one 7in the ,divine mind74 #ch4 ,it was for this reason1 that ,i have given you the narrations of ,dsra1 by way of explanation of the phenomenal world1 as a shadow of the noumenal4 #ci4 ,now therefore know the ,spirit like ,dsra1 and imitate his example in the magnanimity of your soul4 ,forsake the unreal1 and pursue the reality for your permanent delight4 #dj4 ,rub out the dirt of desire from your mind1 and see the image of truth in it as in a mirror2 you will thus attain to the highest state of knowledge1 and be honoured in all worlds as a perfect being4 ,,chapter ,,lvi4 ,,on ,,the ,,soul ,,and ,,its ,,inertness4 ,argument4 ,consideration of the activity and inactivity of the ,soul1 and the ,vanity of the ,visibles4 ,vasishtha continued3--,knowing the world as a nihility1 you must cease to take any delight in it2 for what reasonable being is there in it that would delight in its unreality4 #b4 ,if you take the phenomenal world for a reality1 you may continue to enslave yourself to the unreal material2 and lose the spiritual nature of your soul4 #c4 ,or if you know it to be a temporary existence1 why then should you take any interest in what is so frail and unstable1 rather than care for your immortal soul8 #d4 ,the world is no substantial existence1 nor are you a being of its unsubstantiality2 it is only a clear reflection of the divine mind1 and extending over all infinity4 7,and which is refracted into all individual minds as in prismatic glasses74 #e4 ,the world is neither an agent itself1 nor is it the act of any agent at all2 it is simply the reflexion of the noumenal1 without any agency of its own4 #f4 ,whether the world is with or without an agent1 or has a maker or not1 yet you can not tell it as a real substance1 except that it appears so to your mind4 #g4 ,the soul is devoid of all organs of action1 and with all its activity1 it remains motionless and without action1 as anything that is inactive and immovable4 #h4 ,the world is the production of a fortuitous chance 7,kkatliya ,sanyoga71 and none but boys place any reliance in it4 7,the world here means our existence in it1 which is an act of chance74 #i4 ,the world is neither stable nor fragile1 but it is mutable from one state to another1 as it is known by its repeated reproductions and visibility to us4 #aj4 ,it is neither everlasting1 nor is it a momenting thing2 its constant mutability contradicts its firmness2 and its nihility1 7as stated before7 is opposed to its temporarity4 7,the dictum of the ,veda of the eternity of asat--nullity1 nullifies its temporariness74 #aa4 ,if the soul is the active power without its organs of action1 it must be unfailing and entire2 because the continuance of its inorganic operations can not weaken its powers4 7i4e4 ,the performance of bodily actions debilitates the body2 but the immaterial mind is not impaired by its activity74 #ab4 ,therefore there is an irresistible destiny1 which is absolutely overruling2 it is existence and inexistence itself1 it is sedate and continuous1 and all visible perturbations are but false appearances4 #ac4 ,the limit of a hundred years of human life1 is but a very small portion of unlimited duration2 it is therefore very astonishing that any one should be concerned with this small portion of his existence1 here 7in utter disregard of his eternal life74 #ad4 ,granting the durability of worldly affairs1 yet they are not deserving of your reliance2 for what faith can you rely on the union of two such opposites as the mind and matter8 7,the one being sensible and the other insensible1 the one being infinite and imperishable1 and the other a finite and frail substance74 #ae4 ,but if the state of worldly things be unsteady and uncertain1 it can not be deserving of your confidence4 ,say1 can you be sorry at the dissolving of the foam and froth of the milk or water1 then why should you lament at the loss of the perishable8 7,so said the ,grecian philosopher3 yesterday ,i saw a fragile breaking1 and today ,i saw a mortal die74 #af4 ,know1 ,o strong armed ,rma6 that reliance on the world1 is the fetter of the soul to it2 it does not behove any body to join the perishable and imperishable together like the water and its froth4 7,the one being lasting and the other a transient thing74 #ag4 ,although the soul is the agent 7or source7 of all actions1 yet it remains as no agent at all2 it is unconnected with its actions1 as the lamp with its light4 7,the mind being the doer of actions and not the soul74 #ah4 ,doing all it does nothing1 but like the sun directs the business of the day without doing anything by itself4 ,it moves like the sun without moving from its place1 but retains its station in its own orbit4 7,the sun is the causal agent of diurnal duties1 but men are the active agents of their actions74 #ai4 ,there is some other hidden cause guiding the course of the world1 beside the soul and body2 as there is an unknown cause of the course of the ,aruna river1 notwithstanding its being blocked by stones4 #bj4 ,when you have known this for certain1 ,o ,rma by your own proficience1 and have well ascertained this truth by its clearest evidence3-- #ba4 ,you ought no more to place any reliance on material things1 which are as false as an ambient flame1 or a vision in dream1 or as any falsehood whatever4 #bb4 ,as a stranger is not to be taken into your friendship1 on his first appearance2 so you must never trust or rely on anything of this world through your ignorance4 #bc4 ,never place your reliance on anything of this world1 with that fond desire1 as the heated man looks to the moon1 the cold stricken to the sun1 and the thirsty doth to the water in the mirage4 #bd4 ,do you look upon this ideal world 7which is born of your brain71 as you view a creature of your conception1 a vision in your dream1 or an apparition or the appearance of two moons in the sky1 by your visual deception4 #be4 ,shun your reliance on the fair creation of your imagination 7the objects of sight c471 and without minding what you are1 conduct yourself cheerfully in your sphere4 #bf4 ,shun your desires and the thought of your agency1 even when you are doing any thing at all4 7,the soul residing in the body1 is yet aloof from all its acts1 though its presence in the body1 justifies its being accessary to if not the accomplice of them4 7,gloss774 #bg4 ,it is a general law 7niyati1 or nature of things71 that the propinquity of the cause1 causes the act1 even without the will of the actor2 as the presence of the lamp1 enlightens the room without the will of the lamp4 7,an involuntary action is no less the act of the actor than a voluntary one74 #bh4 ,look at the kurchi tree blooming and blossoming under the influence of heavy clouds1 and not of its own accord4 ,so it is destined for the three worlds to appear to sight1 under the influence of the ,supreme ,being 7though he may not will or ordain it so74 7,so also the presence of matter1 effects the work by material laws1 without the special behest or employment of the matter to the performance of same4 ,gloss74 #bi4 ,as the appearance of the sun in the sky1 employs all beings to their diurnal duties without his will or injunction1 so the omnipresence of ,god causes the actions of all beings of their own spontaneity1 and without his will1 act or fiat4 7,this is called the overruling and universal destiny74 #cj4 ,and as a bright gem reflects its light1 without any will on its part2 so the mere existence of the ,deity1 causes the existence of all worlds 7as they are in attendance upon ,his presence74 #ca4 ,thus are causality and its want also both situated in your soul1 which is thence called the cause of your actions1 because of its presence in the body2 and as no cause likewise owing to its want of will 7which is the property of the mind2 and not of the soul74 #cb4 ,the entity of the soul being beyond the perception of sense1 it is neither the agent nor recipient of any action2 but being confined in the sensible body1 it is thought to be both an active and passive agent4 #cc4 ,thus the properties both of causality and its want1 reside in the soul2 you may take it in any light1 you may choose for your purpose1 and rest content with your belief4 #cd4 ,but by firmly believing yourself to be situated in the body1 and your doing of actions without thinking yourself as their author1 will save you from the culpability of all your acts4 #ce4 ,the man that does not employ his mind to his actions1 becomes indifferent 7virga7 to the world2 and he is freed from it1 who is certain of his being no agent of his actions4 #cf4 ,whether a man is fond of his enjoyments1 or forsakes them in disgust2 it is all the same to him1 if he but think himself to be no actor of them4 7,set not your mind to act1 if you want to be set free in fact74 #cg4 ,but if you wish to remain1 ,rma1 with your high ambition of doing every thing in the world1 that is also good1 and you may try to do the same4 #ch4 ,but if ,i do not fall to so great an error1 as to have this high aspiration of yours1 ,i am never liable to the passions of anger and enmity1 and other violent emotions in this world4 #ci4 ,the bodies that we bear1 are nourished by some and immolated by others3 such being the state of our own being2 we have no cause for our joy or sorrow in it4 #dj4 ,knowing ourselves to be the authors of our own happiness and misery1 and as causes of the rise and dissolution of the world from our view1 we have no reason to be joyous or sorry in it4 #da4 ,then there is an end of the joys and sorrows of our own making1 when we have that sweet composure1 which is a balm to all the diseases in our soul4 #db4 ,fellow feeling to all living beings1 makes the best state of the mind2 and the soul that is so disposed1 is not subject to transmigration4 #dc4 ,or make this the best lesson1 ,rma6 for your conduct in life1 that with all your activities1 you continue to think yourself as no actor at all4 7,because the belief of one's agency1 leads him to the fruition of this act in repeated births74 #dd4 ,remain quiet and steady as thou art1 by resigning all things to themselves2 and never think that it is thou that dost or undoest anything 7which is destined to be so or otherwise by the ,divine will74 #de4 ,but if you look to the different modes of your doing one thing or the other1 you can have no rest or quiet1 but must run in the way leading to the trap of perpetual toil and misery4 #df4 ,the belief of a man's corporeality1 that he is a destructible body1 and no spiritual being1 is to him but a bed of thorns2 it must therefore be avoided by all means1 in order to evade the danger of his imminent destruction4 #dg4 ,corporeality is to be shunned as a hell-hound feeding on canine meat2 and after disappearance of the cloud of corporeity from view1 the light of spirituality will appear before the sight4 #dh4 ,the pure light of spirituality2 presents the appearance of the bright moon-beams of holiness1 after dispersion of clouds of corporeal desires2 and it is by the help of this light1 that the spiritualist is enabled to steer across the ocean of this world4 #di4 ,do you1 ,o ,rma1 remain in that best and blessed state1 wherein the wisest1 best and holiest of men have found their rest2 and it is the constant habit of thinking yourself as nothing nor doing anything2 or that you are all things and doing every thing2 as the ,supreme soul knows itself to be2 and that you are some person1 having a personality of your own1 and yet no body 7i4e4 not the body in which thou dost abide72 but a spiritual and transcendent being4 ,,chapter ,,lvii4 ,,nature ,,of ,,volleity ,,and ,,nolleity4 ,argument4 ,the bondage of volition causing our perdition1 and the freedom of ,nolition as leading to salvation4 ,rma said3--,thy words1 ,o ,brhman6 are true and well spoken also4 ,i find the soul to be the inactive agent of actions1 and the impassive recipient of their effects1 as also the spiritual cause of the corporeal4 #b4 ,i find the soul to be the sole lord of all1 and ubiquitous in its course2 it is of the nature of intelligence and of the form of transparency4 ,it resides in all bodies1 as the five elements compose the terraqueous bodies4 #c4 ,i now come to understand the nature of ,brahma1 and ,i am as pacified by thy speech1 as the heated mountain is cooled by rain waters4 #d4 ,from its secludedness and nolleity1 it neither does nor receives any thing2 but its universal pervasion1 makes it both the actor and sufferer4 #e4 ,but sir1 there is a doubt too vivid and rankling in my mind1 which ,i pray you to remove by your enlightened speech1 as the moon-beams dispel the darkness of the night4 #f4 ,tell me ,sir1 whence proceed these dualities1 as the reality of one and the unreality of the other1 and that this is ,i and this not myself4 ,and if the soul is one and indivisible1 how is this one thing and that another4 #g4 ,there being but one self-existent and self-evident soul from the beginning1 how comes it to be subjected to these oppositions1 as the bright disk of sun comes to be obscured under the clouds4 #h4 ,vasishtha answered3--,rma6 ,i will give the right answer to this question of yours1 as ,i come to the conclusion2 and then you will learn the cause of these biplicities4 #i4 ,you will not be able1 ,rma6 to comprehend my answers to these queries of yours1 until you come to be acquainted with my solution of the question of liberation4 #aj4 ,as it is the adult youth only1 who can appreciate the beauty of a love-song2 so it is the holy man only1 who can grasp the sense of my sayings on these abstruse subjects4 #aa4 ,sayings of such great importance1 are as fruitless with ignorant people1 as a work on erotic subjects is useless to children4 #ab4 ,there is a time for the seasonableness of every subject to men1 as it is the season of autumn which produces the harvest and not the vernal spring4 #ac4 ,the preaching of a sermon is selectable to old men1 as fine colourings are suitable to clean canvas2 and so a spiritual discourse of deep sense1 suits one who has known the ,spirit4 #ad4 ,i have ere while mentioned something1 which may serve to answer your question1 although you have not fully comprehended its meaning1 to remove your present doubts4 #ae4 ,when you shall come to know the ,spirit in your own spirit1 you will doubtlessly come to find the solution of your query by yourself4 #af4 ,i will fully expound to you the subject matter of your inquiry1 at the conclusion of my argument2 when you shall have arrived to a better knowledge of these things4 #ag4 ,the spiritualist knows the spirit in his own spirit2 and it is the good grace of the ,supreme spirit1 to manifest itself to the spirit of the spiritualist4 #ah4 ,i have already related to you ,rma6 the argument concerning the agency and inertness of the soul1 yet it is your ignorance of this doctrine1 that makes you foster your doubts4 #ai4 ,the man bound to his desires is a bondsman1 and one freed from them is said to be set free from his slavery2 do you but cast away your desires1 and you will have no cause to seek for your freedom 7as you are then perfectly free yourself74 #bj4 ,forsake first your foul 7tmasi7 desires1 and then be freed from your desire of worldly possessions2 foster your better wishes next1 and at last incline to your pure and holy leanings4 #ba4 ,after having conducted yourself with your pure desires1 get rid of these even at the end2 and then being freed from all desires1 be inclined to and united with your intellect 7i4e4 knowing all and longing for nothing74 #bb4 ,then renounce your intellectual propensity1 together with your mental and sensible proclivities2 and lastly having reached to the state of staid tranquility1 get rid of your mind also in order to set yourself free from all other desires4 #bc4 ,be an intellectual being1 and continue to breathe your vital breath 7as long as you live72 but keep your imagination under controul1 and take into no account the course of time1 and the revolution of days and nights4 #bd4 ,forsake your desire for the objects of sense1 and root out your sense of egoism1 which is the root of desire4 ,let your understanding be calm and quiet1 and you will be honoured by all4 #be4 ,drive away all feelings and thoughts from your heart and mind2 for he that is free from anxieties1 is superior to all1 7who labour under anxious thoughts and cares74 #bf4 ,let a man practice his hybernation or other sorts of intense devotion or not1 he is reckoned to have obtained his liberation1 whose elevated mind has lost its reliance on worldly things4 #bg4 ,the man devoid of desires1 has no need of his observance or avoidance of pious acts2 the freedom of his mind from its dependence on anything1 is sufficient for his liberation4 #bh4 ,a man may have well studied the sstras1 and discussed about them in mutual conversation2 yet he is far from his perfection1 without his perfect inappetency and taciturnity4 #bi4 ,there are men who have examined every thing and roved in all parts of the world2 yet there are few among them that have known the truth4 #cj4 ,of all things that are observed in the world1 there is nothing among them which may be truly desirable1 and is to be sought after by the wise4 #ca4 ,all this ado of the world1 and all the pursuits of men1 tend only towards the supportance of the animal body2 and there is nothing in it1 leading to the edification of the rational soul4 #cb4 ,search all over this earth1 in heaven above and in the infernal regions below2 and you will find but few persons1 who have known what is worth knowing4 7,the true nature of the soul and that of ,god1 is unknown to all finite beings every where74 #cc4 ,it is hard to have a wise man1 whose mind is devoid of its firm reliance on the vanities of the world2 and freed from its desire or disgust of something or others1 as agreeable or disagreeable to its state4 #cd4 ,a man may be lord of the world1 or he may pierce through the clouds and pry in heaven 7by his ,yoga72 yet he can not enjoy the solace of his soul without his knowledge of it4 #ce4 ,i venerate those highminded men1 who have bravely subdued their senses2 it is from them that we can have the remedy to remove the curse of our repeated births4 7,it is by divine knowledge alone that we can avoid the doom of transmigration74 #cf4 ,i see every place filled by the five elements1 and a sixth is not to be seen any where in the world4 ,such being the case every where1 what else can ,i expect to find in earth or heaven or in the regions below4 #cg4 ,the wise man relying on his own reason and judgment1 outsteps the abyss of this world1 as easily as he leaps over a ditch2 but he who has cast aside his reason1 finds it as wide as the broad ocean4 7,the original word for the ditch is gospada--the cove of a cows hoof--a cul-de-sac74 #ch4 ,the man of enlightened understanding1 looks upon this globe of the earth1 as the bulb of a ,kadamba flower1 round as an apple or a ball--teres atque rotundus2 he neither gives nor receives nor wants of aught in this world4 #ci4 ,yet fie for the foolish that fight for this mite of the earth1 and wage a warfare for destruction of millions of their fellow creatures4 #dj4 ,what1 if any one is to live and enjoy the blessings of this world for a whole ,kalpa when1 he can not escape the sorrow1 consequent on the loss of all his friends during that period4 #da4 ,he who has known the self1 has no craving for heavenly bliss within himself2 because he knows his gain of all the three worlds1 can never conduce to the strengthening of his soul4 #db4 ,but the avaricious are not content with all they have1 and like the body of this earth1 is not full with all its hills and mountains and surrounding seas4 7,the earth is never full with all its fullness74 #dc4 ,there is nothing in this earth or in the upper and lower worlds1 which is of any use to the sage acquainted with spiritual knowledge4 #dd4 ,the mind of the self-knowing sage1 is one vast expanse like the spacious firmament1 it is tranquil and sedate and unconscious of itself4 #de4 ,it views the body as a net work of veins and arteries1 pale and white as frost1 and all cellular within4 #df4 ,it sees the mountains floating as froth1 on the surface of the pellucid ocean of ,brahma2 it looks upon the intellect blazing as brightly as the sun1 over the mirage of existence4 #dg4 ,it finds the nature of the soul1 to be as extensive as the vast ocean1 containing the creations as its billows2 and it considers the all-pervasive soul as a big cloud1 raining down in showers of sstras or knowledge4 #dh4 ,the fire1 moon and the sun1 appear as the fuel in a furnace1 requiring to be lighted by the blaze of the intellect1 as every opaque atom in nature4 #di4 ,all embodied souls of men1 gods and demigods1 rove in the wilderness of the world1 for feeding upon their fodder of food1 as the deer graze in their pasturage4 #ej4 ,the world is a prison house1 where every one is a prisoner with his toilsome body4 ,the bones are the latches of this dungeon1 the head is its roof1 and the skin its leather2 and the blood and flesh of the body1 are as the drink and food of the imprisoned4 #ea4 ,men were as dolls covered with skin for the amusement of boys1 and they are continually roving in quest of sustenance1 like the cattle running towards their pasture grounds4 #eb4 ,but the high minded man is not of this kind2 he is not moved by worldly temptations1 as the mountain is not to be shaken by the gentle breeze4 #ec4 ,the truly great and wise man1 rests in that highest state of eminence2 where the stations of the sun and moon1 are seen as the nether regions4 #ed4 ,it is by the light of the ,supreme ,spirit1 that all the worlds are lighted1 and the minds of all are enlighted4 ,but the ignorant are immerged in the ocean of ignorance1 and nourish their bodies only in disregard of their souls4 #ee4 ,no worldly good can allure the heart of the wise1 who have tested the vanity of temporal things2 and no earthly evil can obscure their souls1 which are as bright as the clear sky which no cloud can darken4 #ef4 ,no worldly pleasure can gladden the soul of the wise man1 as the dance of monkeys can give no joy to the heart of ,hara1 that delights in the dancing of ,gaur4 #eg4 ,no earthly delight can have its seat in the heart of the wise1 as the sun-light is never reflected in a gem hidden under a bushel4 #eh4 ,the material world appears as a solid rock to the stolid ignorant2 but it seems as the evanescent wave to the wise4 ,the ignorant take a great pleasure in the transitory enjoyments of the world2 but the wise take them to no account1 as the swan disdains to look upon the moss of the lake4 ,,chapter ,,lviii4 ,,the ,,song ,,of ,,kacha4 ,argument4 ,the ,pantheistic views of the soul as the one in all1 is shown in the song of ,kacha4 ,vasishtha said3--,on this subject ,i will tell you1 ,rma6 the holy song which was sung of old by ,kacha1 the son of ,vrihaspati--the preceptor of the gods4 #b4 ,as this son of the divine tutor1 resided in a grove in some part of the mount ,meru 7the ,altain chain--the homestead of the gods72 he found the tranquility of his spirit in the ,supreme soul2 by means of his holy devotion4 #c4 ,his mind being filled with the ambrosial draughts of divine knowledge1 he derived no satisfaction at the sight of the visible world1 composed of the five elemental bodies4 #d4 ,being rapt in his mind with the vision of the ,holy ,spirit1 he saw nothing else beside him1 and then fervently uttered to himself in the following strain4 #e4 ,what is there for me to do or refuse or to receive or reject1 and what place is there for me to resort or refrain from going to1 when this whole is filled by the ,divine ,spirit 7to pan71 as by the water of the great deluge4 #f4 ,i find pleasure and pain inherent in the soul1 and the sky and all its sides contained in the magnitude of the soul4 ,thus knowing all things to be full of the holy spirit1 ,i forget and sink all my pains in my spirit4 #g4 ,the spirit is inside and outside of all bodies1 it is above and below and on all sides of all4 ,here1 there and every where is the same spirit1 and there is no place where it is not4 #h4 ,the spirit abides every where and all things abide in the spirit2 all things are self-same with the spirit1 and ,i am situated in the same spirit4 #i4 ,there is nothing intelligent or insensible which is not the spirit1 all is spirit and so am ,i also4 ,the spirit fills the whole space and is situated in every place4 #aj4 ,i am as full of that spirit and its ineffable bliss1 as the all encompassing water of the great deluge4 ,in this manner was ,kacha musing in himself in the bower of the golden mountain4 7,the ,altain chain is called the golden mountain for its abounding in gold mines74 #aa4 ,he uttered the sound ,om 7on or amen71 and it rang on all sides as the ringing of a bell2 he first uttered a part of it the vocal part--o1 and then the nasal--n1 which tops it as a tuft of hair4 ,he remained meditating on the spirit in his mind1 not as situated in or without it 7but as the all pervasive soul74 #ab4 ,thus ,rma6 did ,kacha continue to muse in himself and chant his holy hymn1 being freed from the foulness of flesh1 and rarefied in his spirit like the breath of the wind4 ,his soul was as clear as the atmosphere in autumn1 after dispersion of the dark clouds of the rainy season4 ,,chapter ,,lix4 ,,works ,,of ,,brahm',s ,,creation4 ,argument4 ,vanity of the ,world born of ,brahm's conception4 ,its ,disappearance and ,liberation4 ,vasishtha continued3--,there is nothing in this world except the gratification of the carnal appetites1 and the pleasure of eating1 drinking and concupiscence with the vulgar2 but it is the lasting good of men1 which is desired by the good and great4 #b4 ,the crooked and creeping beings and things1 and beasts and wicked men and ignorant people only are gratified with carnal pleasures2 they are all fond of everything conducing to their bodily enjoyments4 #c4 ,they are human asses1 who dote on the beauty of female bodies1 which are no better than lumps of flesh1 blood and bones4 #d4 ,this may be desirable to dogs and devouring animals1 but not to man 7who is a rational and spiritual being74 ,all animals have their fleshy bodies1 as the trees have their trunks of wood1 and the minerals their forms of earth4 #e4 ,there is the earth below and the sky above1 and nothing that is extraordinary before us2 the senses pursue the sensible objects1 but human reason finds no relish in them4 #f4 ,the consciousness 7or intuition7 of men1 leads them only to error2 and true happiness1 which is desired by all is situated beyond all sensible objects and gratifications4 #g4 ,the end of worldly pleasure is sorrow and misery1 as the product of a flame is soot and blackness2 and the functions of the mind and senses1 are all fleeting having their rise and fall by turns4 ,all enjoyments are short lived1 owing to the fugacity of the objects1 and the decay of the powers of our enjoying4 #h4 ,prosperity fades away as plant encircled by a poisonous viper2 and our consorts die away as soon as anything born of blood and flesh4 7,fortune is fleeting and life a passing dream74 #i4 ,the delusion of love and lust1 makes one body to embrace another1 both of which are composed of impure flesh and blood4 ,such are the acts1 ,o ,rma6 that delight the ignorant4 #aj4 ,wise men take no delight in this unreal and unstable world1 which is more poisonous than poison itself1 by infecting them that have not even tasted the bitter gall4 #aa4 ,forsake therefore your desire of enjoyment1 and seek to be united with your spiritual essence2 because the thought of your materiality 7or being a material body71 has taken possession of your mind 7and separated you from yourself and the spirit of ,god74 #ab4 ,whenever the thought of making the unreal world1 rises in the mind of ,brahm the creator1 he takes an unreal body upon him of his own will4 #ac4 ,it becomes as bright as gold by his own light1 and then he is called ,virinchi 7virincipiens7 on account of his will2 and ,brahm also for his being born of ,brahm4 7,he is represented as of red colour1 as ,adam is said to be made of red earth74 #ad4 ,rma asked3--,how does the world become a solid substance1 from its having been of a visionary form in the spirit or mind of ,god8 #ae4 ,vasishtha replied3--,when the lotus-born male 7,brahm71 rose from his cradle of the ,embryo of ,brahm1 he uttered the name of ,brahm whence he was called ,brahm4 7,the word ,brahm answers the ,hebrew ,brahum--create them1 and corresponds with the ,latin ficet--bhuya 74 #af4 ,he then had the conception 7,sankalpa7 of the world in his own imagination1 and the same assumed a visible and solid form by the power of his will1 called the conceptional or conceived world4 7,sankalpasr74 #ag4 ,he conceived at first luminous idea of light1 which having assumed a visible form spread on all sides1 as a creeping plant is outstretched all about in autumn4 7,light was the first work of creation74 #ah4 ,the rays of this light pierced all sides like threads of gold2 they shone and spread themselves both above and below4 #ai4 ,concealed amidst this light1 the lotus-born ,hiranyagarbha1 conceived in his mind a figure like his luminous form1 and produced it as the four faced ,brahm4 #bj4 ,then the sun sprung forth from that light1 and shone as a globe of gold amidst his world encircling beams4 #ba4 ,he held the locks of his flaming hair on his head1 which flashed as fire all around him2 and filled the sphere of heaven with heat and light4 #bb4 ,the most intelligent ,brahm1 produced afterwards some other luminous forms from portions of that light1 which proceeded from it like the waves of the ocean 7and these are thence called the ,marchis or rays1 who were the first patriarchs of other created beings74 #bc4 ,these most potent and competent beings1 were also possessed of their concepts and will1 and they produced in a moment the figures as they thought of and willed4 #bd4 ,they conceived the forms of various other beings also1 which they produced one after the other1 as they desired and willed4 #be4 ,then did ,brahm bring to his recollection the eternal vedas and the many ceremonial rites1 which he established as laws in his house of this world4 #bf4 ,having taken the gigantic body of ,brahma1 and the extensive form of the mind--manas1 he produced the visible world as his own offspring--,santati4 7,brahm means brihat--great2 and santate derived from the root tan4 ,latin--leoreo means continuation of race74 #bg4 ,he stretched the seas and mountains1 and made the trees and upper worlds4 ,he raised the ,meru on the surface of the earth1 and all the forests and groves upon it4 #bh4 ,it was he who ordained happiness and misery1 birth and death and disease and decay2 and he created the passions and feelings of living beings1 under their threefold divisions of satva1 rajas and tamas4 #bi4 ,whatever has been wrought by the hands 7faculties7 of the mind of ,brahma before1 the same continues to be still perceived by our deluded vision4 #cj4 ,he gave the mind and laws to all beings1 and makes the worlds anew as they are situated in his mind4 #ca4 ,it is error1 that has given rise to the erroneous conception of the eternity of the world1 whereas it is the conception of the mind alone that creates the ideal forms4 7,the world is neither material nor substantial1 but a conceptual and ideal creation of the mind74 #cb4 ,the acts of all things in the world1 are produced by their conception and wishes2 and it is the concept or thought1 that binds the gods also to their destiny4 #cc4 ,the great ,brahm that was the source of the creation of the world1 sits in the meditative mood1 contemplating on all that he has made4 #cd4 ,it was by a motion of the mind1 that the wonderful form of the living principle was formed2 and it was this that gave rise to the whole world1 with all its changeful phenomena4 #ce4 ,it made the gods ,indra1 ,upendra and ,mahendra and others1 and also the hills and seas in all the worlds above and below us1 and in the ten sides of the heaven above3-- #cf4 ,brahm then thought in himself1 8,i have thus stretched out at large the net work of my desire1 ,i will now cease from extending the objects of my desire any further04 #cg4 ,being so determined1 he ceased from the toil of his creation1 and reflected on the eternal spirit in his own spirit4 7,according to the ,sruti3--the spirit is to be reflected in the spirit74 #ch4 ,by knowing the spirit1 his mind was melted down by its effulgence1 and reclined on it with that ease1 as one finds in his soft sleep after long labour4 #ci4 ,being freed from his selfishness and egoism1 he felt that perfect tranquility which the soul receives by resting in itself1 and which likens the calmness of the sea by its subsidence in itself4 #dj4 ,the ,lord sometimes leaves off his meditation1 as the reservoirs of water sometimes overflow their banks and boundaries4 #da4 ,he beholds the world as a vale of misery1 with very little of happiness in it2 and where the soul is fast bound to its alternate passions1 and led by the changes of its hopes and fears4 #db4 ,he takes pity on the miserable condition of man1 and with a view of their welfare1 promulgates the sacred sstras and rites1 which are full of meaning for their guidance4 #dc4 ,he propounds the ,vedas and their branches--the ,vedngas1 which are fraught with spiritual knowledge1 and precepts of wisdom1 and he revealed the ,purnas and other sstras for the salvation of mankind4 #dd4 ,again the spirit of ,brahm reclined on the supreme spirit1 and was relieved from its toil2 and then remained as tranquil as the becalmed ocean1 after its churning by the ,mandara4 #de4 ,brahm having observed the efforts of mankind on earth1 and prescribed to them the rules of their conduct1 returned to himself1 where he sat reclined on his lotus seat4 #df4 ,he remains some times entirely devoid of all his desires2 and at others he takes upon him his cares for mankind from his great kindness to them4 #dg4 ,he is neither simple in his nature1 nor does he assume or reject his form in the states of his creation and cessation4 ,he is no other than intelligence1 which is neither present in nor absent from any place4 #dh4 ,he is conversant with all states and properties of things1 and is as full as the ocean without intermixture of any crude matter in him4 #di4 ,sometimes he is quite devoid of all attributes and desires1 and is only awakened from his inertness1 by his own desire of doing good to his creatures4 #ej4 ,i have thus expounded to you concerning the existence of ,brahm 7,brhmi ,sthiti71 and his real states of ,stwika1 ,vidhyanika and ,suranikas creation4 7,the first is the creation of his intellectual nature1 and the second that of his mind or will or mental form74 #ea4 ,the intellectual creation is what rises of itself in the ,spirit of ,brahma1 and the mental is the result of his mind and will4 ,the first is the direct inspiration of ,brahm into the ,spirit of ,brahm4 #eb4 ,after creation of the material world by the rjasika nature of ,brahm1 there rises the visible creation in the air by the will of the creator4 7,this is called the madhyanika1 because it is the intermediate creation1 between the elemental and animal creations74 #ec4 ,in the next step of animal creation1 some were born as gods 7angels7 and others as ,yakshas--demigods1 and this is called the suranika1 because the suras or gods were created in it4 #ed4 ,every creature is born in the shape of its inherent nature1 and then it is either elevated or degraded1 according to the nature of its associations4 ,it lays also the foundation of its future state of bondage to birth or liberation1 by its acts1 commenced in the present life4 #ee4 ,in this manner1 ,o ,rma6 has the world come to existence4 ,its creation is evidently a work of labour1 as it is brought to being by various acts of motion and exertion of the body and mind2 and all these products of the god's will1 are sustained also by continuous force and effort on his part4 ,,chapter ,,lx4 ,,production ,,of ,,living ,,beings4 ,argument4 ,production of the bodies of ,living ,beings1 according to the degrees of their ,reason4 ,vasishtha continued3--,o strong armed ,rma6 after the great father of creation1 he took himself to his activity1 he formed and supported the worlds by his energy and might4 #b4 ,all living and departed souls1 are tied like buckets by the rope of their desire1 and made to rise and fall in this old well of the world1 by the law of their predetermined destiny 7or ,fate that binds ,siva or ,jove himself74 #c4 ,all beings proceeding from ,brahm1 and entering the prison house of the world1 have to be concentrated into the body of the air-born ,brahm2 as all the waters of the sea have to be whirled into the whirlpool in the midst of the sea4 7,all things were contained in and produced from ,brahm the ,demiurge74 #d4 ,others are continually springing from the mind of ,brahm1 like sparks of fire struck out of a red-hot iron2 while many are flying to it as their common centre4 #e4 ,rma6 all lives are as the waves in the ocean of the everlasting spirit of ,brahma2 they rise and fall in him according to his will4 #f4 ,they enter into the atmospheric air1 as the smoke rises and enters the clouds1 and are at last mixed up together by the wind1 in the spirit of ,brahma4 #g4 ,they are then overtaken by the elementary particles1 or atoms flying in the air1 which lay hold on them in a few days2 as the demons seize the host of gods with violence4 7,these become the living and embodied souls1 joined with the many properties of the elements74 #h4 ,then the air breathes the vital breath in these bodies2 which infuses life and vigour in them4 #i4 ,thus do living beings manifest themselves on earth1 while there are other flyings in the form of smoke as living spirits4 7,so the spiritualists view the spirits in the etherial clouds74 #aj4 ,some of them appear in their subtle elemental forms in their airy cells in the sky1 and shine as bright as the beams of the luminous moon4 7,these are lingadehas or individual spiritual bodies74 #aa4 ,then they fall upon the earth like the pale moonbeams falling upon the milky ocean4 #ab4 ,there they alight as birds in the groves and forests1 and become stiffened by sipping the juice of fruits and flowers4 #ac4 ,then losing their aerial and bright forms of the moon-beams1 they settle on those fruits and flowers3 and suck their juice like infants hanging upon the breasts of their mothers4 7,these are the protozoa1 the first and embryonic state of living beings74 #ad4 ,the protozoa are strengthened by drinking the juice of the fruits1 which are ripened by the light and heat of the sun1 and then they remain in a state of insensibility2 until they enter the animal body4 #ae4 ,the animated animalcules1 remain in the womb with their undeveloped desires2 in the same manner as the unopening leaves1 are contained in the seed of the bata or ,indian fig tree4 #af4 ,all lives are situated in the ,great ,god1 as fire is inherent in the wood1 and the pot resides in the earth2 and it is after many processes that they have their full development4 #ag4 ,one that has received no bodily form1 and yet moves on without manifesting itself1 is said to be a satya or spiritual being1 and has a large scope of action 7as the gods74 #ah4 ,he is said to have a stvika birth1 who gets his liberation in or after his life-time2 but whoever is obliged to be reborn by his acts1 is said to belong to the rjas-stvika class4 #ai4 ,any one of this class who is born to rule over others1 becomes giddy with pride 7tamas71 he is said to be of the nature of ignorance tmasika1 and ,i will now speak of this class of beings4 #bj4 ,those who are born originally with their stwika nature1 are pure in their conduct and have never to be born again4 #ba4 ,men of rja-stwika temperament have to be reborn on earth2 but being elevated by their reasoning powers1 they have no more to be born in this nether world4 #bb4 ,those who have directly proceeded from the ,supreme ,spirit 7without any intermixture of these natures71 are men fraught with every quality1 and are very rare on earth4 #bc4 ,the various classes of tmasa creatures of ignorance1 are both insensible and speechless2 and are of the nature of immovable vegetables and minerals1 that need no description4 #bd4 ,how many among the gods and men1 have been reborn to the cares of the world1 owing to the demerit of their past action2 and ,i myself though fraught with knowledge and reason1 am obliged to lead a life of the rjasa-stwika kind 7owing to my interference in society74 #be4 ,it is by your ignorance of the ,supreme1 that you behold the vast extension of the world2 but by considering it rightly you will soon find all this to be but the ,one ,unity4 99 99 99 99 99 ,,notes ,,on ,,the ,,suranika1 ,s,,twika ,c4 #a4 ,the ,vidhyanika2 is the sphere of the eternal laws of ,god1 presided over by ,brahm1 who is thence styled the ,vidhi or dispensator of the laws of the creation of the mundane system4 #b4 ,the ,suranika2 is the sphere of the ,supernatural powers or the divine agencies1 governing and regulating the management of created nature4 ,this is the angelic sphere of deities4 #c4 ,narnka2 is the sphere of human being1 consisting also of the subordinate orders of beings1 placed under the dominion of man4 ,this is the sublunary sphere wherewith we are concerned4 #d4 ,the ,stwika2 are righteous men1 endued with the quality of goodness4 #e4 ,the ,rjasika2 is the body politic1 guided by the laws of society4 #f4 ,the ,tmasika2 is the ignorant rabble1 and infatuated people4 ,,chapter ,,lxi4 ,,on ,,birth1 ,,death ,,and ,,existence4 ,argument4 ,the ,liberation of the ,rjasa-stwika natures1 and description of knowledge and ,indifference4 ,vasishtha continued3--,those that are born with the nature of ,rjasa-stwika1 remain highly pleased in the world1 and are as gladsome in their faces1 as the face of the sky with the serene light of the moon-beams4 #b4 ,their faces are not darkened by melancholy1 but are as bright as the face of heaven2 they are never exposed to troubles1 like the lotus flowers to the frost of night4 #c4 ,they never deviate from their even nature1 but remain unmoved as the immovable bodies2 and they persist in their course of beneficence1 as the trees yield their fruits to all4 #d4 ,rma6 the rja and stva natured man1 gets his liberation in the same manner1 as the disk of the moon receives its ambrosial beams4 #e4 ,he never forsakes his mildness1 even when he is in trouble2 but remains as cool as the moon even in her eclipse4 ,he shines with the lovely virtue of fellow-feeling to all4 #f4 ,blessed are the righteous1 who are always even tempered1 gentle and as handsome as the forest trees1 beset by creepers with clusters of their blossoms4 #g4 ,they keep in their bounds1 as the sea remains within its boundaries1 and are meek like yourself in their even tempers4 ,hence they never desire nor wish for any thing in the world4 #h4 ,you must always walk in the way of the godly1 and not run to the sea of dangers2 thus you should go on without pain or sorrow in your life4 #i4 ,your soul will be as elevated as the rjasa and stwika states1 by your avoiding the ways of the ungodly1 and considering well the teachings of the sstras4 #aj4 ,consider well in your mind the frail acts1 which are attended with various evils2 and do those acts which are good for the three worlds1 both in their beginning and end1 and forever to eternity4 #aa4 ,the intelligent think that as dangerous to them1 and not otherwise2 by reason of their being freed from narrow views1 and the false spectres--the offspring of ignorance4 #ab4 ,you should always consider in yourself for the enlightenment of your understanding1 and say3 ,o ,lord6 what am ,i1 and whence is this multiplicity of worlds8 #ac4 ,by diligently considering these subjects in the society of the wise and righteous1 you must neither be engaged in your ceremonial acts1 nor continue in your unnecessary practices of the rituals4 #ad4 ,you must look at the disjunction of all things in the world from you 7i4e4 the temporaneousness of worldly things72 and seek to associate with the righteous1 as the peacock yearns for the rainy clouds4 #ae4 ,our inward egoism1 outward body and the external world1 are the three seas encompassing us one after the other4 ,it is right reasoning only which affords the raft to cross over them1 and bring us under the light of truth4 #af4 ,by refraining to think of the beauty and firmness of your exterior form1 you will come to perceive the internal light of your intellect hid under your egoism2 as the thin and connecting thread is concealed under a string of pearls4 7,the hidden thread underlying the links of souls1 is termed ,strtm47 #ag4 ,it is that eternally existent and infinitely extended blessed thread1 which connects and stretches through all beings2 and as the gems are strung to a string1 so are all things linked together by the latent spirit of ,god4 #ah4 ,the vacuous space of the ,divine ,intellect1 contains the whole universe1 as the vacuity of the air1 contains the glorious sun2 and as the hollow of the earth1 contains an emmet4 #ai4 ,as it is the same air which fills the cavity of every pot on earth1 so it is the one and the same intellect and spirit of ,god1 which fills1 enlivens and sustains all bodies in every place4 7,the text says1 8,the ,intellect knows no difference of bodies1 but pervades alike in all074 #bj4 ,as the ideas of sweet and sour are the same in all men1 so is the consciousness of the ,intellect alike in all mankind 7i4e4 we are all equally conscious of our intellectuality1 as we are of the sweetness and sourness of things74 #ba4 ,there being but one and only one real substance in existence1 it is a palpable error of your ignorant folks to say1 8this one exists1 and the other perishes or vanishes away04 7,nothing is born or extinct1 but all exist in ,god4 ,so is ,malebranche's opinion of seeing all things in ,god74 #bb4 ,there is no such thing1 ,rma1 which being once produced1 is resolved into naught at any time2 all these are no realities nor unrealities1 but representations or reflexions of the ,real ,one4 #bc4 ,whatever is visible and of temporary existence1 is without any perceptible substantiality of its own2 it is only an object of our fallacy1 beyond which it has no existence4 7,hence they are no more than unrealities74 #bd4 ,why1 ,o ,rma6 should any body suffer himself to be deluded by these unrealities8 ,all these accompaniments here1 being no better than causes of our delusion4 #be4 ,the accompaniment of unrealities1 tends only to our delusion here2 and if they are taken for realities1 to what good do they tend than to delude us the more4 7,it is better to let the unreal pass as unreal1 than to take them for real1 and be utterly deceived at last74 ,,chapter ,,lxii4 ,,speech ,,of ,,the ,,divine ,,messenger4 ,argument4 ,relation of the virtues of ,rma as dictated in the sstras1 and of the advancement of others1 by means of good company and self-exertion4 ,the diligent and rationalistic inquirer after truth1 has a natural aptitude to resort to the society of the sapient and good natured ,guru1 and discusses on matters of the sstras by the rules of the sstras he has learnt before and not talk at random4 #b4 ,it is thus by holding his argumentation on the abstruse science of yoga1 with the good and great and unavaricious learned1 that he can attain to true wisdom4 #c4 ,the man that is thus acquainted with the true sense of the ,sstra1 and qualified by his habit of dispassionateness in the society of holy men1 shines like yourself as the model of intelligence4 #d4 ,your liberal mindedness and self-reliance1 combined with your cool-headedness and all other virtues1 have set you above the reach of misery and all mental affliction2 and also freed you from future transmigration1 by your attainment of liberation in this life4 #e4 ,verily have you become as the autumnal sky1 cleared of its gloomy clouds2 you are freed from worldly cares1 and fraught with the best and highest wisdom4 #f4 ,he is truly liberated1 whose mind is freed from the fluctuations of its thoughts1 and the flights and fumes of its thickening fancies1 and ever crowding particulars4 7,the ultimate generalization of particulars into unity1 is reckoned the highest consummation of man74 #g4 ,henceforward will all men on earth1 try to imitate the noble disposition of the equanimity of your mind1 which is devoid of its passions of love and hatred1 as also of affection and enmity4 #h4 ,those who conform with their customs of the country1 and conduct themselves in the ordinary course of men in their outward demeanour1 and cherish their inward sentiments in the close recesses of their bosoms1 are reckoned as truly wise1 and are sure to get over the ocean of the world on the floating raft of their wisdom4 #i4 ,the meek man who has a spirit of universal toleration like thine1 is worthy of receiving the light of knowledge2 and of understanding the import of my sayings4 #aj4 ,live as long as you have to live in this frail body of yours1 and keep your passions and feelings under the sway of your reason2 act according to the rules of society1 and keep your desires under subjection4 #aa4 ,enjoy the perfect peace and tranquility of the righteous and wise1 and avoid alike both the cunning of foxes and silly freaks of boys4 #ab4 ,men who imitate the purity of the manners and conduct of those1 that are born with the property of goodness1 acquire in process of time the purity of their lives also4 7,men become virtuous by imitation of virtuous examples74 #ac4 ,the man who is habituated in the practice of the manners1 and the modes of life of another person1 is soon changed to that mode of life1 though it be of a different nature1 or of another species of being4 7,habit is second nature74 #ad4 ,the practices of past lives accompany all mankind in their succeeding births1 as their preordained destiny2 and it is only by our vigorous efforts that we are enabled to avert our fates1 in the manner of princes overcoming the hostile force1 by greater might of their own4 #ae4 ,it is by means of patience only1 that one must redeem his good sense2 and it is by patient industry alone1 that one may be advanced to a higher birth from his low and mean condition4 #af4 ,it is by virtue of their good understanding1 that the good have attained their better births in life2 therefore employ yourself1 ,o ,rma6 to the polishing of your understanding4 #ag4 ,the godfearing man is possessed of every good1 and exerts his efforts for attainment of godliness2 it is by means of manly efforts only1 that men obtain the most precious blessings4 #ah4 ,those of the best kind on earth1 long for their liberation in future1 which also requires the exertion of devotion and meditation for its attainment4 #ai4 ,there is nothing in this earth1 below1 or in the heaven of the celestials above1 which is unattainable to the man of parts1 by means of his manly efforts4 #bj4 ,it is impossible for you to obtain the object of your desire1 without the exercise of your patience and dispassionateness1 and the exertion of your prowess and austerities of ,brahmacharya4 ,nor is it possible to succeed in any without the right use of reason4 #ba4 ,try to know yourself1 and do good to all creatures by your manliness2 employ your good understanding to drive all your cares and sorrows away2 and you will thus be liberated from all pain and sorrow4 #bb4 ,o ,rma6 that art fraught with all admirable qualities1 and endued with the high power of reason2 keep thyself steady in the acts of goodness1 and never may the erroneous cares of this world betake thee in thy future life4 ,,yoga ,v,,sishtha4 ,,book ,v4 ,,the ,,upasama ,,khanda ,,on ,,quietism4 ,,chapter ,i4 ,,the ,,hnika ,,or ,,daily ,,ritual4 ,argument4 ,the ,book on calm quiet and rest1 necessarily follows those of ,creation and sustentation2 as the sleeping time of night succeeds the working time of the ,day1 and as the rest of ,god followed his work of ,creation and supportance4 ,vasishtha said3--,hear me1 ,rma1 now propose to you the subject of quietude or rest1 which follows that of ,existence and sustentation of the universe2 and the knowledge of which will lead you to nirvna or final extinction 7as the evening rest1 leads to sound sleep at night1 and quietude is followed by quietus74 #b4 ,vlmki says3--,as ,vasishtha was delivering his holy words1 the assembly of the princes remained1 as still as the starry train1 in the clear sky of an autumnal night4 #c4 ,the listening princes looking in mute gaze1 at the venerable sage amidst the assembly1 resembled the unmoving lotuses looking at the luminous sun from their breathless beds4 #d4 ,the princesses in the harem forgot their joviality1 at hearing the sermon of the sage2 and their minds became as cool and quiet as in the long absence of their consorts4 #e4 ,the fanning damsels with flappers in their hands1 remained as still as a flock of flapping geese resting on a lotus-bed2 and the jingling of the gems and jewels on their arms1 ceased like the chirping of birds on the trees at night4 #f4 ,the princes that heard these doctrines1 sat reflecting on their hidden meanings1 with their index fingers sticking to the tip of their noses in thoughtfulness2 and others pondered on their deep sense1 by laying the fingers on their lips4 #g4 ,the countenance of ,rma flushed like the blushing lotus in the morning1 and it brightened by casting away its melancholy1 as the sun shines by dispelling the darkness of night4 #h4 ,the king of kings--,dasaratha felt as delighted in hearing the lectures of ,vasishtha1 as the peacock is gladdened at the roaring of raining clouds4 #i4 ,sarana the king's minister removed his apish fickle mind from his state affairs1 and applied it intensely to attend to the teachings of the sage4 #aj4 ,laxmana who was well versed in all learning1 shone as a digit of the bright crescent moon1 with the internal light of ,vasishtha's instructions1 and the radiance of his ,spiritual knowledge4 #aa4 ,satrughna the subduer of his enemies1 was so full of delight in his heart at the teaching of the sage2 that his face glowed with joy1 like the full moon replete with all her digits4 #ab4 ,the other good ministers1 whose minds were absorbed in the cares of state affairs2 were set at ease by the friendly admonition of the sage1 and they glowed in their hearts like lotus-buds expanded by the sunbeams4 #ac4 ,all the other chiefs and sages1 that were present in that assembly1 had the gems of their hearts purged of their dross by the preachings of ,vasishtha2 and their minds glowed with fervour from his impressive speech4 #ad4 ,at this instant there rose the loud peal of conch shells1 resembling the full swell of the sounding main1 and the deep and deafening roar of summer clouds1 filling the vault of the sky1 and announcing the time of midday service4 7,the trisandhya services are performed at the rising1 setting and vertical sun74 #ae4 ,the loud uproar of the shells1 drowned the feeble voice of the muni under it1 as the high sounding roar of rainy clouds1 puts down the notes of the sweet cuckoo4 7,it is said1 the cuckoo ceases to sing in the rains4 7 #af4 ,the muni stopped his breath and ceased to give utterance to his speech2 because it is in vain to speak where it is not heeded or listened to4 7,the wise should hold their tongue1 when it has lost its power to hold people by their ears74 #ag4 ,hearing the midday shout1 the sage stopped for a moment1 and then addressed to ,rma6 after the hubbub was over and said3-- #ah4 ,rma6 ,i have thus far delivered to you my daily lecture for this day2 ,i will resume it the next morning1 and tell you all that ,i have to say on the subject4 #ai4 ,it is ordained for the twice born classes to attend to the duties of their religion at midday2 and therefore it does not behove us to swerve from discharging our noonday services at this time4 #bj4 ,rise therefore1 ,o fortunate ,rma6 and perform your sacred ablutions and divine services1 which you are well acquainted with1 and give your alms and charities also as they are ordained by law4 #ba4 ,saying so1 the sage rose from his seat with the king and his courtiers1 and resembled the sun and moon1 rising from the eastern mountain with their train of stars4 #bb4 ,their rising made the whole assembly to rise after them1 as a gentle breeze moves the bed of lotuses1 with their nigrescent eyes of the black bees sitting upon them4 #bc4 ,the assembled princes rose up with their crowned heads1 and they marched with their long and massive arms like a body of big elephants of the ,vindhyan hills with their lubberly legs4 #bd4 ,the jewels on their persons rubbed against each other1 by their pushing up and down in hurry1 and displayed a blaze like that of the reddened clouds at the setting sun4 #be4 ,the jingling of the gems on the coronets1 resembled the humming of bees2 and the flashing rays of the crowns1 spread the various colours of the rainbow around4 #bf4 ,the beauties in the court hall resembling the tender creepers1 and holding the chouri flappers like clusters of blossoms in their leaf-like palms1 formed a forest of beauties about the elephantine forms of the brave princes4 7,it means the joint egress of a large number of damsels employed to fan the princes in the ,court hall74 #bg4 ,the hall was emblazoned with the rays of the blazing bracelets1 and seemed as it was strewn over with the dust of mandra flowers1 blown away by the winds4 #bh4 ,there were crystal cisterns of pure water1 mixed with ice and pulverized camphor2 and the landscape around was whitened by the kusa grass and flowers of autumn4 #bi4 ,the gems hanging down the head-dresses of the princes1 cast a reddish colour over the hollow vault of the hall2 and appeared as the evening twilight preceding the shade of night1 which puts an end to the daily works of men4 #cj4 ,the fair faces of the fairy damsels1 were like lotuses floating on the watery lustre of the strings of pearls pendant upon them2 and resembling the lines of bees fluttering about the lotuses2 while the anklets at their feet1 emitted a ringing sound as the humming of bees4 #ca4 ,the large assemblage of the princes1 rose up amidst the assembled crowds of men2 and presented a scene never seen before by the admiring people4 #cb4 ,the rulers of the earth bowed down lowly before their sovereign1 and departed from his presence and the royal palace in large bodies2 likening the waves of the sea1 glistening as rainbows by the light of their gemming ornaments4 #cc4 ,the chief minister ,sumantra and others1 that were best acquainted with royal etiquette1 prostrated themselves before their king and the holy sage1 and took their way towards the holy stream2 for performance of their sacred ablutions4 #cd4 ,the ,rishis ,vmadeva1 ,viswmitra and others1 stood in the presence of ,vasishtha2 and waited for his leave to make their departure4 #ce4 ,king ,dasaratha honored the sages one by one1 and then left them to attend to his own business4 #cf4 ,the citizens returned to the city1 and the foresters retired to their forests1 the aerials flew in the air1 and all went to their respective abodes for rejoining the assembly on the next morning4 #cg4 ,the venerable ,viswmitra1 being besought by the king and ,vasishtha1 stayed and passed the night at the abode of the latter4 #ch4 ,then ,vasishtha being honoured by all the princes1 sages and the great ,brhmanas1 and adored by ,rma and the other princes of king ,dasaratha's royal race3-- #ci4 ,proceeded to his hermitage1 with the obeisance of the assembled crowd on all sides2 and followed by a large train1 as the god ,brahm is accompanied by bodies of the celestials4 #dj4 ,he then gave leave to ,rma and his brother-princes1 and to all his companions and followers1 to return to their abodes from his hermitage in the woods4 #da4 ,he bade adieu to the aerial1 earthly and the subterraneous beings1 that kept company with him with their encomiums on his merits2 and then entering his house1 he performed his ,brhmanical rites with a duteous disposition4 ,,chapter ,,ii4 ,r,,ma',s ,,recapitulation ,,of ,,vasishtha',s ,,lectures4 ,argument4 ,performance of ,daily ,rites1 and ,rma's ,reflection of ,vasishtha's ,teaching at night4 ,vlmki continued his relation to ,bharadwja and said3--,after the moon-bright princes had got to their residence1 they discharged their daily services according to the diurnal ritual4 #b4 ,even ,vasishtha and the other saints1 sages1 and ,brhmans not excepting the king and the princes1 were all engaged in their holy services at their own houses4 #c4 ,they bathed in the sacred streams and fountains1 filled with floating bushes of lotuses and other aquatic plants1 and frequented by the ruddy geese1 cranes and storks on their border4 #d4 ,after they had performed their ablutions1 they made donations of lands and kine1 of seats and beddings and of sesamum grains1 with gold and gems1 and food and raiments to the holy ,brhmans4 #e4 ,they then worshipped the gods ,vishnu and ,siva in their temples1 and made oblations to the sun and regents of the skies in their own houses1 with offerings of gold and gems2 which are sacred to particular deities and the planets4 7,particular gems and metals are sacred to their presiding divinities74 #f4 ,after their offerings were over1 they joined with their sons and grandsons1 friends1 and relatives1 and their guests also1 in partaking of their lawful food4 7,unlawful food is hateful to the faithful74 #g4 ,shortly after this1 the daylight faded away at the eighth watch 7yamrdha7 of the day2 and the charming scene of the city began to disappear from sight4 #h4 ,the people then employed themselves to their proper duties at the decline of the day1 and betook to their evening service with the failing beams of the setting sun4 #i4 ,they recited their evening hymn 7,sandhy71 repeated their japamantras1 and uttered their prayer for the forgiveness of sins 7agha marshana72 they read aloud their hymns and sang their evening song of praise4 #aj4 ,then rose the shade of night to allay the sorrow of lovelorn damsels1 as the moon arose from the milky ocean of the east1 to cool the heat of the setting sun4 #aa4 ,the princes of ,raghu's race then reclined on their downy and flowery beds1 sprinkled over with handfuls of camphor powder1 and appearing as a sheet of spreading moon-light4 #ab4 ,the eyes of all men were folded in sleep1 and they passed the live-long night as a short interval2 but ,rma kept waking in his bed1 meditating on all things he had heard from the sage4 #ac4 ,rma continued to reflect on the lectures of ,vasishtha1 which appeared as charming to him1 as the cry of the parent elephant1 is gladsome to its tender young 7karabha74 #ad4 ,what means this wandering of ours1 said he1 in this world1 and why is it that all these men and other animals1 are bound to make their entrances and exits in this evanescent theatre8 #ae4 ,what is the form of our mind and how is it to be governed8 ,what is this illusion 7,my7 of the world1 whence hath its rise and how is it to be avoided8 #af4 ,what is the good or evil of getting rid of this illusion1 and how does it stretch over and overpower on the soul1 or is made to leave it by any means in our power8 #ag4 ,what does the muni say with regard to the means1 and effect of curbing the appetites of the mind8 ,what does he say regarding the restraining of our organs1 and what about the tranquility of the soul8 #ah4 ,our hearts and minds1 our living souls and their delusion1 tend to stretch out the phenomenal world before us2 and our very souls make a reality of the unreal existence4 #ai4 ,all these things are linked together in our minds1 and are weakened only by the weakening of our mental appetites4 ,but how are these to be avoided in order to get rid of our misery4 #bj4 ,the slender light of reason is over-shadowed1 like a single crane in the air1 by the dark cloud of passions and appetites2 how am ,i then to distinguish the right from wrong1 as the goose separates the milk from the water8 #ba4 ,it is as hard to shun our appetites on the one hand1 as it is impossible to avoid our troubles here1 without the utter annihilation of our appetency4 ,here is the difficulty in both ways4 #bb4 ,again the mind is the leader to our spiritual knowledge on the one hand1 and our seducer also to worldliness on the other4 ,we know not which way to be led by it4 ,the difficulty is as great as a man's mounting on a mountain1 or a child's escaping from the fear of a yaksha4 #bc4 ,all worldly turmoil is at an end1 upon one's attainment of true felicity2 as the anxieties of a maiden are over1 after she has obtained a husband4 #bd4 ,when will my anxieties have their quietism1 and when will my cares come to an end8 ,when will my soul have its holiness1 and my mind find its rest from acts of merit and demerit8 #be4 ,when shall ,i rest in that state of bliss1 which is as cooling and complete in itself2 as the full-moon with all her digits1 and when shall ,i rove about the earth at large1 free from worldly cares and ties8 #bf4 ,when will my fancy stop from its flight1 and concentrate into the inward soul8 ,when will my mind be absorbed in the ,supreme soul1 like the turbulent wave subsiding in the breast of the quiet sea8 #bg4 ,when shall ,i get over this wide ocean of the world1 which is disturbed by the turbulent waves of our desires1 and is full of the voracious crocodiles of our greedy avarice1 and get rid of this feverish passion8 #bh4 ,when shall ,i rest in that state of complete quiescence and unfeelingness of my mind1 which is aimed at by the seekers of liberation1 and the all-tolerant and indifferent philosopher4 7,it is the sullen apathy of stoicism1 which constitutes the true wisdom and happiness of asceticism also74 #bi4 ,ah6 when will this continuous fever of my worldliness abate1 which has irritated my whole body by its inward heat1 and deranged my humours out of their order6 #cj4 ,when will this heart of mine cease to throb from its cares1 like the light of the lamp ceasing to flutter without the wind2 and when will my understanding gain its light1 after dispersion of the gloom of my ignorance4 #ca4 ,when will these organs and members of my body1 have their respite from their incessant functions2 and when will this parched frame of mine get over the sea 7flame87 of avarice1 like the phnix rising from its ashes4 #cb4 ,when will the light of reason like the clear atmosphere of the autumnal sky1 dispel this dark cloud of my ignorance1 that envelopes my heavenly essence under the veil of this sorry and miserable form4 #cc4 ,our minds are filled with the weeds of the mandra plants of the garden of paradise 7i4e4 desiring the enjoyments of heaven74 ,but my soul pants for its restitution in the ,supreme spirit4 #cd4 ,the dispassionate man is said to be set in the pure light of reason2 it is therefore that passionless state of my mind which ,i long to attain4 #ce4 ,but my restless mind has made me a prey to the dragon of despair1 and ,i cry out in my sorrow1 ,o my father and mother6 help me to get out of this difficulty4 #cf4 ,i exclaim also saying3--,o my sister understanding6 condescend to comply with the request of thy poor brother2 and consider well the words of the wise sage for our deliverance from misery4 #cg4 ,i call thee also1 ,o my good sense to my aid1 and beg of thee1 ,o progeny of thy virtuous mother6 to remain firm by my side1 in my struggle of breaking the bonds of the world4 #ch4 ,let me first of all reflect on the sayings of the sage on ,resignation 7,vairgya71 and then on the conduct of one who longs for his liberation1 and next about the creation of the world1 7in the ,srishti ,prakarana74 #ci4 ,let me remember afterwards all that he has said on the ,existence of the universe 7,sthiti ,prakarana71 together with its beautiful illustrations2 all of which are replete with sound wisdom and deep philosophy4 #dj4 ,although a lesson may be repeated a hundred times over1 it proves to be of no effect1 unless it is considered with good understanding and right sense of its purport4 ,otherwise it is as the empty sound of autumn clouds without a drop of rain4 ,,chapter ,,iii4 ,,description ,,of ,,the ,,royal ,,assembly4 ,argument4 ,the ,meeting of the next morning1 and the concourse of attendants4 ,vlmki continued3--,rma passed in this manner the live-long night1 in his lengthened chain of reflection2 and in eager expectation of dawn1 as the lotus longs for the rising sun at day break4 #b4 ,gradually the stars faded away at the appearance of aurora in the east1 and the face of the sky was dimly pale1 before it was washed over with the white of twilight4 #c4 ,the beating of the morning and the alarm of trumpets1 roused ,rma from his reverie2 and he rose with his moonlike face1 blooming as the full-blown lotus in its leafy bed4 #d4 ,he performed his morning ablution and devotion1 and joined with his brothers and a few attendants1 in order to repair to the hermitage of the sage ,vasishtha4 #e4 ,having arrived there1 they found the sage entranced in his meditation in his lonely solitude2 and lowly bent down their heads before him from a respectful distance4 #f4 ,after making their obeisance1 they waited on him in the compound1 until the twilight of morning brought the day-light over the face of the sky4 #g4 ,the princes and chiefs1 the saints1 sages and ,brhmans1 thronged in that hermitage1 in the manner of the celestials meeting at the empyrean of ,brahm4 #h4 ,now the abode of ,vasishtha was full of people1 and the crowds of the cars1 horses and elephants waiting at the outside1 made it equal to a royal palace in its grandeur4 #i4 ,after a while the sage rose from his deep meditation1 and gave suitable receptions to the assembled throng that bowed down before him4 #aj4 ,then ,vasishtha accompanied with ,viswmitra1 and followed by a long train of munis and other men1 came out of the hermitage1 and ascended and sat in a carriage1 in the manner of the lotus-born ,brahm sitting on his lotus seat4 #aa4 ,he arrived at the palace of ,dasaratha1 which was surrounded by a large army on all sides1 and alighted there from his car1 as when ,brahm descends from his highest heaven to the city of ,indra1 beset by the whole host of the celestials4 #ab4 ,he entered the grand court hall of the king1 and was saluted by the courtiers lowly bending down before him2 as when the stately gander enters a bed of lotuses1 amidst a body of aquatic birds 7all staring at him74 #ac4 ,the king also got up1 and descended from his high throne2 and then advanced three paces on barefoot to receive the venerable sage4 #ad4 ,then there entered a large concourse of chiefs and princes1 with bodies of saints and sages and ,brhmans and hori1 potri priests4 #ae4 ,the minister ,sumantra and others came next with the learned pandits ,saumya and others2 and then ,rma and his brothers followed them with the sons of royal ministers4 #af4 ,next came the ministerial officers1 the ministerial priests 7hotripotris71 and the principle citizens1 with bodies of the ,mlava wrestlers and servants of all orders1 and townsmen of different professions4 #ag4 ,all these took their respective seats1 and sat in the proper order of their ranks1 and kept looking intently on the sage ,vasishtha1 with their uplifted heads and eyes4 #ah4 ,the murmur of the assembly was hushed1 and the recitation of the panegyrists was at a stop2 the mutual greetings and conferences were at an end1 and there ensued a still silence in the assembly4 #ai4 ,the winds wafted the sweet fragrance from the cups of full blown lotuses2 and scattered the dulcet dust of the filaments in the spacious hall4 #bj4 ,the clusters of flowers hung about the hall1 diffused their odours all around2 and the whole court house seemed1 as it were sprinkled over with perfumes of all sorts4 #ba4 ,the queens and princesses sat at the windows1 and upon their couches in the inner apartment1 which was strewn over with flowers1 and beheld the assemblage in the outer hall4 #bb4 ,they saw everything by the light of the sun1 which shed upon their open eyes through the net-work on the windows2 and also by the radiance of the gems1 which sparkled on their delicate persons4 ,the attendant women remained silent1 and without waving their fans and chouries 7for fear of the sounding bracelets on their arms74 #bc4 ,the earth was sown with orient pearls by the dawning sun-beams1 and the ground was strewn over with flowers glistening at the sun-light4 ,the lightsome locusts did not light upon them1 thinking them to be sparks of fire1 but kept hovering in the midway sky as a body of dark and moving cloud4 #bd4 ,the respectable people sat in mute wonder1 to hear the holy lectures of ,vasishtha2 because the agreeable advice1 which is derived from the society of the good1 is beyond all estimation4 #be4 ,the ,siddhas1 ,vidydharas1 saints1 ,brhmans and respectable men1 gathered from all sides of the sky and forests1 and from all cities and towns round about ,vasishtha1 and saluted him in silence1 because deep veneration is naturally mute and wanting in words4 #bf4 ,the sky was strewn over with the golden dust1 borne by the fluttering bees from the cups of farinaceous lotuses2 wherein they were enclosed at night2 and the soft airs blew sonant with the tinkling sounds of ringing bells1 hanging in strings on the door ways of houses4 7,the ,gloss says3 it is usual in ,nepal and at ,deccan1 to suspend strings of small bells over the gate ways74 #bg4 ,the morning breeze was now blowing with the fragrance of various flowers1 and mixing with the perfume of the sandal paste2 and making the bees fly and flutter on all sides1 with their sweet humming music4 ,,chapter ,,iv4 ,,inquiries ,,of ,r,,ma4 ,argument4 ,dasaratha's ,praise of ,vasishtha's speech1 and ,rma's ,queries by behest of the sage4 ,vlmki continued3--,then king ,dasaratha made this speech to the chief of sages1 and spoke in a voice sounding as a deep cloud1 and in words equally graceful as they were worthy of confidence4 #b4 ,venerable sir1 said he1 your speech of yesterday bespeaks of your intellectual light1 and your getting over all afflictions by your extremely emaciating austerities4 #c4 ,your words of yesterday1 have delighted us by their perspicacity and gracefulness1 as by a shower of enlivening ambrosia4 #d4 ,the pure words of the wise1 are as cooling and edifying of the inward soul2 as the clear and nectarious moon-beams1 serve both to cool and dispel the gloom of the earth4 #e4 ,the good sayings of the great1 afford the highest joy resulting from their imparting a knowledge of the ,supreme1 and by their dispelling the gloom of ignorance all at once4 #f4 ,the knowledge of the inestimable gem of our soul1 is the best light that we can have in this world2 and the learned man is as a tree beset by the creepers of reason and good sense4 #g4 ,the sayings of the wise serve to purge away our improper desires and doings1 as the moon-beams dispel the thick gloom of night4 #h4 ,your sayings1 ,o sage1 serve to lessen our desires and avarice which enchain us to this world1 as the autumnal winds diminish the black clouds in the sky4 #i4 ,your lectures have made us perceive the pure soul in its clear light1 as the eye-salve of antimony 7collyrium antigoni nigrum72 makes the born-blind man to see the pure gold with his eyes4 #aj4 ,the mist of worldly desires1 which has overspread the atmosphere of our minds1 is now beginning to disperse by the autumnal breeze of your sayings4 #aa4 ,your sayings of sound wisdom1 ,o great sage6 have poured a flood of pure delight into our souls1 as the breezy waves of nectarious water1 or the breath of mandra flowers infuse into the heart4 #ab4 ,o my ,rma6 those days are truly lightsome1 that you spend in your attendance on the wise2 otherwise the rest of the days of one's life time1 are indeed darksome and dismal4 #ac4 ,o my lotus-eyed ,rma6 propose now what more you have to know about the imperishable soul1 as the sage is favourably disposed to communicate everything to you4 #ad4 ,after the king had ended his speech1 the venerable and high-minded sage ,vasishtha1 who was seated before ,rma1 addressed him saying3-- #ae4 ,vasishtha said3--,o ,rma--the moon of your race1 do you remember all that ,i have told you ere this1 and have you reflected on the sense of my sayings from first to the last4 #af4 ,do you recollect1 ,o victor of your enemies8 the subject of creation1 and its division into the triple nature of goodness c42 and their subdivision into various kinds8 #ag4 ,do you remember what ,i said regarding the ,one in all1 and not as the all1 and the ,one ,reality ever appearing as unreality2 and do you retain in your mind the nature and form of the ,supreme ,spirit1 that ,i have expounded to you8 #ah4 ,do you1 ,o righteous ,rma1 that art deserving of every praise1 bear in your mind1 how this world came to appear from the ,lord ,god of all8 #ai4 ,do you fully retain in your memory the nature of illusion1 and how it is destroyed by the efforts of the understanding2 and how the ,infinite and ,eternal appears as finite and temporal as space and time8 7,these though infinite appear limited to us74 #bj4 ,do you1 ,o blessed ,rma6 keep in your mind1 that man is no other than his mind1 as ,i have explained to you by its proper definition and arguments8 #ba4 ,have you1 ,rma6 considered well the meanings of my words1 and did you reflect at night the reasonings of yesterday in your mind8 7,as it behoves us to reflect at night on the lessons of the day74 #bb4 ,it is by repeated reflection in the mind1 and having by heart what you have learnt1 that you derive the benefit of your learning1 and not by your laying aside of the same in negligence4 #bc4 ,you are then only the proper receptacle of a rational discourse and a holy sermon1 when you retain them like brilliant pearls in the chest of your capacious and reasoning breast4 #bd4 ,vlmki said3--,rma being thus addressed by the sage--the valiant progeny of the lotus-seated ,brahm1 found his time to answer him in the following manner4 7,vasishtha's valour is described in his services to king ,sudsa74 #be4 ,rma replied3--,you ,sir1 who are acquainted with all sstras and creeds have expounded to me1 the sacred truths1 and ,i have1 ,o noble ,sir1 fully comprehended their purport4 #bf4 ,i have deposited every thing verbatim that you said in the casket of my heart1 and have well considered the meaning of your words during the stillness of my sleepless nights4 #bg4 ,your words like sun-beams dispel the darkness of the world1 and your radiant words of yesterday1 delighted me like the rays of the rising sun4 #bh4 ,o great sir1 ,i have carefully preserved the substance of all your past lectures in my mind1 as one preserves the most valuable and brilliant gems in a casket4 #bi4 ,what accomplished man is there1 that will not bear on his head the blessings of admonitions1 which are so very pure and holy1 and so very charming and delightful at the same time8 #cj4 ,we have shaken off the dark veil of the ignorance of this world1 and have become as enlightened by your favor1 as the days in autumn after dispersion of rainy clouds4 #ca4 ,your instructions are sweet and graceful in the first place 7by the elegance of their style72 they are edifying in the midst 7by their good doctrines72 and they are sacred by the holiness they confer at the end4 #cb4 ,your flowery speech is ever delightsome to us1 by the quality of its blooming and unfading beauty1 and by virtue of its conferring our lasting good to us4 #cc4 ,o sir1 that are learned in all sstras1 that art the channel of the holy waters of divine knowledge1 that art firm in thy protracted vows of purity1 do thou expurgate us of the dross of our manifold sins by your purifying lectures4 ,,chapter ,v4 ,,lecture ,,on ,,tranquillity ,,of ,,the ,,soul ,,and ,,mind4 ,argument4 ,the existence of the world in ignorant minds1 and tranquility of the spirit4 ,vasishtha said3--,now listen with attention the subject of quietism for your own good1 wherein you will find the best solutions 7of many questions adduced before74 #b4 ,know ,rma1 this world to be a continuous illusion1 and to be upheld by men of rjasa and tmasa natures1 consisting of the properties of action and passions or ignorance1 that support this illusory fabric1 as the pillars bear up a building4 #c4 ,men born with the stwika nature of goodness like yourself1 easily lay aside this inveterate illusion1 as a snake casts off its time-worn skin 7slough74 #d4 ,but wise men of good dispositions 7or stwika natures71 and those of the mixed natures of goodness and action 7rjasa-stwika71 always think about the structure of the world1 and its prior and posterior states 7without being deluded by it74 #e4 ,the understandings of the sinless and which have been enlightened by the light of the sstras1 or improved in the society of men or by good conduct1 become as far sighted as the glaring light of a torch4 #f4 ,it is by one's own ratiocination1 that he should try to know the soul in himself2 and he is no way intelligent1 who knows not the knowable soul in himself4 #g4 ,the intelligent polite1 wise and noble men1 are said to have the nature of rjasa-stwika 7or the mixed nature of goodness and action7 in them2 and the best instance of such a nature is found1 ,o ,rma6 in thy admirable disposition4 #h4 ,let the intelligent look into the phenomena of the work themselves1 and by observing what is true and untrue in it1 attach themselves to the truth only4 #i4 ,that which was not before1 nor will be in being at the end1 is no reality at all but what continues in being both at first and last1 is the true existence and naught besides4 #aj4 ,he whose mind is attached to aught1 which is unreal both at first and at last1 is either an infatuated fool or a brute animal1 that can never be brought to reason4 #aa4 ,it is the mind that makes the world and stretches it as in its imagination2 but upon a comprehensive view 7or closer investigation7 of it1 the mind is in its nothingness4 #ab4 ,rma said3--,i am fully persuaded to believe1 sir1 that the mind is the active agent in this world1 and is subject to decay and death 7like the other organs of sensation74 #ac4 ,but tell me sir1 what are the surest means of guarding the mind from illusion1 because you only are the sun to remove the darkness of ,raghu's race4 #ad4 ,vasishtha replied3--,the best way to guard the mind from delusion1 is first of all the knowledge of the sstras1 and next the exercise of dispassionateness1 and then the society of the good1 which lead the mind towards its purity4 #ae4 ,the mind which is fraught with humility and holiness1 should have recourse to preceptors who are learned in philosophy4 #af4 ,the instruction of such preceptors1 makes a man to practice his rituals at first1 and then it leads the mind gradually to the abstract devotion of the ,most-,holy4 #ag4 ,when the mind comes to perceive by its own cogitation1 the presence of the supreme spirit in itself2 it sees the universe spread before it as the cooling moonbeams4 #ah4 ,a man is led floating as a straw on the wide ocean of the world1 until it finds its rest in the still waters under the coast of reason4 #ai4 ,human understanding comes to know the truth by means of its reasoning1 when it puts down all its difficulties1 as the purewater gets over its sandy bed4 #bj4 ,the reasonable man distinguishes the truth from untruth1 as the goldsmith separates the gold from ashes2 but the unreasonable are as the ignorant1 incapable to distinguish the one from the other4 #ba4 ,the divine ,spirit is imperishable after it is once known to the human soul2 and there can be no access of error into it1 as long as it is enlightened by the light of the holy spirit4 #bb4 ,the mind which is ignorant of truth1 is ever liable to error1 but when it is acquainted with truth1 it becomes freed from its doubts2 and is set above the reach of error4 #bc4 ,o ye men6 that are unacquainted with the divine spirit1 you bear your souls for misery alone2 but knowing the spirit1 you become entitled to eternal happiness and tranquility4 #bd4 ,how are ye lost to your souls by blending with your bodies1 expand the soul from under the earthly frame1 and you will be quite at rest with yourselves4 #be4 ,your immortal soul has no relation to your mortal bodies1 as the pure gold bears no affinity to the earthen crucible in which it is contained4 #bf4 ,the ,divine ,spirit is distinct from the living soul1 as the lotus flower is separate from the water which upholds it2 as a drop of water is unattached to the lotus-leaf whereon it rests4 ,my living soul is crying to that ,spirit with my uplifted arms1 but it pays no heed to my cries4 #bg4 ,the mind which is of a gross nature1 resides in the cell of the body1 like a tortoise dwelling in its hole2 it is insensibly intent upon its sensual enjoyments1 and is quite neglectful about the welfare of the soul4 #bh4 ,it is so shrouded by the impervious darkness of the world1 that neither the light of reason1 nor the flame of fire1 nor the beams of the moon1 nor the gleams of a dozen of zodiacal suns1 have the power to penetrate into it4 #bi4 ,but the mind being awakened from its dormancy1 begins to reflect on its own state2 and then the mist of its ignorance flies off1 like the darkness of the night at sun-rise4 #cj4 ,as the mind reclines itself constantly on the downy bed of its meditation1 for the sake of its enlightenment2 it comes to perceive this world to be but a vale of misery4 #ca4 ,know ,rma6 the soul to be as unsullied by its outer covering of the body1 as the sky is unsoiled by the clouds of dust which hide its face2 and as the petals of the lotus are untainted by the dew-drops1 falling upon them at night4 7,no liquid is attached to the oily surface of lotus-leaves74 #cb4 ,as dirt or clay clinging to the outer side of a gold ornament1 cannot pierce into the inside2 so the gross material body is attached outside the soul1 without touching its inside4 #cc4 ,men commonly attribute pleasure and pain to the soul2 but they are as separate from it1 as the rain drops and the flying dust1 are afar and apart from the sky4 #cd4 ,neither the body nor the soul is subject to pain or pleasure1 all which relate to the ignorance of the mind2 and this ignorance being removed1 it will be found that they appertain to neither4 7,the mind alone is subject to both through its ignorance2 but the philosophic mind knows all partial evils sarvrti1 to be universal good74 #ce4 ,take not to your mind ,o ,rma6 the pain or pleasure of either2 but view them in an equal light1 as you view things in the tranquility of your soul4 #cf4 ,all the outspreading phenomena of the world1 which are beheld all about us1 are as the waves of the boundless ocean of the ,divine ,spirit2 or as the gaudy train of the peacock1 displayed in the sphere of our own souls4 7,so the mind displays its thoughts in a train74 #cg4 ,the bright substance of our soul1 presents to us the picture of creation1 as a bright gem casts its glare to no purpose2 but by its own nature4 7,and so the mind deals with its dreams in vain74 #ch4 ,the spirit and the material world1 are not the same thing2 the spirit is the true reality1 and the duality of the world1 is only a representation or counterpart of the ,spirit4 #ci4 ,but ,brahma1 is the whole totality of existence1 and know the universe as the expansion of the universal soul2 therefore ,o ,rma6 give up your error of the distinction of one thing from another 7lit43 such as ,i am this one1 and the other is another74 #dj4 ,there can be no distinction1 ,rma1 in the everlasting and all extensive plenum of ,brahma2 as there is no difference in the whole body of water of the wide extended ocean4 #da4 ,all things being one and alike in the self-same substratum of the ,supreme ,soul1 you cannot conceive of there being any other thing 7a duality7 in it1 as you cannot imagine a particle of frost to abide in the fire4 #db4 ,by meditating on the ,supreme ,soul in yourself1 and by contemplation of the intelligent ,spirit in your own intellect1 you will find the glory of the ,supreme ,spirit1 shining brightly in your pure spirit4 #dc4 ,therefore ease your mind1 ,o ,rma6 and know that there is no mistake nor error in your believing the all as one2 and that there is no new-birth or a new born being 7in the world71 but all that is or has come to existence1 is ever existent in the ,supreme4 #dd4 ,ease yourself1 ,o ,rma6 by knowing that there is no duality 7save the ,unity of ,god72 and that there is no contrariety of things 7as that of heat and cold71 except their oneness in the ,divine moniety4 ,then knowing yourself as a spiritual being1 and situated in the purity of ,divine essence1 you shall have no need of devotion or adoration 7in order to appease or unite yourself with the ,deity74 ,and knowing also that you are not separated from ,god1 forsake all your sorrow 7to think of your helpless state74 #de4 ,be tolerant1 composed and even-minded2 remain tranquil1 taciturn and meek in your mind2 and be as a rich jewel1 shining with your internal light4 ,thus you will be freed from the feverish vexations of this worldly life4 #df4 ,be rational and dispassionate and calm in your desire2 remain sober minded and free from ardent expectations2 and rest satisfied with what you get of your own lot1 in order to be freed from the feverish heat of worldliness4 #dg4 ,be unimpassioned and unperturbed with earthly cares2 be pure and sinless1 and neither be penurious nor prodigal1 if you will be freed from the fever heat of this world4 #dh4 ,be free from all anxiety1 ,o ,rma6 by your obtaining of that good which the world cannot give1 and which satisfies all our earthly wants4 ,have this supermundane bliss1 ,o ,rma1 and be as full as the ocean1 and free from the feverish cares of this world4 #di4 ,be loosened from the net of thy loose desires1 and wipe off the unguent of delusive affections from thy eyes3 let thy soul rest satisfied with thyself1 and be freed from the feverish anxieties of the world4 #ej4 ,with your spiritual body reaching beyond the unbounded space1 and rising above the height of the highest mountain1 be freed from the feverish and petty cares of life4 #ea4 ,by enjoyment of what you get 7as your lot71 and by asking of naught of any body anywhere2 by your charity rather than your want or asking of it1 you must be free from the fever of life4 #eb4 ,enjoy the fulness of your soul in yourself like the sea1 and contain the fulness of your joy in your own soul like the full moon4 ,be self-sufficient with the fulness of your knowledge and inward bliss4 #ec4 ,knowing this world as unreal as a pseudoscopic sight1 no wise man is misled to rely in its untruthful scenes4 ,so you ,rma1 that are knowing and visionary1 and are sane and sound headed1 and of enlightened understanding1 must be always charming with your perfect ease from sorrow and care4 #ed4 ,now ,rma6 reign over this unrivalled sovereignty1 by the direction of your sovran ,sire1 and manage well everything under your own inspection4 ,this kingdom is fraught with every blessing1 and the rulers are all loyal to their king4 ,therefore you must neither leave out to do what is your duty1 nor be elated with your happy lot of royalty4 ,,chapter ,,vi4 ,,lecture ,,on ,,the ,,discharge ,,of ,,duty4 ,argument4 ,effect of ,acts1 ,transmigration of souls and their ,liberation in ,life time4 ,vasishtha continued3--,in my opinion1 a man is liberated who does his works from a sense of his duty1 and without any desire of his own or sense of his own agency in it4 7,here subjection to allotted duty1 is said to be his freedom2 but that to one's own desire or free choice1 is called to be his bondage and slavery74 #b4 ,who so having obtained a human form1 is engaged in acts out of his own choice and with a sense of his own agency1 he is subjected to his ascension and descension to heaven and hell by turns 7according to the merit or demerit of his acts1 while there is no such thing in the doing of his duty74 #c4 ,some persons who are inclined to unduteous 7or illegal7 acts1 by neglecting the performance of their destined 7or legal7 duties1 are doomed to descend to deeper hells1 and to fall into greater fears and torments from their former states4 #d4 ,some men who are fast bound to the chain of their desires1 and have to feel the consequences of their acts1 are made to descend to the state of vegetables from their brutal life1 or to rise from it to animal life again4 #e4 ,some who are blessed with the knowledge of the ,spirit1 from their investigation of abstruse philosophy1 rise to the state of moniety 7,kaivalya72 by breaking through the fetters of desire4 7,kaivalya is the supreme bliss of ,god in his solity1 to which the divine sage aspires to be united4 ,or it is the complete unity with oneself irrespective of all connections74 #f4 ,there are some men1 who after ascending gradually in the scale of their creation in former births1 have obtained their liberation in the present life of rjas-stwika or active goodness4 #g4 ,such men being born again on earth1 assume their bright qualities like the crescent moon1 and are united with all prosperity1 like the ,kurchi plant which is covered with blossoms in its flowering time of the rainy season4 7,the good effects of former acts1 follow a man in his next birth74 #h4 ,the merit of prior acts follows one in his next state1 and the learning of past life meets a man in his next birth1 as a pearl is born in a reed4 7,a particular reed is known to bear pearly seeds within them1 well known by the name of ,vansalochana74 #i4 ,the qualities of respectability and amiableness1 of affability and friendliness1 and of compassion and intelligence1 attend upon these people like their attendants at home4 7i4e4 ,he becomes master of them74 #aj4 ,happy is the man who is steady in the discharge of his duties1 and is neither overjoyed nor depressed at the fruition or failure of their results4 7,duties must be done1 whether they repay or not74 #aa4 ,the defects of the dutiful and their pain and pleasure1 in the performance of duties1 are all lost under the sense of their duteousness2 as the darkness of night1 is dispelled by the light of the day1 and the clouds of the rainy season1 are dispersed in autumn4 #ab4 ,the man of a submissive and sweet disposition1 is liked by every body2 as the sweet music of reeds in the forest1 attracts the ears of wild antelopes4 7,the deer and snakes1 are said to be captivated by music of pipe74 #ac4 ,the qualities of the past life1 accompany a man in his next birth2 as the swallows of the rainy weather1 attend on a dark cloud in the air4 7,this bird is called a hansa or hernshaw by ,shakespeare2 as1 when it is autumn1 ,i can distinguish a swallow from a hernshaw74 #ad4 ,being thus qualified by his prior virtues1 the goodman has recourse to an instructor for the development of his understanding1 who thereupon puts him in the way to truth4 #ae4 ,the man with the qualities of reason and resignation of his mind1 beholds the ,lord as one1 and of the same form as the imperishable soul within himself4 #af4 ,it is the spiritual guide1 who awakens the dull and sleeping mind by his right reasoning2 and then instils into it the words of truth1 with a placid countenance and mind4 #ag4 ,they are the best qualified in their subsequent births1 who learn first to awaken their worthless and dormant minds1 as they rouse the sleeping stags in the forest4 #ah4 ,it is first by diligent attendance on good and meritorious guides 7or gurus71 and then by cleansing the gem of their minds by the help of reasoning that the pure hearted men come to the light of truth1 and perceive the divine light shining in their souls4 ,,chapter ,,vii4 ,,on ,,attainment ,,of ,,divine ,,knowledge4 ,argument4 ,attainment of knowledge by ,intuition1 compared to the falling of a fruit from heaven4 ,vasishtha continued3--,i have told you ,rma1 the usual way to knowledge for mankind in general2 ,i will now tell you of another method distinct from the other4 #b4 ,now ,rma6 we have two ways which are best calculated for the salvation of souls1 born in human bodies on earth3 the one is by their attainment of heavenly bliss1 and the other by that of their final beatitude 7apavarga74 #c4 ,and there are two methods of gaining these objects2 the one being the observance of the instructions of the preceptor1 which gradually leads one to his perfection in the course of one or reiterated births4 #d4 ,the second is the attainment of knowledge by intuition1 or by self culture of a partly intelligent being2 and this is as the obtaining of a fruit falling from heaven4 #e4 ,hear now of the attainment of intuitive knowledge1 as that of getting a fruit fallen from the sky1 from the old tale which ,i will now recite to you4 #f4 ,hear the happy and holy story1 which removes the fetters of our good and evil deeds1 and which the last born men 7now living71 must taste with a zest for their enlightenment1 as others relish a fruit fallen from heaven for their entertainment4 ,,chapter ,,viii4 ,,song ,,of ,,the ,,siddhas ,,or ,,holy ,,adepts4 ,argument4 ,wandering of ,janaka in a ,vernal garden1 and hearing the ,song of ,siddhas4 ,vasishtha continued3--,there lives the mighty king of the ,videhas 7,tirhutians7 ,janaka by name1 who is blessed with all prosperity and unbounded understanding4 #b4 ,he is as the ever fruitful kalpa tree to the host of his suitors1 and as the vivifying sun to his lotus-like friends2 he is as the genial spring to the florets of his relatives1 and as the god ,cupid to females4 #c4 ,like the dvija-rja or changeful moon1 he gives delight to the dvija--or twice born ,brhmans1 as that luminary gives the lilies to bloom2 and like the luminous sun he destroys the darkness of his gloomy enemies4 ,he is an ocean of the gems of goodness to all1 and the support of his realm1 like ,vishnu the supporter of the world4 #d4 ,he chanced on a vernal eve to wander about a forest1 abounding in young creepers with bunches of crimson blossoms on them1 and resonant with the melody of mellifluous kokilas1 warbling in their tuneful choirs4 #e4 ,he walked amidst the flowery arbours1 resembling the graceful beauties with ornaments upon them1 and sported in their bowers as the god ,vsava disports in his garden of ,nandana4 7,eden or ,paradise74 #f4 ,leaving his attendants behind him1 he stepped to a grove standing on the steppe of a hill1 in the midst of that romantic forest1 which was redolent with the fragrance of flowers borne all about by the playful winds4 #g4 ,he heard in one spot and within a bower of tmala trees1 a mingled voice as that of some invisible aerial spirits 7siddh71 proceeding from it4 #h4 ,i will now recite to you1 ,o lotus-eyed ,rma6 the songs of the siddhas1 residing in the retired solitudes of mountainous regions1 and dwelling in the caverns of hills1 and which relate principally to their spiritual meditations4 #i4 ,the siddhas sang3--,we adore that ,being which is neither the subjective nor objective 7not the viewer nor the view72 and which in our beliefs is the positive felicity1 that rises in our souls1 and has no fluctuation in it4 #aj4 ,others chanted3--,we adore that ,being which is beyond the triple states of the subject1 its attribute and its object2 7who is neither the sight1 seeing and the seer74 ,it is the light of that soul1 or spiritual light which exists from before the light of vision1 which is derived from the light of the sun4 7,sruti3 ,the light of the ,spirit shone before the physical lights of the sun1 moon1 stars1 lightning and fire74 #aa4 ,others chanted3--,we adore that ,being1 which is in the midst of all what is and what is not 7i4e4 between existence and non-existence72 and that spiritual light1 which enlightens all lightsome objects4 #ab4 ,some sang3--,we adore that real existence which is all1 whose are all things1 and by whom are all made1 from whom have all sprung1 for whom they exist1 in whom they subsist1 unto whom do all return1 and into which they are all absorbed4 #ac4 ,some caroled3--,we adore that ,spirit1 which begins with the letter a and ends in h with the dot m 7i4e4 aham or ego72 and which we continually inspire and respire in our breathings4 7,aham7 hansah4 #ad4 ,others said3--,those who forsake the ,god--,isha1 that is situated within the cavity of their hearts 7hrid71 and resort to others1 that are without them1 are verily in search of trifles by disregarding the gem kaustabha 7philosopher's stone72 which is placed in their hands4 #ae4 ,others again declared3--,it is by forsaking all other desires1 that one obtains this object of his wish2 and this being had1 the poisonous plants of all other desires1 are entirely uprooted from the heart4 #af4 ,some of them pronounced saying3--,the foolish man who knowing the insipidity of all worldly things1 attaches his mind to earthly object1 is an ass and no human being4 #ag4 ,others said3--,the sensual appetites1 which incessantly rise as snakes from the cavities of the body1 are to be killed by the cudgel of reason1 as ,indra broke the hills by his thunderbolts4 #ah4 ,at last they said3--,let men try to secure the pure happiness of quietism1 which serves to give tranquility to the minds of the righteous4 ,the sober-minded that are situated in their real and natural temperament1 have their best repose in the lap of undisturbed and everlasting tranquility4 ,,chapter ,,ix4 ,,reflections ,,of ,,janaka4 ,argument4 ,abstraction of ,janaka's mind1 from the ,vanities of the ,world4 ,vasishtha continued3--,upon hearing these sonatas of the ,siddhas 7holy spirits71 ,janaka was dejected in his mind1 like a coward at the noise of a conflict4 #b4 ,he returned homeward1 and conducted himself in silence to his domicile1 as a stream glides in its silent course under the beachening trees1 to the bed of the distant main4 #c4 ,he left behind all his domestics in their respective dwellings below1 and ascended alone to the highest balcony1 as the sun mounts on the top of a mountain4 #d4 ,hence he saw the flights of birds1 flying at random in different directions2 and reflected on the hurrying of men in the same manner1 and thus bewailed in himself on their deplorable conditions4 #e4 ,ah me miserable6 that have to move about in the pitiable state of the restless mob1 that roll about like a rolling stone 7or ball71 pushed backward and forward by another4 #f4 ,i have a short span of endless duration1 alloted to my share of lifetime2 and yet ,i am a senseless fool to rely my trust in the hope of its durability4 #g4 ,short is the duration of my royalty also1 which is limited to the period of my lifetime only2 how is it then that ,i am secure of its continuance as a thoughtless man4 #h4 ,i have an immortal soul lasting from before1 and to continue even after my present existence1 the present life is a destructible ,one1 and yet ,i am a fool to rely in it1 like a boy believing the painted moon as real4 #i4 ,ah6 what sorcerer is it that hath thus bewitched me by his magic wand1 as to make me believe ,i am not spell-bound at all4 #aj4 ,what faith can ,i rely in this world which has nothing substantial nor pleasant1 nor grand nor real in it2 and yet ,i know not why my mind is deluded by it4 #aa4 ,what is far from me 7i4e4 the object of sense71 appears to be near me by my sensation of the same2 and that which is nearest to me 7i4e4 my inmost soul71 appears to be farthest from me 7by my want of its perception74 ,knowing this ,i must abandon the outward 7sensible objects71 in order to see the inward soul4 #ab4 ,this hurry of men in their pursuits1 is as impetuous and transient as the torrent of a whirlpool4 ,it precipitates them to the depth of their dangers1 and is not worth the pain it gives to the spirit4 #ac4 ,the years1 months1 days and minutes1 are revolving with succession of our pains and pleasures2 but these are swallowed up1 by the repeated trains of our misery 7rather than that of happiness74 #ad4 ,i have well considered everything1 and found them all perishable and nothing durable or lasting2 there is nothing to be found here worthy of the reliance of the wise4 #ae4 ,those standing at the head of great men to-day1 are reduced low in the course of a few days2 what worth is there in giddy and thoughtless greatness1 which is deserving of our estimation4 #af4 ,i am bound to the earth without a rope1 and am soiled herein without any dirt 7in my person72 ,i am fallen though sitting in this edifice4 ,o my soul6 how art thou destroyed while thou art living4 #ag4 ,whence has this causeless ignorance over-powered my intelligent soul1 and whence has this shadow overspread its lustre1 as a dark cloud overshades the disk of the sun8 #ah4 ,of what avail are these large possessions and numerous relations to me1 when my soul is desponding in despair1 like children under the fear of ghosts and evil spirits4 #ai4 ,how shall ,i rest any reliance in my sensual enjoyments which are the harbingers of death and disease1 and what dependence is there on my possessions1 which are fraught only with anxieties and cares8 #bj4 ,it matters not whether these friends1 the feeders on my fortune1 may last or leave me at once2 my prosperity is but a bubble and a false appearance before me4 #ba4 ,men of greatest opulence and many good and great men and our best friends and kindest relatives1 that have gone by1 now live in our remembrance only4 #bb4 ,where are the riches of the monarchs of the earth1 and where the former creations of ,brahm4 ,the past have given way to the present1 and these are to be followed by future ones2 hence there is no reliance in anything4 #bc4 ,many ,indras have been swallowed up like bubbles in the ocean of eternity2 hence the like expectation of my longevity1 is ridiculous to the wise4 #bd4 ,millions of ,brahms have passed away1 and their productions have disappeared under endless successions2 the kings of earth have fled like their ashes and are reduced to dust2 what is the confidence then in my life and stability8 #be4 ,the world is but a dream by night1 and the sensuous body is but a misconception of the mind4 ,if ,i rely any credence on them ,i am really to be blamed4 #bf4 ,my conception of myself and perception of other things1 are false imaginations of my mind4 ,it is my egoism that has laid hold of me1 as a demon seizes an idiot4 #bg4 ,fool that ,i am1 that seeing ,i do not see1 how the span of my life is measured every moment by the imperceptible instants of time1 and their leaving but a small portion behind4 #bh4 ,i see the juggler of time seizing on ,brahms1 ,vishnus and ,rudras1 and making playthings of them on his play ground of the world1 and flinging them as balls all about4 #bi4 ,i see the days and nights are incessantly passing away1 without presenting me an opportunity which ,i can behold the true imperishable one4 #cj4 ,the objects of sensual enjoyment1 are larking in the minds of men1 like cranes gabbling in the lakes1 and there is no prospect of the true and best object in the mind of any body4 #ca4 ,we meet with one hardship after another1 and buffet in the waves of endless miseries in this earth2 and yet are we so shameless1 as not to feel ourselves disgusted with them4 #cb4 ,we see all the desirable objects to which we attach our thoughts1 to be frail and perishing2 and yet we do not seek the imperishable one1 and our everlasting good in the equanimity of the ,soul4 #cc4 ,whatever we see to be pleasant in the beginning 7as pleasures71 or in the middle 7as youth71 or in the end 7as virtuous deeds71 and at all times 7as earthly goods71 are all unholy and subject to decay4 #cd4 ,whatever objects are dear to the hearts of men1 they are all found to be subject to the changes of their rise and fall 7i4e4 their growth and decay74 #ce4 ,ignorant people are everywhere enclined to evil acts1 and they grow day by day more hardened in their wicked practices4 ,they repent every day for their sins1 but never reprove themselves for the better4 #cf4 ,senseless men are never the better for anything1 being devoid of sense in their boyhood1 and heated by their passions in youth4 ,in their latter days1 they are oppressed with the care of their families1 and in the end thy are overcome by sorrow and remorse4 #cg4 ,here the entrance and exit 7i4e4 the birth and death71 are both accompanied with pain and sorrow 7for men come to and go away from the world with crying74 ,here every state of life is contaminated by its reverse 7as health by disease1 youth by age1 and affluence by poverty74 ,everything is unsubstantial in this seeming substantial world1 and yet the ignorant rely in its unreal substantiality4 #ch4 ,the real good that is derived here by means of painful austerities1 are the arduous sacrifices of rjasy asvamedha and others1 or the attainment of heaven2 which has no reality in it1 by reason of its short duration of the small portion of a kalpa compared with eternity4 7,the ,hindu heaven is no lasting bliss74 #ci4 ,what is this heaven and where is it situated1 whether below or above us or in this nether world2 and where its residents are not overtaken by multitudes of locust-like evils8 7,the ,sruti says3 8,evil spirits infest the heavens and they drove the gods from it40 ,so we read of the ,titan's and ,satan's band invading heaven74 #dj4 ,we have serpents creeping in the cells of our hearts1 and have our bodies filled with the brambles of diseases and dangers1 and know not how to destroy them4 #da4 ,i see good is intermixed with evil1 and pain abiding with pleasure2 there is sorrow seated on the top 7excess7 of joy1 so ,i know not whereto ,i shall resort4 #db4 ,i see the earth full of common people1 who are incessantly born and dying in it in multitudes2 but ,i find few honest and righteous men in it4 #dc4 ,these beautiful forms of women1 with their eyes like lotuses1 and the gracefulness of their blandishments1 and their charming smiles1 are made so soon to fade and die away4 #dd4 ,of what note am ,i among these mighty beings 7as ,brahm and ,vishnu71 who at the twinkling of their eyes1 have created and destroyed the world2 and yet have succumbed to death at last4 7,this last passage shows that the ,hindu gods were mortal heroes of antiquity74 #de4 ,you are constantly in search of what is more pleasant and lasting than others1 but never seek after that highest prosperity1 which is beyond all your earthly cares4 #df4 ,what is this great prosperity in which you take so much delight1 but mere vexation of your spirit1 which proves this vanity to be your calamity only4 #dg4 ,again what are these adversities which you fear so much1 they may turn to your true prosperity1 by setting you free from earthly broils and leading you to your future felicity4 #dh4 ,the mind is broken to pieces by its fears1 like the fragments of the moon1 floating on the waves of this ocean of the world4 ,its selfishness has tossed it to and fro1 and this world being got rid of1 it is set at perfect ease 7from all vicissitudes of fortune74 #di4 ,there is an unavoidable chance 7necessity71 actuating our worldly affairs and accidents2 it is impudence therefore to welcome some as good1 and to avoid others as evil4 #ej4 ,we are prone to things that are pleasant to the sight1 but bear a mortal flame in them1 and consume us like poor moths in the flames1 which it is bright to see but fatal to feel4 #ea4 ,it is better to roll in the continual flame of hell-fire to which one is habituated1 than rise and fall repeatedly in the furnace of this world1 as from the frying pan into the fire4 #eb4 ,this world is said by the wise1 to be a boundless ocean of woes 7vale of tears72 how then can any body who has fallen amidst it1 expect any happiness herein8 #ec4 ,those who have not fallen in the midst and been altogether drowned in woe1 think the lesser woes as light and delight1 as one condemned to be beheaded1 is glad to escape with a light punishment4 #ed4 ,i am grown as the vilest of the vile1 and resemble a block of wood or stone2 there is no difference in me from the ignorant clown1 who has never had the thought of his eternal concerns in his head4 #ee4 ,the great arbour of the world1 with its very many branches and twigs and fruits1 hath sprung from the mind and is rooted in it4 7,the outer world has its existence in the sensitive mind only2 because the insensible bodies of the dead and inanimate things1 have no consciousness of it74 #ef4 ,it is the conception 7sankalpa7 of the world1 in my mind1 that causes its existence and presents its appearance before me1 ,i will now try to efface this conception from my mind1 and forget this world altogether4 7,this doctrine of idealism was derived1 by ,janaka from his own ,intuition 7,svena-,jntena774 #eg4 ,i will no longer allow myself to be deluded like monkeys with the forms of things1 which ,i know are not real2 mere ideal1 but changeful and evanescent4 7,here also ,janaka learns by intuition not to rely on concrete forms1 but to have their general and abstract ideas74 #eh4 ,i have woven and stretched out the web of my desires1 and collected only my woes and sorrows2 ,i fell into and fled from the snare of my own making1 and am now resolved to take my rest in the soul4 #ei4 ,i have much wailed and bitterly wept1 to think of the depravity and loss of my soul1 and will henceforth cease to lament1 thinking that ,i am not utterly lost4 #fj4 ,i am now awakened1 and am glad to find out the robber of my soul2 it is my own mind1 and this ,i am determined to kill1 as it had so long deprived me of the inestimable treasure of my soul4 #fa4 ,so long was my mind at large as a loose and unstrung pearl1 now will ,i pierce it with the needle of reason1 and string it with the virtues of self-controul and subjection to wisdom4 #fb4 ,the cold icicle of my mind1 will now be melted down by the sun-heat of reason2 and will now be confined in the interminable meditation of its ,eternal ,maker 7from where it cannot return4 ,sruti74 #fc4 ,i am now awakened to my spiritual knowledge1 like these holy ,siddhas1 saints and sages2 and will now pursue my spiritual inquiries1 to the contentment of my soul4 #fd4 ,having now found my long-lost soul1 ,i will continue to look upon its pure light with joy in my lonely retirement2 and will remain as quiet and still in contemplation of it1 as a motionless cloud in autumn4 #fe4 ,and having cast away the false belief of my corporeality 7i4e4 of being an embodied being71 and that these possessions and properties are mine1 and having subdued my force by mighty enemy of the ,mind1 ,i will attain the tranquility of my soul by the help of my reason4 ,,chapter ,x4 ,,silent ,,and ,,solitary ,,reflections ,,of ,,janaka4 ,argument4 ,janaka though employed in ,ritual service1 continues firm in his meditation1 and comes to the conclusion of his immortality4 ,vasishtha related3--,while ,janaka was thus musing in his mind1 there entered the chamberlain before him1 in the manner of ,aruna standing before the chariot of the sun4 #b4 ,the ,chamberlain said3--,o sire6 thy realm is safe under thy protecting arms2 now rise to attend to the daily rites1 as it becomes your majesty4 #c4 ,there the maidservants are waiting with their water pots1 filled with water perfumed with flowers1 camphor and saffron for your bathing1 as the nymphs of the rivers1 have presented themselves in person before you4 #d4 ,the temples are decorated with lotuses and other flowers1 with the bees fluttering upon them2 and hung over with fine muslin1 as white as the fibers of lotus stalks4 #f4 ,the altars are filled with heaps of flowers1 aromatic drugs and rice2 and adorned with every decoration in the princely style4 #g4 ,the ,brhmans are waiting there for your majesty's presence1 after making their sacred ablution and purifications1 and offering their prayers for the remission of sins2 and are expecting to get their worthy gifts from thee4 #h4 ,the hand-maids are attending to their duties1 graced with flappers 7chmaras7 in their hands2 and the feasting ground is cleansed with sandal paste and water4 #i4 ,rise therefore from thy seat1 and be it well with thee to perform the prescribed duties2 because it does not become the best of men1 to be belated in the discharge of their duties4 #aj4 ,though thus besought by the head chamberlain1 yet the king remained in his meditative mood1 thinking on the wonderful phenomena of nature4 #aa4 ,this royalty and these duties of mine1 said he1 are for a very short time2 ,i do not require these things that are so transitory in their nature4 #ab4 ,i must leave these things1 that are at best but waters of the mirage2 and remain close to myself in my lonesome seclusion1 like a calm and solitary lake or sea4 #ac4 ,these pleasures of the world1 that are displayed around us1 are entirely useless to me2 ,i will leave them with promptness on my part1 and remain in my happy retirement4 #ad4 ,abandon1 ,o my heart6 thy shrewdness in pursuing after the objects of thy desire2 in order to avoid the snares of disease and death 7which have been set on thy way74 #ae4 ,in whatever state or condition of life1 the heart is set to hanker for its delight2 it is sure to meet with some difficulty1 distress or disappointment coming out of the same4 #af4 ,whether your heart is engaged in1 or disengaged from the objects of sense1 you will never find any one of them1 either in act or thought1 conducing to the true happiness of your soul4 #ag4 ,forsake therefore the thoughts of the vile pleasure of your senses1 and betake yourself to those thoughts1 which are fraught with the true happiness of the soul4 #ah4 ,thinking in this manner1 ,janaka remained in mute silence1 and his restless mind became as still1 as it made him sit down like a picture in painting or as a statue4 #ai4 ,the chamberlain uttered not a word any more1 but stood silent in mute respect through fear of his master1 from his knowledge of the dispositions of kings4 #bj4 ,janaka in his state of silent meditation1 reflected again on the vanity of human life1 with cool calmness of his mind1 and said3-- #ba4 ,now must ,i be diligent to find out the best and most precious treasure in the world1 and know what is that imperishable thing1 to which ,i shall bind my soul as its surest anchor4 #bb4 ,what is the good of my acts or my cessation from them1 since nothing is produced of anything1 which is not perishable in its nature4 7,thence the product of acts is perishing1 and its want is a lasting good74 #bc4 ,it matters not whether the body is active or inactive1 since all its actions end in utter inaction at last as all force is reduced to rest4 ,it is the pure intellect within me that is always the same 7i4e4 ever active and undecaying71 and which loses nothing from the loss of the body or by want of bodily actions4 7,the body is a dead mass without the active principle of the mind74 #bd4 ,i do not wish to have what ,i have not1 nor dare leave what ,i have already got2 ,i am content with myself2 so let me have what is mine and what ,i have4 7,the ,yogis like ,stoics1 were fatalists and content with their lot74 #be4 ,i get no real good by my acts here1 nor lose anything by refraining from them4 ,what ,i get by my acts or want of action1 is all ,nil and ,null of ,vanity or ,vanities1 and nothing to my purpose or liking4 #bf4 ,whether ,i am doing or not doing1 and whether my acts are proper or improper2 ,i have nothing to desire here1 nor anything desirable that ,i have to expect from them4 7,hence no exertion will bring on the desired object1 unless it is given by our lot74 #bg4 ,i have got what was due to my past actions1 and this body is the result of my former acts4 ,it may be in its motion and action1 or it may be still and fade away1 which is the same thing to me4 #bh4 ,the mind being set at ease by want of its action or passion1 the actions of the body and its members1 are alike in their effects to those of not doing them4 7,involuntary actions done without the will are of no account74 #bi4 ,the acts of men are reckoned as no acts of theirs1 which happen to take place as the results of their destiny or previous actions4 7,the action or passion relates to the mind only1 but the doing of destiny being involuntary1 such action of men is accounted as no action of theirs74 #cj4 ,the impression which the inward soul bears of its past actions and passions1 the same gives its colour to the nature and character of the actions of men afterwards4 ,now that my soul has obtained its imperishable state of spirituality1 ,i am freed from the mutabilities of the transmigrations of my body and mind4 ,commentary3--,janaka arrives after all his previous reasonings and deductions1 to the conclusion of the certainty of his being an intellectual and spiritual being1 endowed with an immortal soul1 and entitled to everlasting life1 after the destruction of the frail body and the changeful mind with it4 ,,chapter ,,xi ,,subjection ,,of ,,the ,,mind4 ,argument4 ,janaka's ,discharge of his ,daily ,rites1 and ,admonition to his ,mind4 ,vasishtha related3--,having thought so1 ,janaka rose up for performance of his daily rites as usual1 and without the sense of his agency in them4 ,he did his duty in the same manner as the sun rises every day to give the morn1 without his consciousness of it4 #b4 ,he discharged his duties as they presented themselves to him1 without any concern or expectation of their rewards4 ,he did them awaking as if it were in his sleep4 ,gloss3--,he did his acts by rote1 but wot not what he did in his insensibility of them2 and such acts of insensibility are free from culpability or retribution4 #c4 ,having discharged his duties of the day and honoured the gods and the priests1 he passed the night absorbed in his meditations4 #d4 ,his mind being set at ease1 and his roving thoughts repressed from their objects1 he thus communed with his mind at the dead of night1 and said3-- #e4 ,o my mind that art roving all about with the revolving world1 know that such restlessness of thine1 is not agreeable to peace of the soul2 therefore rest thou in quiet from thy wanderings abroad4 #f4 ,it is thy business to imagine many things at thy pleasure1 and as thou thinkest thou hast a world of thoughts present before thee every moment4 7,for all things are but creations of the imaginative mind74 #g4 ,thou shootest forth in innumerable woes by the desire of endless enjoyments1 as a tree shoots out into a hundred branches1 by its being watered at the roots4 #h4 ,now as our births and lives and worldly affairs1 are all productions of our wistful thoughts1 ,i pray thee therefore1 ,o my mind6 to rest in quiet by abandonment of thy earthly desires4 #i4 ,o my friendly mind6 weigh well this transient world in thy thoughts1 and depend upon it1 shouldst thou find aught of substantiality in it4 #aj4 ,forsake thy fond reliance on these visible phenomena2 leave these things1 and rove about at thy free will without caring for any thing4 #aa4 ,whether this unreal scene1 may appear to or disappear from thy sight1 thou shouldst not suffer thyself to be affected by it in either case4 #ab4 ,thou canst have no concern with the visible objects 7phenomenal world72 for what concern can one have with any earthly thing which is inexistent of itself as an unsubstantial shadow8 #ac4 ,the world is an unreality like thyself1 hence there can be no true relation between two unrealities4 ,it is but a logomachy to maintain the relation of two negatives to one another4 #ad4 ,granting1 thou art a reality and the world is unreal1 still there can be no agreement between you1 as there is none between the living and the dead1 and between the positive and negative ideas4 #ae4 ,should the mind and the world be both of them realities and co-existent for ever1 then there can be no reason for the joy or sorrow of the one at the gain or loss of the other4 #af4 ,now therefore avoid the great malady of worldliness1 and enjoy the silent joy in thyself1 like one sitting in the undisturbed depth of the ,ocean1 with the rolling tide and waves above his head4 #ag4 ,do not consume like a puppet in pyrotechnics with the fiery remorse of worldliness1 nor be burnt down to the darkness of despair in this gloomy scene of the world4 #ah4 ,o wicked mind6 there is nothing here so good and great1 whereby thou mayest attain thy high perfection1 except by the forsaking of all frivolities and dependance on thy entire resignation to the unchangeable ,one4 ,,chapter ,,xii4 ,,on ,,the ,,greatness ,,of ,,intelligence4 ,argument4 ,the ,living ,liberation of ,janaka1 and the pre-eminence of reason and intelligence4 ,vasishtha continued3--,janaka having expostulated in his manner with his mind1 attended to the affairs of the state without shrinking from them by his mental abstraction4 #b4 ,he was however not gladdened by the gladsome tasks and tidings1 but was indifferent to them as in his slumber of fixed mindedness in his maker4 #c4 ,hence forward1 he was not intently employed in his duties1 nor forsook them altogether2 but attended unconcernedly to the business which presented itself to him4 #d4 ,his constant habit of reasoning1 enabled him to understand the eternal verity2 and preserved his intellect from blunders1 as the sky is untouched by the flying dust4 #e4 ,by his cultivation of reasoning1 his mind was enlightened and fraught with all knowledge4 #f4 ,unaccustomed to duality1 his mind had learnt to know the sole unity only2 and his intelligent soul shone within him1 as the full bright sun in the sky4 7,he felt a flood of light in himself1 as the believer finds in his inmost soul4 ,gloss74 #g4 ,he became acquainted with the ,soul1 that is inherent in all bodies1 and beheld all things abiding in the omnipotence of the ,intellect1 and identic with the infinite4 #h4 ,he was never too joyous nor exceedingly sorrowful1 but preserved his equanimity amidst the conflicts of his soul and sensible objects 7between spirituality and materiality74 #i4 ,the venerable ,janaka1 became liberated in his living state since that time2 and is since renowned as a veteran theosophist among mankind4 #aj4 ,he continues thence forward to reign over the land of the ,videha people1 without being subject to the feelings of joy or sorrow for a moment4 #aa4 ,knowing the causes of good and evil1 he is neither elated nor dejected at any favourable or unfavourable circumstances of his life1 nor does he feel glad or sad at the good or bad accident relating the state4 #ab4 ,he did his duties without setting his mind to them1 which was wholly employed in his intellectual speculations4 #ac4 ,remaining thus in his hypnotic state of sound sleep 7abstraction71 his thoughts are quite abstracted from all objects about him4 #ad4 ,he is unmindful of the past1 and heedless about the future2 and enjoys the present moment only1 with a gladsome heart and cheerful mind4 #ae4 ,he obtained the obtainable what is worthy to be obtained1 by his own ratiocination 7or self-reflection71 and not ,o lotus-eyed ,rma6 by any other desire 7i4e4 by abandoning all his worldly desires74 #af4 ,therefore we should reason 7or reflect7 in our minds1 so long as we succeed to arrive at the conclusion of the subject4 #ag4 ,the presence of the ,holy ,light1 is not to be had either by the lectures of a preceptor1 or the teaching of the sstras2 it is not the result of meritorious acts1 nor of the company of the holy men2 but the result of your own intellection4 #ah4 ,a good understanding assisted by the power of its accompanying percipience 7prajan71 leads to the knowledge of that highest state1 which the acts of your piety cannot do4 #ai4 ,he who has set before his sight the keen light of the lamp of his percipience1 is enabled to see both the past and future in his presence2 and no shadow of ignorance intercepts his vision4 #bj4 ,it is by means of his percipience1 that one is enabled to cross over the sea of dangers2 as a passenger goes across a river in a boat or raft4 #ba4 ,the man that is devoid of his prescience1 is overtaken even by small mishaps2 as a light straw is blown away by the slightest breeze4 #bb4 ,one who is endued with foresight1 passes over the eventful ocean of the world1 without the assistance of friends and guidance of the sstras4 #bc4 ,the man with foreknowledge1 sees the result of his actions beforehand2 but one without his prevision1 is at a loss to judge of the imminent events4 #bd4 ,good company and learning1 strengthen the understanding2 as the watering of a plant1 tends towards its growth and fructification4 #be4 ,the infant understanding like a tender shoot1 takes a deep root in time2 and having grown up like a tree1 bears the sweet fruit in its season2 like the cooling moonbeams at night4 #bf4 ,whatever exertions are made by men for the acquisition of external properties1 the same should be more properly devoted for the improvement of their understandings at first4 7i4e4 ,intellectual improvement should precede that of outward circumstances74 #bg4 ,dullness of the understanding1 which is the source of all evils1 and the storehouse of misery1 and the root of the arbour of worldliness1 must be destroyed first of all4 #bh4 ,great minded men get in their understandings1 whatever good they may expect to find in this earth1 in heaven above and in the nether world4 7,the mind is the seat of all treasures74 #bi4 ,it is by means of one's good understanding only1 that he can get over the ocean of the world2 and not by his charities1 pilgrimages or religious austerities4 #cj4 ,the divine blessing attending on mortal men on earth1 is the sweet fruit of the tree of knowledge4 7,here is a contrast with the mortal taste of the forbidden fruit of knowledge74 #ca4 ,wisdom nips with its sharp nails1 the heads of the elephantine 7gigantic7 bonds of giddiness1 with as much ease as the lion kills the deer1 or as if it were destroying a strong lion by a weak jackal4 7,weak wisdom having the power of destroying the wild worldliness74 #cb4 ,an ordinary man is often seen to become the ruler of men1 by means of his greater knowledge than others2 and the wise and discreet are entitled to glory in both worlds4 #cc4 ,reason overcomes all its adversaries1 dealing in diverse forms of sophistry2 as a disciplined warrior1 overpowers on a host of untrained savage people4 #cd4 ,reasoning is as the philosopher's stone1 which converts the base metals to gold2 and is hidden in the casket of rational souls as the best treasure4 ,it yields the desired fruits of men like the kalpa plant of ,paradise at a thought4 #ce4 ,the right reasoner gets across the wide ocean of the world1 by means of his reasoning1 while the unreasonable rabble are born away by its waves2 as the skillful boat-man cuts across the current1 while the unskilled waterman is tossed about by the waves4 #cf4 ,a well directed understanding leads to the success of an undertaking1 but the misguided intellect goes to the rack and ruin2 the one sails to the shore before the wind2 but the other is tossed in his wrecked vessel over the wide gulph of the world4 #cg4 ,the keen sighted and unbiassed wise man1 is never over-come by the evils arising from his desires3 as the arrows of the adversary1 do not pierce the body of a soldier in armour4 #ch4 ,the sapience of a man1 gives him an insight into every thing in the world and1 the all knowing man1 is neither subjected to dangers nor reverses of his fortune4 #ci4 ,the dark and wide-stretching cloud of blind egoism1 which overshadows the sun-light of the ,supreme ,spirit within us1 is driven away by the breath of intelligence4 #dj4 ,the improvement of the understanding1 is the first requisite towards the knowledge of the ,supreme soul2 as the cultivation of the ground1 is of primary importance to the farmer1 desirous of reaping a rich harvest4 ,,chapter ,,xiii4 ,,government ,,of ,,the ,,mind4 ,argument4 ,reasons and ,rules of ,restraining the ,mind from the instance of ,janaka's insouciance4 ,vasishtha continued3--,now ,rma6 ,reflect on the ,supreme spirit1 in thy own spirit like ,janaka2 and know the object of the meditation of the wise1 without any difficulty or failing4 #b4 ,the wise men of the latter genus rjasa-stvika or active goodness1 obtain their desired objects by themselves 7of their own institution71 like ,janaka and other holy sages4 #c4 ,as long as you continue to restrain your organs of sense from their objects1 so long will the divine soul grace your own inward soul with its presence4 #d4 ,the ,lord ,god and ,supreme soul1 being thus gracious to thee2 thou shalt see a halo of light cast over all things1 and dispersing all thy woes from thy sight4 #e4 ,the sight of the ,supreme spirit1 will remove the plentiful seeds of bias from thy mind2 and it will drive away the woeful sights of misery1 pouring upon thy view in copious showers4 #f4 ,continue like ,janaka in the wilful discharge of thy duties1 and prosper by placing thy intellectual sight1 on the divine light shining in thy inward spirit4 #g4 ,it was by his inward cogitations1 that ,janaka found the transitoriness of the world2 and by placing his faith in the unchangeable ,spirit1 he found its grace in time4 #h4 ,hence neither the pious acts of men1 nor their riches nor friends1 are of any use to them for their salvation from the miseries of life1 unless it be by their own endeavor for the enlightenment of their soul4 #i4 ,they who rely their faith in the gods1 and depend upon them for fulfilment of their desires and future rewards1 are perverted in their understandings1 and cannot be heirs of immortality4 #aj4 ,it is by reliance in one's reasoning and resignation1 and by his spiritual vision of the ,supreme spirit1 that he is saved from his misery in this ocean of the world4 #aa4 ,the attainment of this blessed knowledge of intuition1 which removeth our ignorance1 is as what they call thy getting of fruit fallen from heaven 7i4e4 a heavenly and accidental fruit74 #ab4 ,the intelligence which looks into itself as ,janaka's1 finds the soul developing of itself in it1 as the lotus-bud opens of itself in the morning4 #ac4 ,the firm conviction of the material world1 melts into nothing under the light of percipience2 as the thick and tangible ice1 dissolves into fluidity under the heat of the sun4 #ad4 ,the consciousness that this is ,i 7i4e4 one's self-consciousness71 is as the shade of night1 and is dispelled at the rise of the sun of intellect1 when the ,omnipresent light appears vividly to sight4 #ae4 ,no sooner one loses his self-consciousness that #8this is himself1' than the ,all-pervading ,soul opens fully to his view4 #af4 ,as ,janaka has abandoned the consciousness of his personality1 together with his desires also2 so do you1 ,o intelligent ,rma1 forsake them by your acute understanding and of the mind discernment4 #ag4 ,after the cloud of egoism is dispersed1 and the sphere is cleared all around2 the divine light appears to shine in it1 as brightly as another sun4 #ah4 ,it is the greatest ignorance to think of one's egoism 7or self-personality72 this thought being relaxed by the sense of our nothingness1 gives room to the manifestation of holy light in the soul4 #ai4 ,neither think of the entity nor non-entity of thyself or others2 but preserve the tranquility of thy mind from both the thoughts of positive and negative existences2 in order to get rid of thy sense of distinction between the producer and the produced 7i4e4 of the cause and effect1 the both of which are identic in ,vednta or spiritual philosophy74 #bj4 ,again your fostering a fondness for something as good1 and a hatred to others as bad2 is but a disease of your mind for your uneasiness only4 7,since all things are good in their own kinds1 and nothing bad in its nature1 and in the sight of ,god1 who pronounced all things good74 #ba4 ,be not fond of what you think to be beautiful1 nor disgusted at what appears hateful to you1 get rid of these antagonist feelings1 and be even-minded by fixing it on ,one1 before whom all things are alike and equally good3 7all partial evil is universal good4 ,pope47 #bb4 ,they that view the desirable and the detestable in the same light1 are neither fond of the one nor averse to the other4 #bc4 ,until the fancy of the desirableness of one thing and dislike of the other1 is effaced from the mind1 it is as hard to have the good grace of equanimity1 as it is difficult for the moonlight to pierce through the cloudy sky4 #bd4 ,the mind which considers one thing as some thing propos1 and another as nothing to the purpose 7the one as desirable and the other worthless72 is deprived of the blessing of indifference1 as the brier skota is despised1 not standing with all its fruits and flowers4 #be4 ,where there is a craving for the desirable1 and an aversion to what is unseemly1 and when there is a cry for gain and an outcry at one's loss2 it is impossible for even mindedness1 dispassionateness and tranquility of the mind1 to abide then and there in that state4 #bf4 ,there being only the essence of one pure--,brahma diffused throughout the universe1 how very improper is it to take the one as many1 and among them something as good or bad2 7when the ,maker of all has made all things good74 #bg4 ,our desires and dislike1 are the two apes abiding on the tree of our hearts2 and while they continue to shake and swing it with their jogging and jolting1 there can be no rest in it4 #bh4 ,freedom from fear and desire1 from exertions and action1 together with sapience and equanimity1 are the inseparable accompaniments of ease and rest4 #bi4 ,the qualities of forbearance and fellow feeling1 accompanied with contentment and good understanding1 and joined with a mild disposition and gentle speech1 are the indispensable companions of the wise man1 who has got rid of his desires and the feelings of his liking or dislike4 #cj4 ,the mind running to meanness1 is to be repressed by restraining the passions and appetites2 as the current of water running below1 is stopped by its lock gate4 #ca4 ,shun the sight of external things1 which are the roots of error and fallacy2 and consider always their internal properties both when you are awake and asleep1 and also when you are walking about or sitting down4 #cb4 ,avaricious men are caught like greedy fishes1 in the hidden net of their insatiable desires1 and which is woven with the threads of worldly cares1 and is under the waters of worldly affairs4 #cc4 ,now ,rma6 cut the meshes of this net1 with the knife of thy good understanding2 and disperse it in the water1 as a tempest rends the thick cloud and scatters it about the air4 #cd4 ,try ,o gentle ,rma6 to uproot the root of worldliness1 which sprouts forth in the weeds of vice1 with the hatchet of your perseverance and the eliminating shovel of your penetration4 #ce4 ,employ your mind to hew down the cravings of your mind1 as they use the axe to cut down a tree1 and you will then rest in quiet as you arrive at the state of holiness4 #cf4 ,having destroyed the former state of your mind by its present state1 try to forget them both by your heedless mind in future1 and manage yourself unmindful of the world4 7,there is a play of the word mind in the original74 #cg4 ,your utter oblivion of the world1 will prevent the revival of your mind2 and stop the reappearance of ignorance which is concomitant with the mind4 #ch4 ,whether you are waking or sleeping or in any other state of your life2 you must remember the nihility of the world1 and resign your reliance in it4 #ci4 ,leave off your selfishness 7mamat or mei tatem71 ,o ,rma6 and rely in the disinterestedness of your soul2 lay hold on what ever offers of itself to you and without seeking for it all about4 #dj4 ,as the ,lord ,god doth every thing1 and is yet aloof from all2 so must thou do all thy acts outwardly1 and without thyself mixing in any4 #da4 ,knowing the knowable1 one finds himself as the increate soul and ,great ,lord of all2 but being apart from that soul1 he views only the material world spread before him4 #db4 ,he who has the sight of the inner spirit1 is freed from the thoughts of the external world1 and is not subjected to the joy or grief or sorrow and other evils of his life4 #dc4 ,he is called a ,yogi who is free from passions and enmity1 and looks on gold and rubbish in the same light2 he is joined with his ,joy in his ,yoga1 and disjoined from all worldly desires4 #dd4 ,he enjoys the fruit of his own acts1 and minds not what he wastes or gives away2 he has the evenness of his mind in every condition1 and is unaltered by pain or pleasure4 7,the ,sanskrit sukh-dukkha means also prosperity and adversity1 and good and evil of every kind74 #de4 ,he who receives what he gets1 and is employed with whatever offers of itself to him1 without considering the good or evil that he is to gain by it1 is not plunged into any difficulty4 #df4 ,he who is certain of the truth of the spiritual essence of the world1 pants not for its physical enjoyments1 but he is even-minded at all times4 #dg4 ,the dull mind follows the active intellect in accomplishing its objects1 as the carnivorous cat or fox follows the lion in quest of meat4 #dh4 ,as the servile band of the lion feeds on the flesh acquired by his prowess1 so the mind dwells upon the visible and sensible object1 which it perceives by power of the intellect4 #di4 ,thus the unsubstantial mind1 lives upon the outer world by the help of the intellect2 but as it comes to remember its origination from the intellect1 it recoils back to its original state4 #ej4 ,the mind which is moved and lighted1 by the heat and light of the lamp of the intellect2 becomes extinct without its physical force1 and grows as motionless as a dead body4 #ea4 ,the nature of the intellect is known to exclude the idea of motion or pulsation from it2 and the power which has vibration in it1 is called intellection or the mind in the sstras4 #eb4 ,the breathing 7or vibration7 of the mind1 like the hissing of a snake1 is called its imagination 7kalpana72 but by knowing the intellect as the ,ego1 it comes to the true knowledge of the inward soul4 #ec4 ,the intellect which is free from thoughts 7chetyas71 is the ever lasting ,brahma2 but being joined with thought1 it is styled the imaginative principle or ,mind4 #ed4 ,this power of imagination having assumed a definite form1 is termed the mind2 which with its volition and options1 is situated in the heart of living beings4 #ee4 ,with its two distinct powers of imagination and volition1 it is employed in the acts of discriminating and choosing the agreeable from what is disagreeable to it4 7i4e4 ,the imagination and volitive faculties of the mind1 supply it with the power of discrimination and option1 between what is fit or unfit for or suitable to it74 #ef4 ,the intellect being seated in the heart with its thoughts and volitions1 forgets its spiritual nature1 and remains as a dull material substance 7i4e4 the passivity of the heart as opposed to the activity of the mind74 #eg4 ,the intellect being thus confined in the hearts of all animals in this world1 continues in utter oblivion of its nature2 until it is awakened of itself1 either by its intuition or instruction of preceptors c4 #eh4 ,so it is to be wakened by means of instruction1 derived from the sstras and preceptors2 as also by the practice of dispassionateness1 and subjection of the organs of sense and action4 #ei4 ,when the minds of living beings1 are roused by learning and self-control2 they tend towards the knowledge of the ,great ,brahma1 or else they rove at random about the wide world4 #fj4 ,we must therefore awaken our minds1 which are rolling in the pit of worldliness1 through the inebriety of the wine of error1 and which are dormant to divine knowledge4 #fa4 ,as long as the mind is unawakened1 it is insensible of every thing 7in its true light72 and though it perceives the visibles1 yet this perception of them is as false as the sight of a city in our fancy4 #fb4 ,but when the mind is awakened by divine knowledge1 to the sight of the supreme ,being2 it presents every thing in itself1 as the inward fragrance of flowers pervades the outer-petals also4 7i4e4 ,the inward sight of ,god1 comprehends the view of every thing in it74 #fc4 ,though the intellect has the quality of knowing every thing1 contained in all the three worlds2 yet it has but a little knowledge of them from the paucity of its desire of knowing them4 7i4e4 ,though the capacity of the intellect is unlimited1 yet its knowledge is proportionate to its desire of gaining it74 #fd4 ,the mind without the intellect is a dull block of stone2 but it is opened by divine light1 like the lotus-bud expanding under the light of the sun4 #fe4 ,the imaginative mind is as devoid of understanding1 as a statue made of marble1 is unable to move about by itself4 #ff4 ,how can the regiments drawn in painting1 wage a war in a mutual conflict1 and how can the moon-beams1 make the medicinal plants emit their light8 7i4e4 ,as it is life that makes the armies fight1 so it is the intellect that actuates the mind to its operations4 ,and as the plants shine by night by the sun-beams1 which are deposited in them during day1 so shines the mind by means of its intellectual light74 #fg4 ,who has seen dead bodies besmeared with blood to run about on the ground1 or witnessed the fragments of stones in the woods to sing in musical strains8 #fh4 ,where does the stone idol of the sun1 dispel the darkness of the night2 and where does the imaginary forest of the sky spread its shade on the ground8 #fi4 ,of what good are the efforts of men1 who are as ignorant as blocks of stones1 and are led by their error in many ways2 except it be to endanger themselves by the mirage of their minds8 7,the exertions of the ignorant are as vain as the labour of a ,sisyphus74 #gj4 ,it is the imagination that displays the non-existent as existent in the soul1 as it is the sun-beams1 which exhibit the limpid main in the mazy sands4 #ga4 ,it is the moving principle in the body1 which the sophists designate as the mind2 but know it as a mere force of the winds1 like the vital breath of living beings4 #gb4 ,those whose self-consciousness is not disturbed1 by the currents of their passions and desires2 have their spiritual souls like an unperturbed stream 7of psychic fluid74 #gc4 ,but when this pure consciousness is befouled by the false fancies of this and that1 and that this is ,i and that is mine2 then the soul and the vital principle1 are both taken together to form a living being4 #gd4 ,the mind1 the living soul and understanding1 are all but fictitious names of an unreality1 according to the conceptions of false thinkers1 and not of them that know the true spirit4 #ge4 ,there is no mind nor understanding1 no thinking principle1 nor the body in reality2 there is the only reality of the ,one universal spirit1 which is ever existent everywhere4 7,so says the ,sruti3--,all else are but transitory creations of imagination1 and so pass into nothing74 #gf4 ,it is the soul1 which is all this world1 it is time and all its fluctuations1 it is more transparent than the atmosphere1 and it is clear as it is nothing at all4 #gg4 ,it is not always apparent1 owing to its transparency2 yet it is ever existent1 owing to our consciousness of it4 ,the spirit is beyond all things1 and is perceived by our inward perception of it4 #gh4 ,the mind vanishes into nothing1 before our consciousness of the ,supreme ,soul2 just as darkness is dispelled from that place1 where the sunshine is present4 #gi4 ,when the transparent and self-conscious soul1 raises other figures of its own will2 then the presence of the soul is forgotten1 and hid under the grosser creations of the mind4 #hj4 ,the ,volitive faculty of the ,supreme ,spirit1 is denominated the mind2 but it is unmindedness and want of volition on our part1 which produces our liberation4 7i4e4 ,our submission to the ,divine ,will1 sets us free from all liability1 as it is said in the ,common prayer3 8,let thy will 7and not mine7 be done074 #ha4 ,such is the origin of the mind which is the root of creation2 it is the faculty of the volition of the principle of our consciousness1 otherwise called the soul4 7,the mind is the volitive faculty of the ,spirit1 see #hj74 #hb4 ,the intellectual essence being defiled by its desires1 after falling from its state of indifference2 becomes the principle of production or producing the desired objects4 7,this is called the mind or the creative power1 and is represented as the first male or the agent of procreation74 #hc4 ,the mind becomes extinct1 by loss of the vital power2 as the shadow of a thing disappears1 by removal of the substance4 7,this passage establishes the extinction of the mind1 with all its passions1 feelings and thoughts upon the death of a man74 #hd4 ,the living body perceives in its heart1 the notion of a distant place which exists in the mind1 and this proves the identity of the vital breath and the thinking mind4 7,again the communication of the passions and feelings between the heart and mind1 proves them to be the same thing74 7,hence the word antah-karana or inward sense1 is applied both to the heart as well as mind74 #he4 ,it is therefore by repressing the mind1 that the vital breath is also repressed1 to produce longevity and healthiness4 7,it is done by the following methods1 viz2 by dispassionateness1 suppression of breathing1 by yoga meditation1 and by cessation from bodily labour in the pursuit of worldly objects74 #hf4 ,the stone has the capability of mobility1 and the fuel of inflammability2 but the vital breath and mind1 have not their powers of vibration or thinking 7without the force of the intellect and the spirit74 #hg4 ,the breath of life is inert by itself1 and its pulsation is the effect and composed of the surrounding air2 so the action of the mind1 is owing to the force of the intellect2 whose pellucidity pervades all nature4 #hh4 ,it is the union of the intellectual and vibrating powers1 which is thought to constitute the mind4 ,its production is as false1 as the falsity of its knowledge4 7,all mental phenomena are erroneous74 #hi4 ,the mental power is called error and illusion also1 and these in ignorance of the ,supreme ,brahma1 produce the knowledge of this poisonous world 7which springs from illusion of the mind74 #ij4 ,the powers of the intellect and vibration1 combined with those of imagination and volition which constitute the mind1 are productive of all worldly evils1 unless they are weakened and kept under restraint4 #ia4 ,when the intellect thinks on or has the perception by the pulsation caused by the air4 ,the wind of breath gives pulsation to the intellect1 and causes its power of intellection2 and this intellectual power gives rise to all the thoughts and desires of the mind4 #ib4 ,the percussive intellect which extends over the undivided sphere of the universe1 is verily the thinking power1 the mind is a false imagination like the ghost of infants4 #ic4 ,the intellect is the power of intellection1 which cannot be intercepted by any thing else1 like the mind any where2 as there is no power to rise in contest against the almighty ,indra4 7,the ,intellect or chit being the ,divine mind74 #id4 ,thus there being no relation between intellection and the mind1 it is wrong to attribute the mind with the power of thinking1 which is not related with it4 #ie4 ,how can this union of the intellect with its vibration only1 be styled the mind with its multifarious functions4 ,the commander alone cannot be called an army without its component parts of horse1 elephants and others4 #if4 ,hence there is no such thing as a good or bad mind in any of the three worlds 7when there is no mind at all74 ,the bias of its existence will be utterly removed by full knowledge of spirituality 7tatwajnana74 7,that there is but one ,spirit only74 #ig4 ,it is in vain and to no purpose1 that they imagine the being of the mind4 ,it is proved to be an unreality and having no substantiality of its own4 #ih4 ,therefore1 ,o magnanimous ,rma6 never give rise to false imaginations of any kind1 and particularly that of the mind which never exists any where4 #ii4 ,false phantasies rise as the mirage1 from want of a full knowledge of things2 they spring in the heart which is as barren as a desert1 for want of the rain of full knowledge4 #ajj4 ,the mind is a dead thing owing to its want of a form or activity1 and yet it is a wonder as it is idolized in the circles of common people4 #aja4 ,it is a wonder that the mind1 having no soul nor essence1 nor a body nor size or support of its own1 should spread its net over all ignorant minds4 #ajb4 ,one who falls a victim to his unarmed and impotent mind1 likens a man who says1 he is hurt in his body by the falling of a lotus-flower upon it4 #ajc4 ,the man that is undone by his inert1 dumb and blinded mind 7that neither sees nor seizes nor talks to him72 is as one who complains of his being burnt by the cool full-moon-beams4 #ajd4 ,people are verily killed by an antagonist1 who is present before them2 but it is a wonder that the ignorant are foiled by the inexistent mind of their own making4 #aje4 ,what is the power of that thing1 which is a creation of mere fancy1 and an unreal presentation of ignorance2 and which being sought after1 is no where to be found4 #ajf4 ,it is a great wonder1 that men should be overcome by their impotent minds1 dealing in their delusions only4 #ajg4 ,it is ignorance that is ever exposed to dangers1 and the ignorant are always the victims of error4 ,know the unreal world to be the creation of ignorance and of the ignorant only4 #ajh4 ,oh6 the misery of miseries1 that the ignorant make of this creation of their ignorance to themselves1 and that they fabricate a living soul for their sufferings only4 7,a separate living soul jvtm1 is denied in ,vednta74 #aji4 ,i weet this frail world to be a creation of the false imagination of the ignorant1 and this earth to be as fragile as to be broken and borne away by the waves of the ocean4 #aaj4 ,it is like the dark collyrium1 which is broken down by the surrounding waters or seas1 serving as its grinding mill2 and yet men are maddened with it1 as those struck by moon-beams4 7,moonstruck lunatics74 #aaa4 ,the visible world disappears at the sight of reason1 as a man flies from the sight of his foe2 and the train of imaginary creations fly before it1 like hosts of demons vanquished by the gods4 #aab4 ,thus is this world1 which is a false creation of fancy1 and exists nowhere except in the idle brains of the ignorant1 lost into nothing at the sight of reason4 #aac4 ,he who is not able to govern his mind1 and efface the thoughts of this false world1 arising in the minds of the ignorant only2 is not worthy of being advised in the abstruse doctrines of spirituality4 #aad4 ,those who are confirmed in their belief of the visibles1 and are self-sufficient in their knowledge of these2 are unable to grasp the subtile science of abstract philosophy1 and are therefore unfit to receive spiritual instruction4 #aae4 ,these men are insensible of the soft tunes of the lute who are accustomed to the loud beatings of drum1 and they are startled at seeing the face of a sleeping friend 7i4e4 their hidden soul74 #aaf4 ,they who fly with fear from the loud songs 7preachings7 of false preachers1 cannot have the patience to listen to the silent lesson of their inward monitor2 and they who are deluded by their own minds1 can hardly be reclaimed by any other4 #aag4 ,those who are tempted to taste the gall of worldly pleasures for sweet1 are so subdued by its effects on their understandings1 that they lose the power of discerning the truth altogether2 and it is therefore useless to remonstrate with them4 ,,chapter ,,xiv4 ,,ascertainment ,,of ,,the ,,thinking ,,principle4 ,argument4 ,people unworthy of persuasion1 their transmigrations1 and purification of the mind4 ,vasishtha said3 ,these multitudes of men1 that are carried away by the waves of the torrents of the sea of worldly pursuits2 are deaf and dumb to the admonitions of their spiritual instructors4 #b4 ,they are not fit to derive the benefit of the spiritual knowledge1 which ,i have propounded in this yogasstra by my rational discourses4 #c4 ,they who are born blind and can see nothing1 are not to be presented with the picture of a garden1 portrayed with blooming blossoms and beautiful flowers by the intelligent artist4 #d4 ,there is no such fool that would present fragrant odours to one1 whose nostrils are snorting under some nasal disease 7pinasa4 ,polypus71 nor so great a dolt1 that would consult an ignorant man on spiritual matters4 #e4 ,what lack-wit is there1 that would refer a question on law or religious subjects1 to one of ungoverned passions and organs of sense1 or whose eyeballs are rolling with the intoxication of wine4 #f4 ,who asks of the dead the way he should go1 or one in the grave about the concourse in the city2 and what witless man is there that resorts to an idiot to clear his doubts4 #g4 ,of what good is it to advise a witling1 whose serpentine mind is coiling and creeping in the cave of his heart2 and though it lies there in silence and sightless1 is yet ungovernably wild8 #h4 ,know there is no such a thing as a well governed mind1 for though you may fling it at a distance from you1 yet it is never lost or annihilated4 7,the unsubdued mind recurs to us in repeated births74 #i4 ,the simpleton who does not bear his sway over his false and delusive mind1 is tormented to death by its venomous smart1 as if stung by a deadly reptile4 #aj4 ,the learned know the vital powers1 and the operations of the organs of action1 to depend on the action and force of the soul2 say then1 ,o ,rma1 what is that thing which they call the mind4 7,the three functions of motion1 thought and organic action1 being conducted by force of the vital breath1 it is in vain to suppose the existence of the mind74 #aa4 ,the vital breath gives the force for bodily actions1 and the soul produces the power of knowledge2 the organs act by their own force1 and the supreme spirit is the main source of all4 #ab4 ,all forces are but parts of the omnipotence of the supreme ,spirit2 their different appellations are but inventions of men4 #ac4 ,what is it that they call the living soul1 and which has blindfolded the world2 and what they term as the mind1 is really an unreality and without any power of its own4 #ad4 ,rma6 ,i have seen the continued misery arising from their false conception of the unreal mind2 and my pity for them has caused my incessant sorrow4 #ae4 ,but why should ,i sorrow for the ignorant rabble1 who bring their woe by their own error8 ,the common herd is born to their misery like beasts and brutes4 #af4 ,the ignorant rabble are born in their dull material bodies1 for their destruction only4 ,they are born to die away incessantly1 like the waves of the ocean4 #ag4 ,what pity shall ,i take for them1 that are seen every day to perish under the jaws of death1 like numbers of animals immolated in the shambles4 #ah4 ,for whom shall ,i sorrow1 when ,i see billions and trillions of gnats and moths1 are destroyed day by day1 by gusts of wind 7which is their element and support74 #ai4 ,whom shall ,i sorrow for1 when ,i observe on every side the millions of deer and beasts of chase1 that are killed every day in the hills and forests1 by their hunters and sportsmen4 #bj4 ,whom shall ,i feel for1 when ,i find innumerable shoals of small fishes1 that are devoured every day in the waters1 by the bigger ones6 #ba4 ,i see an infinite number of animalcules1 to be eaten up by flies and fleas2 which in their turn1 are devoured by the voracious spiders and scorpions4 #bb4 ,the frog feeds on flies1 and is on its turn devoured by snakes4 ,the birds of prey swallow the snake1 and the weasel preys upon them4 #bc4 ,the weasel is killed by the cat1 which is killed again by the dog2 the bear destroys the dog1 and is at last destroyed by the tiger4 73--,one animal is food to another47 #bd4 ,the lion overcomes the tiger1 and is overcome on its turn by the sarabha 7a fabulous beast with eight feet74 ,the sarabha is overthrown by its fall on rocky steeps1 in its attempt to jump over the gathering clouds4 #be4 ,the clouds are worsted by tempests1 and these again are obstructed by the rising rocks and mountains4 ,the mountains are split by thunder claps1 and the thunderbolts of heaven are broken by the thundering ,sakra 7,jove74 #bf4 ,this ,sakra or ,indra is vanquished by ,upendra or ,vishnu 7his younger brother71 and ,vishnu is made to undergo his incarnations in the shapes of men and beasts4 ,he is subjected to the vicissitudes of pain and pleasure1 and to the conditions of disease1 decay and death4 7,change is the order of nature47 #bg4 ,big-bodied beasts are fed upon by the leeches and fleas that stick to their bodies to suck their blood2 and men fraught with knowledge and armed with weapons1 are infested by their bloodsucking bugs and gnats4 #bh4 ,thus the whole host of living bodies1 are continually exposed to feed upon and to be fed by one another1 with remorseless voracity4 #bi4 ,there is an incessant growth of leaches1 fleas and ants1 other small insects and worms on the one hand2 and a continued dissolution of both the big and puny bodies in every place on earth4 #cj4 ,the womb of the waters1 bears the breed of fishes1 whales1 hippopotami and other aquatic animals2 and the bowels of the earth1 produce the multitudes of worms and reptiles to infinity4 #ca4 ,the air teems with the brood of birds of various kinds1 and the woods abound with wild beasts1 and lions and tigers1 the fleet deer and other brutes4 #cb4 ,there are inborn worms growing in the intestines1 and upon the skin of animal bodies2 and parasitical insects and animalcules1 feeding upon the bark and leaves of trees4 #cc4 ,insects are seen to be born in the crusts of stones1 as frogs1 vajraktas and others2 and many kinds of worms and insects1 are found to grow in and subsist upon the faeces and excrements of animals4 #cd4 ,in this manner an endless number of living beings1 are being born and perishing for ever and ever2 and it is of no avail to them1 whether kind hearted men are joyous or sorrowful at their births and deaths4 #ce4 ,the wise can have no cause for their joy or grief1 in this continued course of incessant births and deaths of the living world4 #cf4 ,such is the nature of all the different series of animal beings1 that they incessantly grow to fall off like the leaves of trees4 7,these are known as the ephemerids and the heirs and poor pensioners of a day74 #cg4 ,the kind-hearted man1 who wishes to remove the sorrows of the ignorant by his advice1 attempts an impossibility1 as that of shrouding the allpervasive sunshine1 by means of his umbrella4 #ch4 ,it is useless to give advice to the ignorant1 who are no better than beasts in their understandings2 as it is fruitless to talk to a rock or block of wood or stone in the wilderness4 #ci4 ,the dull-headed ignorant1 who are no better than beasts1 are dragged by their wilful minds1 like the cattle by their halters4 #dj4 ,it would make even the stones to melt into tears1 to see the ignorant plunged in the slough of their perverted minds1 and employed in acts and rites for their own ruin4 7,the ruin of their souls caused by ritualistic observances47 #da4 ,men of ungoverned minds1 are always exposed to dangers and difficulties2 but the expurgated minds of the wise1 are free from the evils and mishaps of life4 #db4 ,now ,rma1 consider well the miseries of ungoverned minds2 and betake yourself to the knowledge of the knowable ,one4 7i4e4 ,the ,one alone that is worthy of being known74 #dc4 ,never entertain in your imagination the vain bugbear of a mind1 which has no real existence of its own2 and beware of this false belief1 which may betray you like the ideal ghost of children4 #dd4 ,as long as you are forgetful of the soul1 you must remain in utter ignorance2 and so long will you continue to be tortured by the dragon1 residing in the recess of your heart4 #de4 ,now you have known the whole truth1 as ,i have expounded to you2 that it is your imagination only1 that presents you with the idea of your mind1 of which you must get rid for ever4 #df4 ,if you rely in the visibles1 you are subject to the delusion of your mind2 but no sooner1 you shun your reliance in them1 than you are liberated from your illusion of it4 #dg4 ,the visible world is a combination1 of the three qualities of satva1 rajas and tamas2 and it is exposed before you1 by your my or illusion only1 as a snare is spread for entanglement of beasts4 #dh4 ,think of the inexistence both of the subjective-self and the objective world2 and remain as firm as a fixed rock on earth1 and behold the ,lord only1 in the form of infinite space in thy heart4 7,this is ,vasishtha's ,vacuism74 #di4 ,shun1 ,rma1 the false thoughts of thy self-existence1 and that of the visible world also2 and forsake thy belief in the duality1 in order to settle thyself in the infinite unity4 #ej4 ,continue to meditate on the soul1 as it is situated between the subjective viewer1 and the objective view of this world2 and as it is existent in thy vision1 which lies between the two4 7i4e4 ,between yourself and the visible object1 which is empty space74 #ea4 ,forsake the ideas of the subject and object of your taste 7i4e4 of the taster and tastable72 and thinking on their intermediate state of gustation or tasting1 be one with the soul4 #eb4 ,rma1 place yourself in the position of your thought or power of thinking1 which lieth betwixt the thinker and thinkables2 support your soul on the supportless soul of all1 and remain steady in your meditation4 #ec4 ,forsake the cares of the world1 and be exempt from the thoughts of existence and non-existence2 meditate on the universal soul and be settled with thy soul in that soul4 #ed4 ,when you have learnt to think on the thinkable one1 by relinquishing the thought of your own existence2 you shall then arrive to that state of the unconsciousness1 which is free from misery 7or the state of supreme bliss74 #ee4 ,know your thoughts to be your fetters1 and your self-consciousness as your binding chain2 therefore ,o ,rma6 loosen the lion of your soul1 from the prison house of your mind4 #ef4 ,by departing from the state of the ,supreme ,soul1 and falling to the thoughts of the mind1 you will be crowded by your imaginations1 and see only the objects of your thought all about you4 #eg4 ,the ,knowledge1 that intellection or thinking power is distinct from the soul1 introduces the existence of the unhappy mind1 which must be got rid of for the sake of true happiness4 7by knowing them as the one and same thing74 #eh4 ,when you become conscious of the ,supreme soul in you1 and as permeated throughout all nature1 you will then find the thinker and his thinking1 the thinkables and their thoughts1 vanish into nothing4 #ei4 ,the thought that 8,i have a soul and a living soul also10 brings on us all the miseries to which we are exposed to all eternity4 7i4e4 consciousness of a personal entity1 causes the woes which personality is ever liable to74 #fj4 ,the consciousness that 8,i am the one soul1 and not a living being or distinct existences20 7because all things distinct from the universal soul are nothing at all72 is called the tranquility of the spirit and its true felicity4 #fa4 ,when you are certain1 ,o ,rma6 that the world is the universal soul itself1 you will find the false distinctions of your mind and living soul1 to be nothing in reality4 #fb4 ,when you come to perceive that all this is your very self1 your mind will then melt away into the soul1 as the darkness dissolved in the sunlight1 and the shadow disappears in the air4 #fc4 ,as long as you cherish the snake of your mind within yourself1 you are in danger of catching its poison2 but this being removed by your yoga meditation1 you escape the danger at once4 #fd4 ,be bold1 ,o ,rma6 to destroy the mighty demon of the deep rooted error of your mind1 by the power of incantation 7mantras7 of your perfect knowledge4 #fe4 ,upon disappearance of the demon of the mind from the dwelling of your body1 as when a ,yaksha disappears in the air1 you will be free from every disease1 danger1 care and fear4 #ff4 ,dispassionateness1 and disinterestedness1 joined with the knowledge of unity1 melt down the substance of the mind1 and confer the best and highest state of felicity and rest in the ,supreme spirit2 and bring on that state of tranquility which is the main aim of every body4 ,may all these blessings attend upon you4 ,,chapter4 ,,xv4 ,,on ,,avarice4 ,argument4 ,description of avarice as the ,root of all ,evils4 ,vasishtha continued3--,the soul by following the unholy essence of the mind1 which is the source of the world1 is led to fall into the snare1 which is laid by it for all living beings4 #b4 ,the soul then loses the brightness of its spiritual form1 and takes the gross shape of the senses3 it waits upon the guidance of the mind1 and indulges in its impure imaginations4 #c4 ,it falls into avarice1 which like a poisonous plant makes it senseless1 and spreads a fearful anesthesia over it4 #d4 ,avarice like a dark night1 hides the soul under the gloom of oblivion1 and produces endless pangs to the soul4 #e4 ,the god ,siva withstood the flame of the kalpa conflagration1 but no body can withstand the fierce fire of avarice4 #f4 ,it bears a form as formidable as that of a long1 sharp and sable dagger2 which is cold in appearance1 but very injurious in her effects4 #g4 ,avarice is an evergreen plant1 bearing bunches of plenteous fruits on high2 which when they are obtained and tasted1 prove to be bitter and galling4 #h4 ,avarice is a voracious wolf1 prowling in the recess of the heart2 and feeding unseen on the flesh and blood and bones of its sheltering body4 #i4 ,avarice is as a rainy stream1 full of foul and muddy water now overflowing and breaking down its banks1 and then leaving empty its dirty bed4 #aj4 ,the man stricken with avarice1 remains niggardly and broken hearted at all times2 his spirits are damped1 and his sordid soul is debased before mankind4 ,he is now dejected1 and now he weeps and lays himself down in despair4 #aa4 ,he who has not this black adder of greediness1 burrowing in the recess of his heart1 has the free play of his vital breath1 which is otherwise poisoned by the breath of the viper rankling in his breast4 #ab4 ,the heart which is not darkened by the gloomy night of greediness1 feels the rays of humanity sparkling in it1 like the glancing of the bright moon-beams4 #ac4 ,the heart that is not eaten up by the corroding cares of avarice1 is as an uncankered tree1 blooming with its blossoms of piety4 #ad4 ,the current of avarice1 is ever running amidst the wilderness of human desires1 with ceaseless torrents and billows1 and hideous whirlpools and vortices around4 #ae4 ,the thread of avarice1 like the long line of a flying kite or tossing top1 whirls and furls and pulls mankind1 as its toys and playthings4 #af4 ,the rude1 rough and hard-hearted avarice1 breaks and cuts down the tender roots of virtues1 with the remorseless axe of its hardihood4 #ag4 ,foolishmen led by avarice1 fall into the hell pit1 like the ignorant deer into the blackhole2 by being enticed by the blades of grass1 scattered upon its covering top4 #ah4 ,men are not so much blinded by their aged and decayed eyesight1 as they are blinded by the invisible avarice seated in their hearts4 #ai4 ,the heart which is nestled by the ominous owl of avarice1 is as bemeaned as the god ,vishnu1 who became a dwarf in begging a bit of ground from ,bali4 #bj4 ,there is a divine power1 which hath implanted this insatiable avarice in the heart of man2 which whirls him about1 as if tied by a rope1 like the sun revolving round its centre in the sky4 #ba4 ,fly from this avarice1 which is as heinous as the venomous snake4 ,it is the source of all evils1 and even of death in this mortal world4 #bb4 ,avarice blows on men as the wind1 and it is avarice that makes them sit still as stones2 avarice makes some as sedate as the earth1 and avarice ransacks the three worlds in its rapid course4 #bc4 ,all this concourse of men1 is impelled to and fro by avarice1 as if they are pulled by ropes2 it is easy to break the band of ropes1 but not the bond of avarice4 7,there is a play of words here1 as that of band1 bond and bondage74 #bd4 ,then ,rma1 get rid of avarice by forsaking your desires2 because it is ascertained by the wise1 that the mind dies away by want of its desires 7to dwell upon74 #be4 ,never observe the distinctions of my1 thy and his in all thy wishes1 but wish for the good of all alike2 and never foster any bad desire 7which is foul in its nature74 #bf4 ,the thought of self in what is not the self1 is the parent of all our woe2 when you cease to think the notself as the self you are then reckoned among the wise4 #bg4 ,cut off your egoism1 ,o gentle ,rma6 and dwell in thy unearthly self by forgetting yourself1 and by dispelling your fear from all created being4 7,here is an alliteration of the letter bh in the last line1 as 1 1 74 ,,chapter ,,xvi4 ,,healing ,,of ,,avarice4 ,argument4 ,the way to forsake the desires1 and become liberated in this life and the next4 ,rma said3--,it is too deep for me sir1 to understand what you say to me1 for the abandonment of my egoism and avarice4 #b4 ,for how is it possible1 sir1 to forsake my egoism1 without forsaking this body and every thing that bears relation to it8 #c4 ,it is egoism which is the chief support of the body1 as a post or prop is the support of a thatched house4 #d4 ,the body will surely perish without its egoism1 and will be cut short of its durability1 as a tree is felled by application of the saw to its root4 #e4 ,now tell me1 ,o most eloquent sir1 how ,i may live by forsaking my egoism 7which is myself72 give me your answer1 according to your right judgment4 #f4 ,vasishtha replied3--,o lotus-eyed and respectful ,rma6 abandonment of desires1 is said to be of two kinds by the wise1 who are well acquainted with the subject2 the one is called the jneya or knowable and the other is what they style the thinkable 7or dhyeya74 #g4 ,the knowledge that ,i am the life of my body and its powers1 and these are the supports of my life1 and that ,i am something4 #h4 ,but this internal conviction being weighed well by the light of reason1 will prove that neither am ,i related with the external body1 nor does it bear any relation with my internal soul4 #i4 ,therefore the performance of one's duties1 with calmness and coolness of his understanding1 and without any desire of fruition1 is called the abandonment of desire in thought4 #aj4 ,but the understanding which views things in an equal light1 and by forsaking its desires1 relinquishes the body without taking any concern for it1 and is called the knowing abandonment of desires4 7i4e4 ,of which the ,yogi has full knowledge74 #aa4 ,he who foregoes with ease the desires arising from his egoism1 is styled the thinking abjurer of his desires1 and is liberated in his life time4 #ab4 ,he who is calm and even-minded1 by his abandonment of vain and imaginary desires2 is a knowing deserter of his desires1 and is liberated also in this world4 #ac4 ,those who abandon the desires in their thought1 and remain with listless indifference to everything1 are like those who are liberated in their life time4 #ad4 ,they are also called the liberated1 who have had their composure 7insouciance7 after abandonment of their desires1 and who rest in the ,supreme ,spirit1 with their souls disentangled from their bodies4 7,this is called the disembodied liberation 74 #ae4 ,both these sorts of renunciation are alike entitled to liberation1 both of them are extricated from pain2 and both lead the liberated souls to the state of ,brahma4 #af4 ,the mind whether engaged in acts or disengaged from them1 rests in the pure spirit of ,god1 by forsaking its desires4 7,there is this difference only between them1 that the one has an active body1 while the other is without its activity74 #ag4 ,the former kind of yogi is liberated in his embodied state1 and freed from pain throughout his life time2 but the latter that has obtained his liberation in his bodiless state after his demise1 remains quite unconscious of his desires4 7,the liberated soul is freed from desire after death4 ,their desires being dead with themselves1 they have nothing to desire74 #ah4 ,he who feels no joy nor sorrow at the good or evil1 which befalls to him in his life time1 as it is the course of nature1 is called the living liberated man4 #ai4 ,he who neither desires nor dreads the casualties of good or evil1 which are incidental to human life2 but remains quiet regardless of them as in his dead sleep1 is known as the truly liberated man4 #bj4 ,he whose mind is freed from the thoughts1 of what is desirable or undesirable to him1 and from his differentiation of mine1 thine and his 7i4e4 of himself from others71 is called the truly liberated4 #ba4 ,he whose mind is not subject to the access of joy and grief1 of hope and fear1 of anger1 boast and niggardliness1 is said to have his liberation4 #bb4 ,he whose feelings are all obtundent within himself as in his sleep1 and whose mind enjoys its felicity like the beams of the fullmoon1 is said to be the liberated man in this world4 #bc4 ,vlmki says3--,after the sage had said so far1 the day departed to its evening service with the setting sun4 ,the assembled audience retired to their evening ablutions1 and repaired again to the assembly with the rising sun on the next day4 ,,chapter ,,xvii4 ,,on ,,the ,,extirpation ,,of ,,avarice4 ,argument4 ,liberation of ,embodied or ,living ,beings4 ,vasishtha said3--,it is difficult ,o ,rma6 to describe in words the inexplicable nature of the liberation of disembodied souls2 hear me therefore relate to you further about the liberation of living beings4 #b4 ,the desire of doing one's duties without expectation of their reward1 is also called the living liberation1 and the doers of their respective duties1 are said to be the living liberated4 #c4 ,the dependance of beings on their desires1 and their strong attachment to external objects1 are called to be their bondage and fetters in this world1 by the doctors in divinity4 #d4 ,but the desire of conducting one's self according to the course of events1 and without any expectation of fruition1 constitutes also the liberation of the living2 and is concomitant with the body only 7without vitiating the inner soul74 #e4 ,the desire of enjoying the external objects1 is verily the bondage of the soul2 but its indifference to worldly enjoyments1 is what constitutes one's freedom in his living state4 #f4 ,want of greediness and anxiety prior to and on account of some gain1 and absence of mirth and change in one's disposition afterwards 7i4e4 after the gain72 is the true freedom of men4 #g4 ,know1 ,o high-minded ,rma6 that desire to be the greatest bondage of men1 which is in eager expectation of the possession of anything4 7,lit43 that such things may be mine74 #h4 ,he who is devoid of desire of everything1 whether existent or inexistent in the world2 is the truly great man1 with the greatest magnanimity of his soul4 #i4 ,therefore1 ,rma6 forsake the thoughts both of thy bondage and liberation1 and also of thy happiness and misery2 and by getting rid of thy desire of the real and unreal1 remain as calm as the undisturbed ocean4 #aj4 ,think thyself1 ,o most intelligent ,rma6 to be devoid of death and decay1 and do not stain thy mind with the fears of thy disease or death 7because thy soul is free from them74 #aa4 ,these substances are nothing1 nor are you any of these things that you see2 there is something beyond these1 and know that you are that very thing 7which is the soul or a spiritual being74 #ab4 ,the phenomenon of the world is an unreality1 and every thing here is unreal1 that appears real in thy sight2 knowing then thyself to be beyond all these1 what earthly thing is there that thou canst crave for8 #ac4 ,all reasoning men1 ,o ,rma6 consider themselves in some one of these four different lights in their minds1 which ,i shall now explain to you in brief4 #ad4 ,he who considers his whole body 7from his head to foot71 as the progeny of his parents 7i4e4 devoid of his spiritual part71 is surely born to the bondage of the world4 7,this is the first kind74 #ae4 ,but they who are certain of their immaterial soul1 which is finer than the point of a hair1 are another class of men2 who are called the wise and are born for their liberation4 7,this is the second74 #af4 ,there is a third class of men1 who consider themselves as same with the universal soul of the world2 such men ,o support of ,raghu's race1 are also entitled to their liberation4 7,these belong to the third kind47 #ag4 ,there is again a fourth class1 who consider themselves and the whole world to be as inane as the empty air 7or vacuum72 these are surely the partakers of liberation4 #ah4 ,of these four kinds of beliefs1 the first is the leader to bondage2 while the three others growing from purity of thought1 lead to the path of liberation4 #ai4 ,among these1 the first is subject to the bondage of avarice2 but the other three proceeding from pure desire1 are crowned with liberation4 #bj4 ,those of the third kind1 who consider themselves same with the universal soul1 are in my opinion never subject to sorrow or pain4 #ba4 ,the magnitude of the ,supreme spirit1 extends over and below and about all existence2 hence the belief of 8all in ,one1 or ,one in all0 never holds a man in bondage4 #bb4 ,the fourth kind--vacuists 7or snyavds71 who believe in the vacuum1 and maintain the principles of nature or illusion1 are in ignorance of divine knowledge1 which represents ,god as ,siva1 ,isha1 male1 and eternal soul4 #bc4 ,he is all and everlasting1 without a second or another like him2 and he is pervaded by his omniscience1 and not by the ignorance called my or illusion4 #bd4 ,the spirit of ,god fills the universe1 as the water of the ocean fills the deep 7ptla72 and stretches from the highest heaven 7empyrean71 to the lowest abyss of the infernal regions4 #be4 ,hence it is his reality only which is ever existent1 and no unreal world exists at any time4 ,it is the liquid water which fills the sea1 and not the swelling wave which rises in it4 #bf4 ,as the bracelets and armlets are no other than gold1 so the varieties of trees and herbs1 are not distinct from the ,universal ,spirit4 #bg4 ,it is the one and same omnipotence of the ,supreme spirit1 that displays the different forms in its works of the creation4 #bh4 ,never be joyous nor sorry for anything belonging to thee or another1 nor feel thyself delighted or dejected at any gain or loss1 that thou mayest happen to incur4 7,for know everything to be the ,lord's and nothing as thine own4 ,or3 8,the ,lord gave1 and the ,lord hath taken away04 ,job74 #bi4 ,be of an even disposition1 and rely on thy essence as one with the ,supreme soul4 ,attend to thy multifarious duties1 and thus be observant of unity in thy spiritual concerns1 and dualities in thy temporal affairs4 #cj4 ,take care of falling into the hidden holes of this world1 in your pursuit after the varieties of objects2 and be not like an elephant falling into a hidden pit in the forest4 #ca4 ,o ,rma of great soul6 ,there cannot be a duality1 as it is thought in the mind2 nor ,o ,rma of enlightened soul2 can there be any unity or duality of the soul4 ,the true essence is ever existent with out its unity or duality1 and is styled the all and nothing particular1 and as itself--,svarpa or suiform4 7,the soul is not unity1 because one is the prime number of all others by addition with itself2 nor is it a duality1 having no second or another like it4 ,it is the indefinite all or whole3 and no definite that this or so says the ,sruti3 7 #cb4 ,there is no ego or thy subjective-self1 nor the objective worlds that thou seest4 ,all this is the manifestation of the eternal and imperishable omniscience1 and know this world as neither an entity nor non-entity by itself4 #cc4 ,know the ,supreme being to be without beginning and end1 the enlightener of all lights1 the undecaying1 unborn and incomprehensible one4 ,he is without part1 and any change in him4 ,he is beyond imagination and all the imaginary objects all about us4 #cd4 ,know for certain in thy mind1 that the ,lord is always present in the full light of thy intellect4 ,he is the root of thy consciousness1 and is of the nature of thy inward soul4 ,he is conceivable in the intellect1 and is the ,brahma--the all and everlasting1 and the all pervading1 the subjective ,i1 and the objective thou and this world4 ,,chapter ,,xviii4 ,,living ,,liberation ,,or ,,true ,,felicity ,,of ,,man ,,in ,,this ,,life4 ,argument4 ,the ,true ,enfranchisement of the ,soul1 in the ,living state of man in this world4 ,vasishtha continued3--,i will now relate to you1 ,o ,rma6 the nature of those great men1 who conduct themselves in this world1 with their desires under their subjection1 and whose minds are not blemished by evil inclinations4 #b4 ,the sage whose mind is freed in his life-time1 conducts himself unconcerned in this world2 he smiles secure at its occurrences1 and is regardless of the first1 last and middle stages of his life 7namely3 the pains of his birth and death1 and the whole course of his life74 #c4 ,he is attentive to his present business1 and unmindful of every other object about him2 he is devoid of cares and desires1 and his thought is of his internal cogitations only4 #d4 ,he is free from anxiety in all places1 who tolerates whatever he happens to meet with2 he sees the light of reason in his soul1 and walks in the romantic groves of his musings4 #e4 ,he rests in that transcendental bliss1 with prospects as bright as the cooling beams of the full-moon1 who is neither elated nor depressed in any state of his life1 nor droops down under any circumstance4 #f4 ,whose generosity and manliness do not forsake him1 even when he is beset by his bitterest enemies2 and who is observant of his duties to his superiors1 such a man is not crest-fallen in this world4 #g4 ,who neither rejoices nor laments at his lot1 nor envies nor hankers after the fortune of another2 but pursues his own business in quiet silence1 is the man that is never down-cast in this world4 #h4 ,who1 when asked1 says what he is doing1 but unasked remains as a dead block2 and is freed from desire and disgust2 he is never depressed in his heart and mind4 7,the ,urdu poet expresses this sort of unconcern1 more beautifully1 when he says3--,should one ask you of aught1 look to his face and reply him not4 ,koi kuch'h puchhe to munh dekh kar chup rahjana c4 ,and who so understands the hearts of men1 is never sick at his heart74 #i4 ,he speaks agreeably to every one1 and utters gently what he is required to say2 he is never put out of countenance1 who understands the intentions of others4 7,speaking agreeably or his questioners means what pleases every body1 be it good or bad for him as it is said in ,chnakya's excerpta3 1 4 ,because says ,bhrav3 #8,it is rare to have a useful saying1 which is delectable also at the same time'4 74 #aj4 ,he sees the right and wrong dealings of men1 and the acts of the depraved desires of their minds2 but knowing all human affairs as clearly as in a mirror in his hand1 he holds his peace with every one4 #aa4 ,standing on his firm footing 7of nonchalance71 and knowing the frailty of worldly things1 he smiles at the vicissitudes of nature with the cold frigidity 7sang froid7 of his heart 7like the laughing philosopher74 #ab4 ,such is the nature1 ,rma1 of the great souls1 who have subdued their minds1 and know the course of nature1 as ,i have described to you4 #ac4 ,i am unable to describe to you1 the fond beliefs of the minds of the ignorant populace1 who are plunged in the mud of their sensual enjoyments 7like earthly worms74 7,who are of ungoverned minds74 #ad4 ,women1 devoid of understanding1 and graced with their personal charms1 are the idols of these people2 who are fond of their golden forms1 without knowing them to be the flames of hell fire4 #ae4 ,wealth1 the fond object of the foolish people1 is fraught with every ill and evil desire2 its pleasure is poison and productive of misery1 and its prosperity is replete with dangers4 #af4 ,its use in the doing of meritorious deeds1 and various acts of piety1 is also fraught with a great many evils1 which ,i have not the power to recount4 7,the works of merit being productive of pride and passions1 and those of piety being the source of transmigration74 #ag4 ,therefore ,rma6 keep your sight on the full view 7clairvoyance7 of your spirit1 by retracting it from the external visibles and internal thoughts2 and conduct yourself in this world as one liberated in his life-time4 #ah4 ,being free from all your inward passions and feelings of affection1 and having given up all your desires and expectations2 continue in the performance of your outward duties in this world4 #ai4 ,follow all your duties in life with a noble pliability of your disposition2 but preserve the philosophic renunciation of everything in your mind1 and conduct yourself accordingly in this world4 #bj4 ,think well on the fleeting states of all earthly things1 and fix your mind in the lasting nature of your soul2 and thus conduct yourself in this transitory stage1 with the thoughts of eternity in your mind4 #ba4 ,conduct yourself1 ,rma1 with your inward indifference and want of all desire3 but show your outward desire for whatever is good and great4 ,be cold blooded within yourself but full of ardour in your external demeanour4 #bb4 ,conduct yourself among men1 ,o ,rma6 with a feigned activity in your outward appearance1 but with real inaction in your mind2 show yourself as the doer of your deeds1 but know in your mind to be no actor at all4 #bc4 ,conduct yourself such1 ,o ,rma6 with your full knowledge of this world1 as if you are acquainted with the natures of all beings herein2 and go wherever you please with your intimate acquaintance of everything there4 #bd4 ,demean yourself with mankind1 with a feigned appearance of joy and grief1 and of condolence and congratulation with others1 and an assumed shape of activity and action among mankind4 #be4 ,manage yourself1 ,o ,rma6 with full possession of your mind1 and untinged by pride and vanity1 as if it were as clear as the spotless sky4 #bf4 ,go on through your life unshackled by the bonds of desire1 and join in all the outward acts of life1 with an unaltered evenness of your mind under every circumstance4 #bg4 ,do not give room to the thoughts of your bondage or liberation in this world1 nor of the embodiment or release of your soul here2 but think the revolving worlds to be a magic scene1 and preserve perfect tranquility of your mind4 #bh4 ,know all this as an illusion1 and it is ignorance only1 that presents the false appearance of the world to sight2 and yet we take them for true1 as you view the water in the burning beams of the sun in a desert4 #bi4 ,the unobstructed1 uniform and all pervading soul1 can have no restriction or bondage2 and what is unrestricted in itself1 cannot have its release also4 #cj4 ,it is want of true knowledge1 that presents the false view of the world before us2 but the knowledge of truth disperses the view2 as the knowledge of the rope1 dispels the fallacy of the snake in it4 #ca4 ,you have known the true essence of your being by your right discernment 7that it is ,he--the ,sat72 you are thereby freed from the sense of your personality1 and are set free as the subtile air4 #cb4 ,you have known the truth1 and must give up your knowledge of untruth1 together with the thoughts of your friends and relatives1 all which are unreal in their natures4 #cc4 ,such being the case1 you must consider yourself 7your soul71 as something other than those3 and that you have received the same1 from the ,supreme source of all4 #cd4 ,this soul bears no relation to your friends or possession1 to your good or evil actions1 or to anything whatever in this world2 #ce4 ,when you are convinced that this very soul constitutes your essence2 you have nothing to fear from the erroneous conception of the world1 which is no more than a misconception4 #cf4 ,you can have no concern1 with the weal or woe of a friend or foe1 who is not born so to you2 for every one being born for himself1 you have no cause of joy or grief for any body 7whether he is friendly or not to you74 #cg4 ,if thou knowest that thou hadst been before 7creation71 and shalt be so for everafterwards 7to eternity72 you are truly wise4 #ch4 ,shouldst thou feel so much for the friends1 by whom thou art beset in this life2 why dost thou then not mourn for them1 that are dead and gone in thy present and past lives8 #ci4 ,if thou wert something otherwise than what thou art at present1 and shalt have to be something different from what now thou art1 why then shouldst thou sorrow for what has not its self-identity8 7i4e4 the body which is changed in all its transmigrations74 #dj4 ,if thou art to be born no more1 after thy past and present births 7i4e4 if there be no further transmigration of thy soul71 then thou hast no cause for sorrow1 being extinct thyself in the ,supreme ,spirit4 #da4 ,therefore there is no cause of sorrow1 in aught that occurs according to the course of nature2 but rather be joyous in pursuing the duties of thy present life 7for want of thy knowledge of thy past and future states74 #db4 ,but do not indulge the excess of thy joy or grief1 but preserve thy equanimity everywhere2 by knowing the ,supreme ,spirit to pervade in all places4 #dc4 ,know thyself to be the form of the infinite spirit1 and stretching wide like the extended vacuum2 and that thou art the pure eternal light1 and the focus of full effulgence4 #dd4 ,know thy eternal and invisible soul1 to be distinct from all worldly substances2 and to be a particle of that universal soul1 which dwells in and stretches through the hearts of all bodies2 and is like the unseen thread1 running through the holes and connecting the links of a necklace 7or like the string in the beads of a rosary74 7,this connecting soul is denominated the ,strtm1 which fills1 bounds1 connects and equals all74 #de4 ,that the continuation of the world1 is caused by the reproduction of what has been before1 is what you learn from the unlearned2 and not so from the learned 7who know the world to be nothing74 ,know this and not that1 and be happy in this life4 #df4 ,the course of the world and this life1 is ever tending to decay and disease4 ,it is ignorance that represents them to be progressing to perfection4 ,but you who are intelligent1 knowest their real natures 7of frailty and unreality74 #dg4 ,what else can be the nature of error but falsehood1 and what may the state of sleep be1 but dream and drowsiness8 7,so is this world a mistaken existence1 and this life a mere dream of unreal appearance1 which so vividly shines before you74 #dh4 ,whom do you call your good friend1 and whom do you say your great enemy8 ,they all belong to the ,sole ,one1 and proceed alike from the ,divine will4 #di4 ,everything is frail and fickle1 and has its rise and fall from and into the ,supreme ,spirit2 it likens the wave of the sea1 rising and falling from and into the same water4 #ej4 ,the worlds are rolling upward and going down again1 like the axis and spokes of a wheel4 7,the rotations of the planets in their circuits above and below the sun74 #ea4 ,the celestials sometimes fall into hell1 and the infernals are sometimes raised to heaven2 animals of one kind are regenerated in another form1 and the people of one continent and island are reborn in another 7as men are led from one country and climate to another1 and settle there74 #eb4 ,the opulent are reduced to indigence1 and the indigent are raised to affluence2 and all beings are seen to be rising and falling in a hundred ways4 #ec4 ,who has seen the wheel of fortune1 to move on slowly in one straight forward course for ever1 and not tumbling in its ups and downs1 nor turning to this side and that in its winding and uneven route4 ,fixedness of fortune is a fiction1 as that of finding the frost in fire4 #ed4 ,those that are called great fortunes1 and their components and appendages as also many good friends and relations2 are all seen to fly away in a few days of this transient life4 #ee4 ,the thought of something as one's own and another's1 and of this and that as mine1 thine1 his or others'1 are as false as the appearance of double suns and moons in the sky4 #ef4 ,that this is a friend and this other a foe1 and that this is myself and that one is another1 are all but false conceptions of your mind1 and must be wiped off from it 7since the whole is but the one ,ego74 #eg4 ,make it thy pleasure however to mix with the blinded populace1 and those that are lost to reason2 and deal with them in thy usual unaltered way4 7,mix with the thoughtless mob1 but think with the thoughtful wise4 ,so says ,sadi3 ,i learnt morals from the immoral1 adabaz bedabanamokhtam74 #eh4 ,conduct thyself in such a manner in thy journey through this world1 that thou mayst not sink under the burden of thy cares of it4 #ei4 ,when thou comest to thy reason1 to lay down thy earthly cares and desires2 then shalt thou have that composure of thy mind1 which will exonerate thee from all thy duties and dealings in life4 #fj4 ,it is the part of lowminded men1 to reckon one as a friend and another as no friend2 but noble minded men do not observe such distinctions between man and man4 7,lit4 ,their minds are not clouded by the mist of distinction74 #fa4 ,there is nothing wherein ,i am not 7or where there is not the ,ego72 and nothing which is not mine 7i4e4 beyond the ,ego3 the learned who have considered it well1 make no difference of persons in their minds74 #fb4 ,the intellects of the wise1 are as clear as the spacious firmament1 and there is no rising nor setting of their intellectual light1 which views everything as serenely as in the serenity of the atmosphere and as plainly as the plain surface of the earth4 #fc4 ,know ,rma6 all created beings1 are friendly and useful to you1 and there is no body nor any in the world1 wherewith you are not related in some way on your part4 7,no body is a unit himself1 but forms a part of the universal whole74 #fd4 ,it is erroneous to look on any one as a friend or foe1 among the various orders of created beings in the universe2 which in reality may be serviceable to you1 however unfriendly they may appear at first4 ,,chapter ,,xix4 ,,on ,,holy ,,knowledge4 ,argument4 ,story of ,punya and ,pvana1 and the instruction of the former to the latter4 ,vasishtha continued3--,i will now set before you an example on the subject 7of the distinction of friend and foe71 in the instance of two brothers1 who were born of a sage on the banks of ,ganges1 going in three directions of tripatha or trisrot as trivia4 #b4 ,hear then this holy and wonderful tale of antiquity1 which now occurs to my mind on the subject of friends and enemies1 which ,i have been relating to you4 #c4 ,there is in this continent of ,jambudvpa 7,asia71 a mountainous region beset by groves and forests1 with the high mount of ,mahendra rising above the rest4 #d4 ,it touched the sky with its lofty peaks1 and the arbour of its kalpa trees2 spread its shadow over the hermits and kinnaras that resorted under its bower4 #e4 ,it resounded with the carol of the sages1 who chaunted the ,smaveda hymns on it1 in their passage from its caverns and peaks to the region of ,indra 7the god of the vault of heaven74 #f4 ,the fleecy clouds which incessantly drizzled with rain water from its thousand peaks2 and washed the plants and flowers below1 appeared as tufts of hair hanging down from heaven to earth4 #g4 ,the mountain re-echoed to the loud roars of the impetuous octopede ,sarabhas1 with the thunder claps of kalpa clouds from the hollow mouths of its dark and deep clouds4 7,so ,himlaya is said to warble to the tunes of ,kinnaras from its cavern mounts74#g #h4 ,the thundering noise of its cascades falling into its caverns from precipice to precipice1 has put to blush the loud roar of the ,surges of the sea4 #i4 ,there on tableland upon the craggy top of the mountain1 flowed the sacred stream of the heavenly ,ganges1 for the ablution and beverage of the hermits4 #aj4 ,there on the banks of the trivious river--tripatha--,gang1 was a gemming mountain1 sparkling as bright gold1 and decorated with blossoming trees4 #aa4 ,there lived a sage by name of ,dirghatapas1 who was a personification of devotion1 and a man of enlightened understanding2 he had a noble mind1 and was inured in austerities of devotion4 #ab4 ,this sage was blessed with two boys as beautiful as the full moon1 and named ,punya and ,pvana 7the meritorious and holy71 who were as intelligent as the sons of ,brihaspati1 known by the names of the two ,kachas4 #ac4 ,he lived there on the bank of the river1 and amidst a grove of fruit trees1 with his wife and the two sons born of them4 #ad4 ,in course of time the two boys arrived to their age of discretion1 and the elder of them named ,punya or meritorious1 was superior to the other in all his merits4 #ae4 ,the younger boy named ,pvana or the holy1 was half awakened in his intellect1 like the half blown lotus at the dawn of the day2 and his want of intelligence kept him from the knowledge of truth1 and in the uncertainty of his faith4 #af4 ,then in the course of the all destroying time1 the sage came to complete a century of years1 and his tall body and long life1 were reduced in their strength by his age and infirmity4 #ag4 ,being thus reduced by decrepitude in his vitality1 he bade adieu to his desires in this world1 which was so frail and full of a hundred fearful accidents to human life 7namely1 the pains attending upon birth1 old age and death1 and the fears of future transmigration and falling into hell fire74 #ah4 ,the old devotee ,dirghatapas1 quitted at last his mortal frame in the grotto of the mount2 as a bird quits its old nest for ever1 or as a water-bearer lays down the log of his burthen from his shoulders4 #ai4 ,his spirit then fled like the fragrance of a flower to that vacuous space1 which is ever tranquil1 free from attributes and thought1 and is of the nature of the pure intellect4 #bj4 ,the wife of the sage finding his body lying lifeless on the ground1 fell down upon it1 and remained motionless like a lotus flower nipt from its stalk4 #ba4 ,having been long accustomed to the practice of yoga1 according to the instruction of her husband2 she quitted her undecayed body1 as a bee flits from an unfaded flower to the empty air4 #bb4 ,her soul followed her husband's1 unseen by men1 as the light of the stars disappears in the air at the dawn of the day4 #bc4 ,seeing the demise of both parents1 the elder son ,punya was busily employed in performing their funeral services2 but the younger ,pvana was deeply absorbed in grief at their loss4 #bd4 ,being overwhelmed by sorrow in his mind1 he wandered about in the woods2 and not having the firmness of his elder brother1 he continued to wail in his mourning4 #be4 ,the magnanimous ,punya performed the funeral ceremonies of his parents1 and then went in search of his brother mourning in the woods4 #bf4 ,punya said3--,why my boy1 is thy soul overcast by the cloud of thy grief2 and why dost thou shed the tears from thy lotus-eyes1 as profusely as the showers of the rain1 only to render thee blind4 #bg4 ,know my intelligent boy1 that both thy father and mother1 have gone to their ultimate blissful state in the ,supreme ,spirit1 called the state of salvation or liberation4 #bh4 ,that is the last resort of all living beings1 and that is the blessed state of all self subdued souls2 why then mourn for them1 that have returned to and are reunited with their own proper nature4 #bi4 ,thou dost in vain indulge thyself in thy false and fruitless grief1 and mournest for what is not to be mourned for at all3 7rather rejoice at it owing to their ultimate liberation74 #cj4 ,neither is she thy mother nor he thy father2 nor art thou the only son of them1 that have had numerous offspring in their repeated births4 #ca4 ,thou hadst also thousands of fathers and mothers in thy by-gone births1 in as much as there are the streams of running waters in every forest4 #cb4 ,thou art not the only son of them1 that had innumerable sons before thee2 for the generations of men1 have passed away like the currents of a running stream4 #cc4 ,our parents also had numberless offspring in their past lives1 and the branches of human generation are as numerous1 as the innumerable fruits and flowers on trees4 #cd4 ,the numbers of our friends and relatives in our repeated lives in this world1 have been as great1 as the innumerable fruits and flowers of a large tree1 in all its passed seasons4 #ce4 ,if we are to lament over the loss of our parents and children1 that are dead and gone2 then why not lament also for those1 that we have lost and left behind in all our past lives8 #cf4 ,it is all but a delusion1 ,o my fortunate boy1 that is presented before us in this illusive world2 while in truth1 ,o my sensible child1 we have nobody1 whom we may call to be our real friends or positive enemies in this world4 #cg4 ,there is no loss of any body or thing in their true sense in the world2 but they appear to exist and disappear1 like the appearance of water in the dry desert4 #ch4 ,the royal dignity that thou seest here1 adorned with the stately umbrella and flapping fans2 is but a dream lasting for a few days4 #ci4 ,consider these phenomena in their true light1 and thou wilt find my boy1 that none of these nor ourselves nor any one of us1 are to last for ever3 shun therefore thy error of the passing world from thy mind for ever4 #dj4 ,that these are dead and gone1 and these are existent before us1 are but errors of our minds1 and creatures of our false notions and fond desires1 and without any reality in them4 #da4 ,our notions and desires1 paint and present these various changes before our sight2 as the solar rays represent the water in the mirage4 ,so our fancies working in the field of our ignorance1 produce the erroneous conceptions1 which roll on like currents in the eventful ocean of the world1 with the waves of favorable and unfavorable events to us4 ,,chapter ,,xx4 ,,remonstration ,,of ,p,,vana4 ,argument4 ,punya's relation of his various transmigrations and their woes to ,pvana4 ,punya said3--,who is our father and who our mother1 and who are our friends and relatives1 except our notion of them as such2 and these again are as the dust raised by the gusts of our airy fancy8 #b4 ,the conceptions of friends and foes1 of our sons and relations are the products of our affection and hatred to them2 and these being the effects of our ignorance1 are soon made to disappear into airy nothing1 upon enlightenment of the understanding4 #c4 ,the thought of one as a friend1 makes him a friend1 and thinking one as an enemy makes him an enemy2 the knowledge of a thing as honey and of another as poison1 is owing to our opinion of it4 #d4 ,there being but one universal soul equally pervading the whole1 there can be no reason of the conception of one as a friend and of another as an enemy4 #e4 ,think my boy in thy mind what thou art1 and what is that thing which makes thy identity1 when thy body is but a composition of bones1 ribs1 flesh and blood1 and not thyself4 #f4 ,being viewed in its true light1 there is nothing as myself or thyself2 it is a fallacy of our understanding1 that makes me think myself as ,punya and thee as ,pvana4 #g4 ,who is thy father and who thy son1 who thy mother and who thy friend8 ,one ,supreme-self pervades all infinity1 whom callest thou the self1 and whom the not self 7i4e4 thine and not thine74 #h4 ,if thou art a spiritual substance 7linga sarra71 and hast undergone many births1 then thou hadst many friends and properties in thy past lives1 why dost not think of them also8 #i4 ,thou hadst many friends in the flowery plains1 where thou hadst thy pasture in thy former form of a stag2 why thinkest not of those deer1 who were once thy dear companions8 #aj4 ,why dost thou not lament for thy lost companions of swans1 in the pleasant pool of lotuses1 where thou didst dive and swim about in the form of a gander8 #aa4 ,why not lament for thy fellow arbors in the woodlands1 where thou once stoodest as a stately tree among them8 #ab4 ,thou hadst thy comrades of lions on the rugged craigs of mountains1 why dost not lament for them also8 #ac4 ,thou hadst many of thy mates among the fishes1 in the limpid lakes decked with lotuses2 why not lament for thy separation from them8 #ad4 ,thou hadst been in the country of ,dasrna 7confluence of the ten rivers71 as a monkey in the grey and green woods3 a prince hadst thou been in land of frost2 and a raven in the woods of ,pundra4 #ae4 ,thou hadst been an elephant in the land of ,haihayas1 and an ass in that of ,trigarta2 thou hadst become a dog in the country of ,salya1 and a bird in the wood of sarala or sl trees4 #af4 ,thou hadst been a ppal tree on the ,vindhyan mountains1 and a wood insect in a large oak 7bata7 tree2 thou hadst been a cock on the ,mandara mountain1 and then born as a ,brhman in one of its caverns 7the abode of ,rishis74 #ag4 ,thou wast a ,brhman in ,kosala1 and a partridge in ,bengal2 a horse hadst thou been in the snowy land1 and a beast in the sacred ground of ,brahm at ,pushkara 7,pokhra74 #ah4 ,thou hadst been an insect in the trunk of a palm tree1 a gnat in a big tree1 and a crane in the woods of ,vindhya1 that art now my younger brother4 #ai4 ,thou hadst been an ant for six months1 and lain within the thin bark of a bhugpetera tree in a glen of the ,himlayan hills1 that art now born as my younger brother4 #bj4 ,thou hadst been a millepede in a dunghill at a distant village2 where thou didst dwell for a year and half1 that art now become my younger brother4 #ba4 ,thou wast once the youngling of a ,pulinda 7a hill tribe woman71 and didst dwell on her dugs like the honey sucking bee on the pericarp of a lotus4 ,the same art thou now my younger brother4 #bb4 ,in this manner my boy1 wast thou born in many other shapes1 and hadst to wander all about the ,jambudvpa1 for myriads of years3 ,and now art thou my younger brother4 #bc4 ,thus ,i see the post states of thy existence1 caused by the antecedent desires of thy soul2 ,i see all this by my nice discernment1 and my clear and all-viewing sight4 #bd4 ,i also remember the several births that ,i had to undergo in my state of 7spiritual7 ignorance1 and then as ,i see clearly before my enlightened sight4 #be4 ,i also was a parrot in the land of ,trigarta1 and a frog at the beach of a river2 ,i became a small bird in a forest1 and was then born in these woods4 #bf4 ,having been a ,pulinda huntsman in ,vindhya1 and then as a tree in ,bengal1 and afterwards a camel in the ,vindhya range1 ,i am at last born in this forest4 #bg4 ,i who had been a chtaka bird in the ,himlayas1 and a prince in the ,paundra province2 and then as a mighty tiger in the forests of the sahya hill1 am now become your elder brother4 #bh4 ,he that had been a vulture for ten years1 and a shark for five months and a lion for a full century2 is now thy elder brother in this place4 #bi4 ,i was a chakora wood in the village of ,andhara1 and a ruler in the snowy regions2 and then as the proud son of a priest named ,sailchrya in a hilly tract4 #cj4 ,i remember the various customs and pursuits of different peoples on earth1 that ,i had to observe and follow in my repeated transmigrations among them4 #ca4 ,in these several migrations1 ,i had many fathers and mothers1 and many more of my brothers and sisters1 as also friends and relatives to hundreds and thousands4 #cb4 ,for whom shall ,i lament and whom forget among this number2 shall ,i wail for them only that ,i lose in this life8 ,but these also are to be buried in oblivion like the rest1 and such is the course of the world4 #cc4 ,numberless fathers have gone by1 and unnumbered mothers also have passed and died away2 so innumerable generations of men have perished and disappeared1 like the falling off of withered leaves4 #cd4 ,there are no bounds1 my boy1 of our pleasures and pains in this sublunary world2 lay them all aside1 and let us remain unmindful of all existence 7whether past1 present or future76 #ce4 ,forsake thy thoughts of false appearances1 and relinquish thy firm conviction of thy own egoism1 and look to that ultimate course which has led the learned to their final beatitude4 #cf4 ,what is this commotion of the people for1 but a struggling for rising or falling 7to heaven or hell72 strive therefore for neither1 but live regardless of both like indifferent philosopher 7and permit thyself to heaven74 #cg4 ,live free from thy cares of existence and inexistence1 and then thou shalt be freed from thy fears of decay and death4 ,remember unruffled thyself alone1 and be not moved by any from thy self possession by the accidents to life like the ignorant4 #ch4 ,know thou hast no birth nor death1 nor weal or woe of any kind1 nor a father or mother1 nor friend nor foe anywhere4 ,thou art only thy pure spirit1 and nothing of an unspiritual nature4 #ci4 ,the world is a stage presenting many acts and scenes2 and they only play their parts well1 who are excited neither by its passions and feelings4 #dj4 ,those that are indifferent in their views1 have their quietude amidst all the occurrences of life2 and those that have known the ,true ,one1 remain only to witness the course of nature4 #da4 ,the knowers of ,god do their acts1 without thinking themselves their actors2 just as the lamps of night witness the objects around1 without their consciousness of the same4 #db4 ,the wise witness the objects as they are reflected in the mirror of their minds1 just as the looking glass and gems receive the images of things4 #dc4 ,now my boy1 rub out all thy wishes and the vestiges of thy remembrance from thy mind1 and view the image of the serene spirit of ,god in thy inmost soul4 ,learn to live like the great sages with the sight of thy spiritual light1 and by effacing all false impressions from thy mind4 ,,chapter ,,xxi4 ,,repression ,,of ,,desires ,,by ,,means ,,of ,,yoga-,,meditation4 ,argument4 ,desires are the shackles of the soul1 and release from them leading to its liberation4 ,vasishtha continued3--,pvana being admonished by ,punya in the said manner1 became as enlightened in his intellect1 as the landscape at the dawn of day4 #b4 ,they continued henceforward to abide in that forest1 with the perfection of their spiritual knowledge1 and they wandered about in the woods to their hearts content4 #c4 ,after a long time they had both their extinction1 and rested in their disembodied state of nirvna2 as the oilless lamp wastes away of itself4 #d4 ,thus is the end of the great boast of men1 of having large trains and numberless friends in their embodied states of lifetime1 of which alas6 they carry nothing with them to their afterlife1 nor leave anything behind1 which they can properly call as theirs4 #e4 ,the best means of our release from the multifarious objects of our desire1 is the utter suppression of our appetites1 rather than the fostering of them4 #f4 ,it is the hankering after objects1 that augment our appetite1 as our thinking on something increases our thoughts about it4 ,just so as the fire is emblazoned by supply of the fuel1 and extinguished by its want4 #g4 ,now rise ,o ,rma6 and remain aloft as in thy aerial car1 by getting loose of your worldly desires2 and looking pitifully on the miseries of grovelling mortals from above4 #h4 ,this is the divine state known as the position of ,brahma1 which looks from above with unconcerned serenity upon all4 ,by gaining this state1 the ignorant also are freed from misery4 #i4 ,one walking with reason as his companion1 and having his good understanding for his consort1 is not liable to fall into the dangerous trap-doors1 which lie hid in his way through life4 #aj4 ,being bereft of all properties1 and destitute of friends1 one has no other help to lift him up in his adversity1 beside his own patience and reliance in ,god4 #aa4 ,let men elevate their minds with learning and dispassionateness1 and with the virtues of self-dignity and valour1 in order to rise over the difficulties of the world4 #ab4 ,there is no greater good to be derived by any other means1 than by the greatness of mind4 ,it gives a security which no wealth nor earthly treasure can confer on men4 #ac4 ,it is only men of weak and crazy minds1 that are often made to swing to and fro1 and to rise and sink up and below1 in the tempestuous ocean of the world4 #ad4 ,the mind that is fraught with knowledge1 and is full with the light of truth in it1 finds the world filled with ambrosial water1 and moves over it as easily1 as a man walking on his dry shoes1 or on a ground spread over with leather4 #ae4 ,it is the want of desire1 that fills the mind more than the fulfilment of its desires2 dry up the channel of desire1 as the autumnal heat parches a pool4 #af4 ,else it empties the heart 7by sucking up the heart blood71 and lays open its gaps to be filled by air4 ,the hearts of the avaricious are as dry as the bed of the dead sea1 which was sucked up 7drained71 by ,agasti 7son of the sage ,agastya74 #ag4 ,the spacious garden of human heart1 doth so long flourish with the fruits of humanity and greatness1 as the restless ape of avarice does not infest its fair trees4 7,the mental powers are the trees1 and the virtues are the fruits and flowers thereof74 #ah4 ,the mind that is devoid of avarice1 views the triple world with the twinkling of an eye4 ,the comprehensive mind views all space and time as a minim1 in comparison to its conception of the infinite ,brahma with itself4 #ai4 ,there is that coolness 7sangfroid7 in the mind of the unavaricious man1 as is not to be found in the watery luminary of the moon2 nor in the icy caverns of the snow-capt ,himlayas4 ,and neither the coldness of the plantain juice nor sandal paste1 is comparable with the cool-headedness of inappetency4 #bj4 ,the undesirous mind shines more brightly1 than the disk of the full moon1 and the bright countenance of the goddess of prosperity 7,lakshm74 #ba4 ,the urchin of appetence darkens the mind in the same manner1 as a cloud covers the disk of the moon1 and as ink-black obliterates a fair picture4 #bb4 ,the arbour of desire stretches its branches1 far and wide on every side1 and darkens the space of the mind with their gloomy shadow4 #bc4 ,the branching tree of desire being cut down by its root1 the plant of patience which was stinted under it1 shoots forth in a hundred branches4 #bd4 ,when the unfading arbour of patience1 takes the place of the uprooted desires2 it produces the tree of paradise1 yielding the fruits of immortality4 7,patience reigns over the untransmuted ill74 #be4 ,o well-intentioned ,rma6 if you do not allow the sprouts of your mental desires1 to germinate in your bosom1 you have then nothing to fear in this world4 #bf4 ,when you become sober-minded after moderating your heart's desires1 you will then have the plant of liberation growing in its full luxuriance in your heart4 #bg4 ,when the rapacious owl of your desire1 nestles in your mind1 it is sure you will be invaded by every evil1 which the foreboding bird brings on its abode4 #bh4 ,thinking is the power of the mind1 and the thoughts dwell upon the objects of desire2 abandon therefore thy thoughts and their objects1 and be happy with thy thoughtlessness of everything4 #bi4 ,anything that depends on any faculty1 is lost also upon inaction of that faculty2 therefore it is by suppression of your thinking 7or thoughts71 that you can put down your desires1 and thereby have rest and peace of your mind4 #cj4 ,be free minded1 ,o ,rma6 by tearing off all its worldly ties1 and become a great soul by suppressing your mean desires of earthly frailties3 for who is there that is not set free1 by being loosened from the fetters of desire1 that bind his mind to this earth4 ,,chapter ,,xxii4 ,,narrative ,,of ,,virochana4 ,argument4 ,account of ,king ,bali and his ,kingdom1 and the ,infernal ,regions2 ,his ,resignation of the ,world1 and ,rambles over the ,sumeru mountains4 ,vasishtha said3--,o ,rma6 that art the bright moon of ,raghu's race1 you should also follow the example of ,bali1 in acquiring wisdom by self-discernment4 7,bali the ,daitya king and founder of ,maha ,bali ,pura1 called ,mavalipura in ,deccan1 and in ,southey's poem on its ,ruins74 #b4 ,rma said3--,venerable ,sir1 that art acquainted with all natures1 it is by thy favour that ,i have gained in my heart all that is worth gaining2 and that is our final rest in the purest state of infinite bliss4 #c4 ,o sir1 it is by your favor1 that my mind is freed from the great delusion of my multifarious desires2 as the sky is cleared of the massy clouds of the rainy weather in autumn4 #d4 ,my soul is at rest and as cold as a stone2 it is filled with the ambrosial draught of ,divine knowledge and its holy light2 ,i find myself to rest in perfect bliss1 and as illumined as the queen of the stars1 rising in her full light in the evening4 #e4 ,o thou dispeller of my doubts1 and resemblest the clear autumnal sky1 that clears the clouds of the rainy season6 ,i am never full and satiate with all thy holy teachings to me4 #f4 ,relate to me ,sir6 for the advancement of my knowledge1 how ,bali came to know the transcendental truth4 ,explain it fully unto me1 as holy saints reserve nothing from their suppliant pupils4 #g4 ,vasishtha replied3--,attend ,rma6 to the interesting narrative of ,bali1 and your attentive hearing of it1 will give you the knowledge of the endless and everlasting truth and immutable verities4 #h4 ,there is in the womb of this earth1 and in some particular part of it1 a place called the infernal region1 which is situated below this earth4 7,the ,infra or ,ptla means the antipodes and is full of water74 #i4 ,it is peopled by the milk white ,naiades or marine goddesses1 born in the milky ocean-sweet water1 and of the race of demons1 who filled every gap and chasm of it with their progeny4 7,the subterranean cells1 were peopled by the earth-born ,titans74 #aj4 ,in some places it was peopled by huge serpents1 with a hundred and thousand heads2 which hissed loudly with their parted and forky tongues1 and their long projected fangs4 #aa4 ,in other places there were the mountainous bodies of demons1 walking in their lofty strides1 and seeming to fling above the balls of the worlds as their bonbons1 in order to devour them4 #ab4 ,in another place there were big elephants1 upholding the earth on their elevated probosces1 and supporting the islands upon their strong and projected tusks4 7,these elephants were of the antediluvian world1 whose fossiled remains are found under the ground74 #ac4 ,there were ghosts and devils in other places1 making hideous shrieks and noise2 and there were groups of hellish bodies1 and putrid carcasses of ghostly shapes4 #ad4 ,the depth of the nether world concealed in its darksome womb1 rich mines of gems and metals1 lying under the surface of the earth1 and reaching to the seventh layer of ptla or infernal regions4 #ae4 ,another part of this place1 was sanctified by the dust of the lotus-like feet of the divine ,kapila 7,siva or ,pluto72 who was adored by the gods and demigods1 by prostration of their exalted heads at his holy feet4 #af4 ,another part of it was presided by the god ,siva1 in his form of a golden phallus 7linga72 which was worshipped by the ladies of the demons1 with abundant offerings and merry revelries4 7,siva or ,pluto--the infernal god was fond of ,bacchanals and revels74 #ag4 ,bali the son of ,virochana1 reigned in this place as the king of demons1 who supported the burden of his kingdom1 on the pillars of their mighty arms4 #ah4 ,he forced the gods1 ,vidydharas1 serpents1 and the king of the gods1 to serve at his feet like his vassal train1 and they were glad to serve him as their lord4 #ai4 ,he was protected by ,hari1 who contains the gemming worlds in the treasure of his bowels 7brahmnda--bhndodara71 and is the preserver of all embodied beings1 and the support of the sovereigns of the earth4 #bj4 ,his name struck terror in the heart of ,airvata1 and made his cheeks fade with fear2 as the sound of a peacock petrifies the entrails of serpents 7because the peacock is a serpivorous bird74#h #ba4 ,the intense heat of his valour1 dried up the waters of the septuple oceans of the earth2 and turned them to seven dry beds1 as under the fire of the universal ,conflagration4 #bb4 ,but the smoke of his sacrificial fire1 was an amulet to the people for supply of water2 and it caused the rains to fall as profusely from above as the seas fallen below from the waters above4 7,this alludes to the dynamite which was ignorantly believed to be a talisman74 #bc4 ,his frowning look1 made the high heads of mountains stoop low to the ground2 and caused the lofty skies to lower with water1 like the high branches of trees when overloaded with fruits4 7,it means1 that the mountains and skies were obedient to his bidding74 #bd4 ,this mighty monarch reigned over the demons for myriads of years1 after he had made an easy conquest of all the treasures and luxuries of the world4 #be4 ,thus he lived for many ages1 which glided on like the course of a river rolling about like the waters of whirlpool2 and witnessed the incessant flux and reflux of the generations of gods1 demons and men1 of the three worlds4 #bf4 ,the king of the demons felt at last1 a distaste to all the enjoyments of life1 which he had tasted to surfeit2 and he felt also an uneasiness amidst the variety of his pleasures4 #bg4 ,he retired to the farthest polar mount of ,meru1 and there sitting at the balcony of one of its gemming pinnacles1 he reflected on the state of this world and the vanity of mortal life4 #bh4 ,how long yet1 thought he in himself1 shall ,i have to rule over this world with my indefatigable labour2 and how much more must ,i remain to roam about the triple world1 in my successive transmigrations8 #bi4 ,of what use is it to me to have this unrivaled sovereignty1 which is a wonder in the three worlds2 and of what good is it to me1 to enjoy this plenteous luxury1 which is so charming to the senses8 #cj4 ,of what permanent delight are all these pleasures to me1 which are pleasant only for the present short time1 and are sure to lose all their taste with my zest in them in the next moment8 #ca4 ,there is the same rotation of days and nights in unvarying succession1 and the repetition of the same acts day after day4 ,it is rather shameful and no way pleasant to any one1 to continue in the same unvaried course of life for a great length of time4 #cb4 ,the same embraces of our beloved ones1 and partaking of the same food day by day1 are amusements fit for playful boys only1 but are disgraceful and disgusting to great minds4 #cc4 ,what man of taste is there1 that will not be disgusted to taste the same sweets over and over again1 which he has tasted all along1 and which have become vapid and tasteless to-day2 and what sensible man can continue in the same course1 without the feelings of shame and remorse8 #cd4 ,the revolving days and nights bring the same revolution of duties1 and ,i ween this repetition of the same acts--kritasya karanam1 is as ridiculous to the wise1 as the mastication of his grinded meat--charbita charbana4 7,kritasya karanam nsti1 mritasya maranam yath4 ,there is no doing of an act1 which has been done8 ,nor the dying of a man1 that's already dead74 #ce4 ,the actions of men are as those of the waves1 which rise to fall and then rise again to subside in the waters4 7,this rising and falling over and anon again1 is to no purpose whatever74 #cf4 ,the repetition of the same act1 is the employment of mad men2 and the wise man is laughed at1 who reiterates the same chime1 as the conjugation of a verb by boys1 in all its moods1 tenses and inflexions4 #cg4 ,what action is that which being once completed1 does not recur to us any more1 but crowns its actor with his full success all at once8 7,it is cessation from repetition of the same action1 i4e4 inaction74 #ch4 ,or if this bustle of the world1 were for a short duration only1 yet what is the good that we can derive from our engaging in this commotion8 #ci4 ,the course of actions is as interminable1 as the ceaseless repetends of boyish sports2 it is hollow harping on the same string1 which the more it is played upon1 the more it reverberates to its hollow sound4 7,the acts of men make a renown and vain blustering sound only1 and no real good to the actor74 #dj4 ,i see no such gain from any of our actions1 which being once gained1 may prevent our further exertions4 7,action leads to action1 but non-action is a leader to quiescence or naiskarma74 #da4 ,what can our actions bring forth1 beside the objects of sensible gratification8 ,they cannot bring about anything that is imperishable4 ,saying so1 ,bali fell in a trance of his profound meditation4 #db4 ,coming then to himself2 he said3--8,ah6 ,i now come to remember1 what ,i had heard from my father03 so saying he stretched his eye-brows1 and gave vent to what he thought in his mind4 #dc4 8,i had formerly asked my father ,virochana1 who was versed in spiritual knowledge1 and acquainted with the manners of the people of former and later ages04 #dd4 ,saying3 what is that ultimate state of being1 where all our pains and pleasures cease to exist2 and after the attainment of which1 we have no more to wander about the world1 or pass through repeated transmigrations4 #de4 ,what is that final state towards which all our endeavours are directed1 and where our minds are freed from their error2 and where we obtain our full rest1 after all our wanderings and transmigrations8 #df4 ,what is that best of gains1 which gives full satisfaction to the cravings of the soul2 and what is that glorious object1 whose sight transcends all other objects of vision8 #dg4 ,all those various luxuries and superfluities of the world1 are no way conducive to our real happiness2 in as much as they mislead the mind to error1 and corrupt the souls of even the wisest of men4 #dh4 8,therefore1 ,o father1 show me that state of imperishable felicity1 whereby ,i may attain to my everlasting repose and tranquility04 #di4 ,my father having heard these words of mine1 as he was then sitting under the shade of the kalpa tree of paradise1 whose flowers were fairer far than the bright beams of the nocturnal luminary1 and overspread the ground all around2 spoke to me in his sweet mellifluous accents the following speech1 for the purpose of removing my error4 ,,chapter ,,xxiii4 ,,speech ,,of ,,virochana ,,on ,,subjection ,,of ,,the ,,mind4 ,argument4 ,the soul and mind personified as a monarch and his minister4 ,virochana said3--,there is an extensive country1 my son1 somewhere in this universe1 with a spacious concavity therein1 whose ample space is able to hold thousands of worlds and many more spheres in it4 #b4 ,it is devoid of the wide oceans and seas and high mountains1 as there are in this earth2 and there are not such forests1 rivers and lakes1 nor holy places of pilgrimage1 as you see here below4 #c4 ,there is neither land nor sky1 nor the heavenly orbs as on high2 nor are there these suns and moons1 nor the regents of the spheres1 nor their inhabitants of gods and demons4 #d4 ,there are no races of ,yakshas and ,rakshas1 nor those tribes of plants and trees1 woods or grass2 nor the moving and immovable beings1 as you see upon the earth4 #e4 ,there is no water1 no land1 no fire nor air2 nor are there the sides of the compass1 nor the regions you call above and below4 ,there is no light nor shadow1 nor the peoples1 nor the gods ,hari1 ,indra and ,siva1 nor any of the inferior deities or demigods there4 #f4 ,there is a great sovereign of that place1 who is full of ineffable light4 ,he is the creator and pervader of all1 and is all in all1 but quite quiescent in all places and things4 #g4 ,he had elected a minister1 who was clever in administration and brought about what was impossible to be done1 and prevented all mishaps from coming to pass4 #h4 ,he neither ate nor drank1 nor did nor knew anything1 beside minding and doing his master's behests4 ,in all other respects he was as inactive as a block of stone4 #i4 ,he conducted every business for his master1 who remained quite retired from all his business1 with enjoyment of his rest and ease in his seclusion1 leaving all his concerns to be managed by his minister4 #aj4 ,bali said3--,tell me sir1 what place is that which is devoid of all population1 and free from all disease and difficulty2 who knows that place1 and how can it be reached at by any body4 #aa4 ,who is that sovereign of sovran power1 and who that minister of so great might2 and who being quite apart from the world1 are inseparably connected with it1 and are invincible by our almighty demoniac power4 7,this monarch and master is the soul and his minister is the mind74 #ab4 ,relate to me1 ,o thou dread of the gods6 this marvelous story of the great might of that minister1 in order to remove the cloud of doubt from my mind1 and also why he is unconquerable by us4 #ac4 ,virochana replied3--,know my son1 this mighty minister to be irresistible by the gigantic force of the ,asura giants1 even though they were aided by millions of demons fighting on their side4 #ad4 ,he is invincible1 my son1 by the god of a thousand eyes 7,indra71 and also by the gods of riches and death 7,kubera and ,yama71 who conquer all1 and neither the immortals nor giants1 can ever overpower him by their might4 #ae4 ,all weapons are defeated in their attempt to hurt him1 and the swords and mallets1 spears and bolts1 disks and cudgels1 that are hurled against him1 are broken to pieces as upon their striking against a solid rock4 #af4 ,he is unapproachable by missiles1 and invulnerable by arms and weapons1 and unseizable by the dexterity of warriors2 and it is by his resistless might1 that he has brought the gods and demigods under his subjection4 #ag4 ,it was he 7the proud mind7 that defeated our forefathers1 the mighty ,hiranyas 7,hiranyaksha and ,hiranyakasipu71 before they were destroyed by the great ,vishnu2 who felled the big ,asuras1 as a storm breaks down the sturdy and rocklike oaks4#i #ah4 ,the gods ,nryana and others 7who had been the instructors of men71 were all foiled by him and confined in their cells of the wombs of their mothers 7by an imprecation of the sage ,bhrigu1 who denounced them to become incarnate in human forms74 #ai4 ,it is by his favour that ,kma 7,cupid71 the god with his flower bow and five arrows1 has been enabled to subdue and overcome the three worlds1 and boasts of being their sole emperor4 7,kma called also ,manoja1 is the child of mana or mind1 and ,kandarpa for his boast of his triumph74 #bj4 ,the gods and demigods1 the intelligent and the foolish1 the deformed and the irascible1 are all actuated by his influence4 7,love is the leader to action according to ,plato74 #ba4 ,the repeated wars between the gods and ,asuras1 are the sports of this minister 7who deliberates in secret the destinies of all beings4 ,the restless mind is continually at warfare74 #bb4 ,this minister is only manageable by its lord--the silent soul1 or else it is as dull as an immovable rock or restless as the wind4 #bc4 ,it is in the long run of its advancement in spiritual knowledge1 that the soul feels a desire in itself to subdue its minister2 who is otherwise ungovernable of its nature by lenient measures4 7,govern your mind or it will govern you4 ,the mind is best taught by whip74 #bd4 ,you are then said to be valiant1 if you can conquer this greatest of the giants in the three worlds1 who has been worrying all people out for their breath4 7,the mind longs for occupation74 #be4 ,after the rising of the intellect1 the world appears as a flower garden1 and like the lake of blooming lotuses at sunrise2 and its setting covers the world in darkness as at sunset 7i4e4 in unconsciousness74 #bf4 ,it is only by the aid of this intellect of yours1 and by removal of your ignorance1 that you can subdue this minister1 and be famed for your wisdom4 7,good government of the mind1 is more renowned than that of a realm74 #bg4 ,by subduing this minister1 you become the subduer of the world1 though you are no victor of it2 and by your unsubjection of this1 you can have no subjection over the world1 though may be the master of it4 #bh4 ,therefore be diligent to overcome this minister1 by your best and most ardent exertions1 on account of effecting your perfect consummation1 and securing your everlasting happiness4 #bi4 ,it is easy for him to overcome the triple world1 and keep all its beings of gods and demons1 and the bodies of ,ngas and men1 together with the races of ,yakshas and ,rakshas1 and the tribes of serpents and ,kinnaras1 who has been able to subdue this minister by his superior might4 7,govern yourself1 and you govern all besides74 ,,chapter ,,xxiv4 ,,on ,,the ,,healing ,,and ,,improvement ,,of ,,the ,,mind4 ,argument4 ,quelling of the misleading mind1 and waiting upon the sovereign soul1 with the perfection of ,platonic ,quietism4 ,bali said3--,tell me sir1 plainly who is this minister of so great might1 and by what expedients can so mighty a being be vanquished and brought under subjection4 #b4 ,virochana replied3--,though that minister1 is invincible and stands above all in his great might2 yet ,i will tell you the expedients1 whereby he may be overcome by you or any one else4 #c4 ,son6 ,it is by employment of proper means that he may be easily brought under subjection1 and by neglect of which he will have the upper hand of you like the snake poison1 if it is not repelled in time by means of efficacious mantras and incantations4 #d4 ,the ministerial mind being brought up like a boy in the right way he should go2 leads the man to the presence of the sovran soul1 as the rja yoga or royal service advances the servant before his king4 #e4 ,the appearance of the master makes the minister disappear from sight2 as the disappearance of the minister1 brings one to the full view of his king4 #f4 ,as long as one does not approach to the presence of his king1 he cannot fail to serve the minister2 and so long as he is employed in service of the minister1 he cannot come to the sight of his king4 #g4 ,the king being kept out of sight1 the minister is seen to exercise his might2 but the minister being kept out of view1 the king alone appears in full view4 #h4 ,therefore must we begin with the practice of both these exercises at once2 namely1 approaching by degrees to the sight of the king1 and slighting gradually the authority of the minister4 #i4 ,it must be by the exercise of your continued manly exertions and diligent application1 that you employ yourself in both these practices1 in order to arrive to the state of your well being4 #aj4 ,when you are successful in your practice1 you are sure to reach to that blissful country2 and though you are a prince of the demons1 you can have nothing to obstract your entrance into it4 #aa4 ,that is a place for the abode of the blessed1 whose desires are at rest and whose doubts are dissipated1 and whose hearts are filled with perpetual joy and calmness4 #ab4 ,now hear me1 explain to you1 my son1 what that place is which ,i called a country4 ,it is the seat of liberation 7moksha71 and where there is an end of all our pains4 #ac4 ,the king of that place is the soul of divine essence1 which transcends all other substances2 and it is the mind which is appointed by that soul as its wise minister4 #ad4 ,the mind which contains the ideal world in its bosom1 exhibits its sensible form to the senses afterwards2 as the clod of clay containing the mould of the pot1 shows itself as the model of a pot to view2 and the smoke having the pattern of the cloud in its essence1 represents its shadowy forms in the sky4 7,the pattern of everything is engraven in the mind74 #ae4 ,hence the mind being conquered1 everything is subdued and brought under subjection2 but the mind is invincible without adoption of proper means for its subjugation4 #af4 ,bali interrogated3--,what are these means1 sir1 which we are to adopt for quelling the mind2 tell it plainly to me1 that ,i may resort to the same1 for this conquering invincible barrier of bliss4 #ag4 ,virochana answered3 ,the means for subduing the mind1 are the want of reliance and confidence on all external and sensible things1 and absence of all desire for temporal possessions4 #ah4 ,this is the best expedient for removal of the great delusion of this world1 and subduing the big elephant of the mind at once4 #ai4 ,this expedient is both very easy and practicable on one hand1 as it is arduous and impracticable on the other4 ,it is the constant habit of thinking so that makes it facile1 but the want of such habitude renders it difficult4 #bj4 ,it is the gradual habit of renouncing our fondness for temporal objects1 that shows itself in time in our resignation of the world2 as continuous watering at the roots of plants1 makes them grow to large trees afterwards4 #ba4 ,it is as hard to master anything even by the most cunning1 without its proper cultivation for some time2 as it is impossible to reap the harvest from an unsown and uncultivated field4 #bb4 ,so long are all embodied souls destined to rove about the wilderness of the world1 as there is the want of resignation in their heart of all the sensible objects in nature4 #bc4 ,it is impossible without the habit of apathy1 to have a distaste for sensible objects1 as it is no way possible for an ablebodied man1 to travel abroad by sitting motionless at home4 #bd4 ,the firm determination of abandoning the stays of life1 and a habitual aversion to pleasures and enjoyments1 make a man to advance to purity1 as a plant grows in open air to its full height4 #be4 ,there is no good to be derived on earth1 without the exertion of one's manliness1 and man must give up his pleasure and the vexation of his spirit1 in order to reap the fruit of his actions4 #bf4 ,people speak of a power as destiny here1 which has neither any shape nor form of itself4 ,it means whatever comes to pass1 and is also called our lot or fatality4 #bg4 ,the word destiny is used also by mankind1 to mean an accident over which they have no control1 and to which they submit with passive obedience4 #bh4 ,they use the word destiny for repression of our joy and grief 7at what is unavoidable72 but destiny however fixed as fate1 is overcome and set aside by means of manly exertions 7in many instances74 #bi4 ,as the delusion of the mirage1 is dispelled by the light of its true nature2 so it is the exertion of manliness1 which upsets destiny by effecting whatever it wishes to bring about4 #cj4 ,if we should seek to know the cause for the good or bad results of our actions1 we must learn that they turn as well as the mind wishes to mould them to being4 #ca4 ,whatever the mind desires and decrees1 the same become the destiny2 there is nothing destined 7or distinctly to be known71 as what we may call to be destined or undestined4 #cb4 ,it is the mind that does all this1 and is the employer of destiny2 it destines the destined acts of destiny4 #cc4 ,life or the living soul is spread out in the hollow sphere of the world1 like air in vacuum4 ,the psychic fluid circulates through all space4 7,the psychic fluid extending throughout the universe1 according to the theory of ,stahl74 #cd4 ,destiny is no reality1 but a term invented to express the property of fixity1 as the word rock is used to denote stability4 ,hence there is no fixed fate or destiny1 as long as the mind retains its free will and activity4 #ce4 ,after the mind is set at rest1 there remains the principle of the living soul 7,jva--zoo74 ,this is called the purusha or embodied spirit1 which is the source of the energies of the body and mind4 #cf4 ,whatever the living soul intends to do by means of its spiritual force1 the same comes to take place and no other4 7,there being not even the influence of the mind to retard its action4 ,so my son1 there is no other power in the world except that of spirit or spiritual force74 #cg4 ,reliance on this spiritual power will uproot your dependance on bodily nutriments2 and there is no hope of spiritual happiness1 until there is a distaste towards temporal enjoyments4 #ch4 ,it is hard to attain to the dignity of the all conquering self-sufficiency1 as long as one has the dastardly spirit of his earthly cravings4 #ci4 ,as long as one is swinging in the cradle of worldly affairs1 it is hard for him to find his rest in the bower of peaceful tranquility4 #dj4 ,it is hard for you to get rid of your serpentine 7crooked7 desires1 without your continued practice of indifference to and unconcernedness with worldly affairs4 #da4 ,bali rejoined3--,tell me1 ,o lord of demons6 in what manner1 indifference to worldly enjoyments1 takes a deep root in the human heart2 and produces the fruit of longevity of the embodied spirit on earth4 7,by longevity is meant the spiritual life of man1 and his resting in the divine ,spirit1 by being freed from the accidents of mortal life74 #db4 ,virochana replied3--,it is the sight of the inward spirit1 which is productive of indifference to worldly things2 as the growth of vines is productive of the grapes in autumn4 #dc4 ,it is the sight of the inward ,spirit1 which produces our internal unconcernedness with the world2 as it is the glance of the rising sun1 which infuses its lustre in the cup of the lotus4 #dd4 ,therefore sharpen your intellect1 by the whetstone of right reasoning2 and see the ,supreme ,spirit1 by withdrawing your mind from worldly enjoyments4 #de4 ,there are two modes of intellectual enjoyment1 of which one consists of book learning1 and the other is derived from attendance on the lectures of the preceptor1 by those that are imperfect in their knowledge4 7i4e4 ,the one is theoretical for adepts and the other is practical for novices74 #df4 ,those who are a little advanced in learning1 have the double advantage of their mental enjoyment1 namely3 their reflection of book learning and consultation with wise preceptors on practical points4 7,hence the practice of ,yoga requires a ,yogi guide also74 #dg4 ,those who are accomplished in learning1 have also two parts of their duties to perform2 namely1 the profession of the sstras teaching them to others1 and the practice of indifference for themselves4 7,but the last and lowest kind1 only have to wait on the guru and reflect on what they hear from him74 #dh4 ,the soul being purified1 the man is fitted for ,spiritual learning2 as it is the clean linen only which is fit to receive every good tincture upon it4#aj #di4 ,the mind is to be trained by degrees1 like a boy in the path of learning2 namely by means of persuasion and good lectures1 and then by teaching of the sstras1 and lastly by discussion of their doctrines4 #ej4 ,after its perfection in learning and dispersion of all difficulties and doubts1 the mind shines as a piece of pure crystal1 and emits its lustre like the cooling moonbeams4 #ea4 ,it then sees by its consummate knowledge and clear understanding1 in both the form of its ,god the ,spirit1 and the body which is the seat of its enjoyments on earth4 #eb4 ,it constantly sees the spirit before it1 by means of its understanding and reason2 which help it also to relinquish its desire for worldly objects and enjoyments4 #ec4 ,the sight of the ,spirit produces the want of desires1 and the absence of these shows the light of the spirit to its sight2 therefore they are related to each other like the wick and oil of the lamp1 in producing the light1 and dispelling the darkness of the night4 #ed4 ,after the loss of relish in worldly enjoyments1 and the sight of the ,supreme ,spirit1 the soul finds its perpetual rest in the essence of the ,supreme ,brahma4 #ee4 ,the living souls that place their happiness in worldly objects1 can never have the taste of true felicity1 unless they rely themselves wholly in the ,supreme ,spirit4 #ef4 ,it may be possible to derive some delight from acts of charity1 sacrifices and holy pilgrimage2 but none of these can give the everlasting rest of the ,spirit4 #eg4 ,no one feels a distaste for pleasure1 unless he examines its nature and effects in himself2 and nothing can teach the way of seeing the soul1 unless the soul reflects on itself4 #eh4 ,those things are of no good whatever1 my boy1 that may be had without one's own exertion in gaining it2 nor is there any true happiness1 without the resignation of earthly enjoyments4 #ei4 ,the ,supreme felicity of rest in the state of ,brahma1 is to be bad nowhere in this wide world1 either in this mundane sphere1 or anywhere else beyond these spheres4 #fj4 ,therefore expect always how your soul may find its rest in the divine ,spirit1 by relying on the exertion of your manliness1 and leaving aside your dependance on the eventualities of destiny4 #fa4 ,the wise man detests all worldly enjoyments as if they are the strong bolts or barriers at the door of bliss2 and it is the settled aversion to earthly pleasures1 that brings a man to his right reason4 #fb4 ,as the increasing gloominess of rainy clouds1 is followed by the serenity of autumnal skies1 so clear reasoning comes after detestation of enjoyments1 which fly at the advance of reason4 #fc4 ,as the seas and the clouds of heaven1 help one another by lending their waters in turn2 so apathy to pleasures and right reasoning1 tend to produce each other by turns4 #fd4 ,so disbelief in destiny1 and engagement in manly exertion1 are sequences of one another1 as reciprocities of service are consequences of mutual friendship4 #fe4 ,it must be by the gnashing of your teeth 7i4e4 by your firm resolve71 that you should create a distaste even of those things1 which you have acquired by legal means and conformably to the custom of your country4 #ff4 ,you must first acquire your wealth by means of your manly exertions1 and then get good and clever men in your company by means of your wealth 7i4e4 patronise the learned therewith1 and improve your mind by their instructions74 #fg4 ,association with the wise produces an aversion to the sensual enjoyments of life1 by exciting the reasoning power1 which gains for its reward an increase of knowledge and learning4 #fh4 ,these lead gradually to the acquirement of that state of consummation1 which is concomitant with the utter renunciation of worldly objects4 #fi4 ,it is then by means of your reasoning that you attain to that ,supreme ,state of perfection1 in which you obtain your perfect rest and the holiness of your soul4 #gj4 ,you will then fall no more in the mud of your misconceptions2 but as a pure essence1 you will have no dependance on anything1 but become as the venerable ,siva yourself4 #ga4 ,thus the steps of attaining consummation1 are first of all the acquisition of wealth1 according to the custom of the caste and country2 and then its employment in the service of wise and learned men4 ,next follows your abandonment of the world1 which is succeeded by your attainment of ,spiritual knowledge1 by the cultivation of your reasoning powers4#aa ,,chapter ,,xxv4 ,,reflections ,,of ,,bali4 ,argument4 ,rise of intellectual light in ,bali's mind1 and his ,reference to ,sukra for ,advice4 ,bali said3--,in this manner did my sapient father advise me before on this subject1 which ,i fortunately remember at the present moment for the enlightenment of my understanding4 #b4 ,it is now that ,i feel my aversion to the enjoyments of life1 and come to perceive by my good luck the bliss of tranquility1 to liken the clear and cooling ambrosial drink of heavenly bliss4 #c4 ,i am tired of all my possessions1 and am weary of my continued accumulation of wealth1 for the satisfaction of my endless desires4 ,the live-long care of the family also has grown tiresome to me4 #d4 ,but how charming is this peace and tranquility of my soul1 which is quite even and all cool within itself4 ,here are all our pleasures and pains brought to meet upon the same level of equality and indifference4 #e4 ,i am quite unconcerned with any thing and am highly delighted with my indifference to all things2 ,i am gladdened within myself as by the beams of the full-moon1 and feel the orb of the full moon rising within myself4 #f4 ,o6 the trouble of acquiring riches1 which is attended by the loud bustle of the world and agitation in the mind1 and the heart burn and fatigue of the body2 and is accompanied with incessant anxiety and affliction of the heart4 #g4 ,the limbs and flesh of the body1 are smashed by labour2 and all bodily exercises that pleased me once1 now appear to be the long and lost labours of my former ignorance4 #h4 ,i have seen the sights of whatever was worth seeing1 and enjoyed the enjoyments which knew no bounds2 ,i have overcome all beings2 but what is the good 7that ,i have derived from all this78 #i4 ,there is only a reiteration of the very same things1 that ,i had there1 here and elsewhere2 and ,i found nowhere now any thing new1 that ,i had not seen or known before4 #aj4 ,i am now sitting here in full possession of myself1 by resigning every thing and its thought from my mind2 and thereby ,i find that nothing whatever nor even its thought forms any component-part of myself4 #aa4 ,the best things in the heaven above1 earth and in this infernal region1 are reckoned to be their damsels1 gems and jewels2 but all these are destroyed and wasted sooner or later by the cruel hand of time4 #ab4 ,i have acted foolishly all this time1 by waging a continuous struggle with the gods1 for the sake of the trifle of worldly possessions4 7,the wars of the earth-born demons and the foreign deities are well known in the early history of the world74 #ac4 ,what is this phantom of the world1 but a creation of the brain2 what then is the harm of forsaking it forever in which great souls take no delight whatever8 #ad4 ,alas6 that ,i have spent such a large portion of my life-time1 in pursuing after trifles in the ignorant giddiness of my mind4 #ae4 ,my fickle and fluctuating desires1 have led me to do many acts of foolishness1 in this world of odds and trifles1 which now fill me with remorse and regret4 7,remembrance of the past1 is fraught with regret74 #af4 ,but it is in vain to be overwhelmed with the sad thoughts of the past1 while ,i should use my manly exertions to improve the present4 7,the present time is in our hand1 but who the past can recall1 or the future command74 #ag4 ,it is by reflecting on the eternal cause of the endless infinity of souls in the soul1 that one can attain his perfect felicity2 as the gods got the ambrosia from the ,milky ocean4 7,true bliss is to be derived from the blissful ,deity74 #ah4 ,i most consult my preceptor ,sukra1 concerning the ,ego and the soul and spiritual vision1 of the soul of souls in order to expel my ignorance in these matters4 #ai4 ,i must refer these questions to the most venerable ,sukra1 who is always complacent to his favorites2 and then it is possible that by his advice ,i shall be settled in the highest perfection of seeing the supreme spirit1 in my spirit1 because the words of the wise1 are ever fraught with full meaning and are fruitful of the desired object4 ,,chapter ,,xxvi4 ,,admonition ,,of ,,sukra ,,to ,,bali4 ,argument4 ,sukra's appearance at the call of ,bali2 and his advice to him on the attainment of divine knowledge4 ,vasishtha said3--,so saying the mighty ,bali closed his eyes1 and thought upon the lotus-eyed ,sukra1 abiding in his heavenly abode4 7,sukra the planet ,venus represented as the preceptor of demons1 as ,vrihaspati the planet ,jupiter is said to be the ,spiritual guide of the deities74 #b4 ,sukra1 who sat intently meditating on the all pervading spirit of ,god1 came to know in his mind1 that he was remembered by his disciple ,bali in his city4 #c4 ,then ,sukra the son of ,bhrigu1 whose soul was united with the all pervading infinite and omniscient spirit1 descended with his heavenly body at the gemming window of ,bali 7decorated with glass doors74 #d4 ,bali knew the body of his guide by its lustre1 as the lotus-flower perceives the rising sun by his dawning beams4 #e4 ,he then honoured his guru or guide1 by adoring his feet on a seat decked with gems1 and with offering of mandra flowers upon him4 #f4 ,as ,sukra took his rest on the gemming seat from the labour of his journey1 he was strewn over with offerings of gems on his body1 and heaps of mandra flowers upon his head2 after which ,bali addressed him thus3-- #g4 ,venerable sir1 this illustrious presence of thy grace before me1 emboldens me to address to thee1 as the morning sun-beams send all mankind to their daily work4 #h4 ,i have come to feel an aversion1 ,sir1 to all kinds of worldly enjoyments1 which are productive of the delusion of our souls2 and want to know the truth relating to it1 in order to dispel my ignorance of myself4 #i4 ,tell me1 sir1 in short1 what are these enjoyments good for1 and how far they extend2 and what am ,i1 thou or these people in reality4 7,extent of enjoyments--bhoga1 means their limitation and duration74 #aj4 ,sukra answered3--,i can not tell you in length about it1 as ,i have soon to repair to my place in the sky4 ,hear me ,o monarch of demons tell this much briefly to you at present4 #aa4 ,there is verily but the intellect in reality1 and all this existence beside is verily the intellect and full of intellect3 ,the mind is the intellect1 and ,i1 thou and these people are collectively the very intellect4 7,gloss4 ,these sayings are based on the srutis1 namely3 ,all these are but different aspects of the one intellect4 ,again3 ,all things depend on the chit4 ,also3--,this chit am ,i1 thou and this ,brahma and ,indra and all others4 ,there is no other looker or the subjective2 or the hearer or objective beside the chit3 and so forth74 #ab4 ,if you are wise1 know you derive every thing from this ,chit--the universal ,intellect2 or else all gifts of fortune are as useless to you as the offering of butter on ashes 7which cannot consume it1 or make a burnt offering of it to the gods74 #ac4 ,taking the intellect as something thinkable or object of thought1 is the snare of the mind2 but the belief of its freeness or incomprehensibility1 is what confers liberation to the soul4 ,the incomprehensible intellect is verily the universal soul1 which is the sum of all doctrines4 7,all faiths and doctrines tend to the belief of one unknowable ,god74 #ad4 ,knowing this for certain1 look on everything as such2 and behold the spirit in thy spirit1 in order to arrive to the state of the ,infinite spirit4 7,or else the adoration of a finite object1 must lead to a finite state74 #ae4 ,i have instantly to repair to the sky1 where the seven munis are assembled 7the seven planets or the seven stars of the ,pleiades--saptarshi871 where ,i have to continue in the performance of my divine service4 #af4 ,i tell you1 ,o king6 that you must not of yourself get rid of your duties1 as long as you are in this body of yours1 even though your mind may be freed from everything4 7,the embodied being must continue in the discharge of his bodily duty74 #ag4 ,so saying1 ,sukra flew as a bee besmeared with the farinaceous gold-dust of the lotus1 to the aureate vault of heaven2 and passed through the watery path of the waving clouds1 to where the revolving planets were ready to receive him4 ,,chapter ,,xxvii4 ,,hebetude ,,of ,,bali4 ,argument4 ,bali attains to his state of ,ecstacy1 by his observance of ,sukra's precepts4 ,vasishtha said3--,after ,sukra1 the son of ,bhrigu and senior in the assembly of gods and demigods1 had made his departure1 ,bali the best among the intelligent1 reflected thus in himself4 #b4 ,truly has the seer said1 that the ,intellect composes the three worlds1 and that ,i am this ,intellect1 and the ,intellect fills all the quarters1 and shows itself in all our actions4 #c4 ,it is the ,intellect which pervades the inside and outside of every thing1 and there is nothing anywhere which is without the ,intellect4 #d4 ,it is the ,intellect that perceives the sunbeams and moonlight1 or else there would be no distinction between them and darkness1 had not there been this intellectual perception4 #e4 ,if there were no such intellectual perception as this earth is land1 then there would be no distinction of earth and water1 nor the word earth apply to land4 #f4 ,if the ,intellect would not understand the vast space as the quarters of the sky1 and the mountains as vast protuberances on earth2 then who would call the sides and the mountains by those names8 #g4 ,if the world were not known as the world and the vacuum as vacuity1 then who would distinguish them by the names that are in common use8 #h4 ,if this big body was not perceived by the intellect1 how proper could the bodies of embodied beings be called by their names8 #i4 ,the ,intellect resides in every organ of sense1 it dwells in the body1 mind and all its desires2 the intellect is in the internal and external parts of the body1 and the intellect is all that is in existent and non-existent4 7,because the intellect has the notions of all these things1 which would not come to exist1 if they were not in the intellect74 #aj4 ,the ,intellect forms my wholeself1 by its feeling and knowing of everything that ,i feel and know2 or else ,i can neither perceive or conceive nor do anything with my body alone1 and without guidance of the intellect4 #aa4 ,what avails this body of mine1 which is inert and insensible as a block of wood or stone2 it is the intellect that makes my self1 and it is the intelligent spirit which is the universal ,soul4 #ab4 ,i am the intellect which resides in the sun and in the sky1 and ,i am the intellect which dwells in the bodies of all beings2 ,i am the same intellect which guides the gods and demigods1 and dwells alike in the movables and immovable bodies4 #ac4 ,the intellect being the sole existence1 it is in vain to suppose aught besides2 and their being naught otherwise1 there can be no difference of a friend or foe to us4 #ad4 ,what is it if ,i ,bali1 strike off the head of a person from his body1 ,i can not injure the soul which is everywhere and fills all space4 #ae4 ,the feelings of love and enmity are properties of the intellect 7,soul71 and are not separated from it by its separation from the body4 ,hence the passions and feelings are inseparable from the ,intellect or soul4 #af4 ,there is nothing to be thought of beside the ,intellect1 and nothing to be obtained anywhere1 except from the spacious womb of the ,intellect1 which comprehends all the three worlds4 #ag4 ,but the passions and feelings1 the mind and its powers1 are mere attributes and not properties of the ,intellect2 which being altogether a simple and pure essence1 is free from every attribute4 #ah4 ,the ,intellect--chit is the ,ego1 the omnipresent1 all pervasive and ever felicitous soul2 it is beyond all other attributes1 and without a duality or parts4 #ai4 ,the term ,intellect--chit which is applied to the nameless power of intellection--chiti1 is but a verbal symbol signifying the omniscient ,intelligence1 which is manifest in all places4 7i4e4 ,the ,divine ,intellect is both omniscient as well as omnipresent1 while human understanding is narrow and circumscribed74 #bj4 ,the ,ego is the ,supreme ,lord1 that is ever awake and sees all things without manifesting any appearance of himself4 ,he is purely transparent and beyond all visible appearances4 #ba4 ,all its attributes are lame1 partial and imperfect4 ,even time which has its phases and parts1 is not a proper attribute for it4 ,it is but a glimpse of its light that rises before us1 but the eternal and infinite light1 is beyond our comprehension4 #bb4 ,i must think of it only in the form of light in my own self1 and know it apart from all other thinkables and thoughts1 and quite aloof from all shades and colours4 #bc4 ,i salute his self-same form of ,intelligence1 and the power of ,intellection1 unaccompanied by the intelligible1 and employed in its proper sphere4 #bd4 ,i salute that light of his in me1 which represents every thing to me2 which is beyond all thought1 and is of the form of ,intellect1 going everywhere and filling all space4 #be4 ,it is the quiet consciousness of all beings1 the real ,intellect 7sach-chit71 the ,ego and the ,great2 the ,ego which is as infinite as space1 and yet minuter than an atom1 and spreading in all alike4 #bf4 ,i am not subject to the states of pleasure and pain1 ,i am conscious of my self and of no other existence besides myself2 and ,i am ,intelligence without the intelligibles spread out before me4 #bg4 ,no worldly entity nor non-entity 7i4e4 neither the gain of any object nor its want71 can work any change in me2 for the possession of worldly objects would destroy me at once 7by their separating my soul from ,god74 #bh4 ,in my opinion there is nothing that is distinct from me1 when we know all things as the produce of the same source4 #bi4 ,what one gets or loses is no gain or loss to any 7i4e4 to the gainer or loser71 because the same ,ego always abides in all1 and is the ,maker of all and pervading everywhere4 #cj4 ,whether ,i am any of the thinkable objects or not1 it matters me little to know2 since the ,intellect is always a single thing1 though its intelligibles 7i4e4 its productions or thoughts71 are endless4 #ca4 ,i am so long in sorrow1 as my soul is not united with the ,holy spirit4 ,so saying1 the most discerning ,bali fell to a deep meditation4 #cb4 ,he reflected on the half mantra of ,om 7i4e4 the dot only72 an emblem of the ,infinite ,god2 and sat quietly with all his desires and fancies lying dormant in him4 #cc4 ,he sat undaunted1 by suppressing his thoughts and his thinking powers within him2 and remained with his subdued desires1 after having lost the consciousness of his meditation1 and of his being the meditator and also of meditated object4 7i4e4 ,without knowing himself as the subject or object of his thoughts and acts74 #cd4 ,while ,bali was entranced in this manner at the window which was decked with gems1 he became illumined in his mind as a lighted lamp flaming unshaken by the wind4 ,and he remained long in his steady posture as a statue carved of a stone4 #ce4 ,he sat with his mind as clear as the autumnal sky after having cast off all his desires and mental anxieties1 and being filled within himself with his spiritual light4 ,,chapter ,,xxviii4 ,,description ,,of ,,bali',s ,,anaesthesia4 ,argument4 ,anxiety of the demons at the supineness of ,bali1 and the ,appearance of ,sukra with them before him4 ,vasishtha continued3--,the servile demons of ,bali 7being impatient at this numbness of their king71 ascended hastily to his high crystal palace1 and stood at the door of his chamber4 #b4 ,there were his ministers ,dimbha and others among them1 and his generals ,kumuda and others also4 ,there were likewise the princes ,sukra and others in the number1 and his champions ,vritta and the rest4 #c4 ,there were ,hayagrva and the other captains of his armies1 with his friends ,akraja and others4 ,his associates ,laduka and some more joined the train1 with his servants ,valluka and many more4 #d4 ,there were also the gods ,kubera1 ,yama and ,indra that paid him their tribute2 and the ,yakshas1 ,vidydhars and ,ngas that rendered him their services4 7,were the ,vidydhars the ,vedias or gipsies of modern ,india874 #e4 ,there were the heavenly nymphs ,rambh and ,tilottam in the number1 with the fanning and flapping damsels of his court2 and the deputies of different provinces and of hilly and maritime districts1 were also in attendance4 #f4 ,these accompanied by the ,siddhas inhabiting different parts of the three worlds1 all waited at that place to tender their services to ,bali4 #g4 ,they beheld ,bali with reverence1 with his head hanging down with the crown upon it1 and his arms hanging loosely with the pendant bracelets on them4 #h4 ,seeing him thus1 the great ,asuras made their obeisance to him in due form1 and were stupified with sorrow and fear1 and struck with wonder and joy by turns at this sad plight of his4 #i4 ,the ministers kept pondering about what was the case with him1 and the demons besought their all knowing preceptor ,sukra1 for his explaining the case to them4 #aj4 ,quick as thought they beheld the shining figure of ,sukra1 standing confest to their sight1 as if they saw the phantom of their imagination appearing palpable to view4 #aa4 ,sukra being honoured by the demons1 took his seat on a sofa2 and saw in his silent meditation1 the state of the mind of the king of demons4 #ab4 ,he remained for a while to behold with delight1 how the mind of ,bali was freed from errors1 by the exercise of its reasoning powers4 #ac4 ,the illustrious preceptor1 the lustre of whose person put to shame the brightness of the milky ocean1 then said smiling to the listening throng of the demons3 #ad4 ,know ye demons1 this ,bali to have become an adept in his spiritual knowledge1 and to have fixed his seat in holy light1 by the working of his intellect 7i4e4 by his intuition only74 #ae4 ,let him alone1 ye good demons1 remain in this position1 resting in himself and beholding the imperishable one within himself in his reverie4 #af4 ,lo6 here the weary pilgrim to have got his rest1 and his mind is freed from the errors of this false world4 ,disturb him not with your speech1 who is now as cold as ice4 #ag4 ,he has now received that light of knowledge amidst the gloom of ignorance1 as the waking man beholds the full blaze of the sun1 after dispersion of the darkness of his sleep at dawn4 #ah4 ,he will in time wake from his trance1 and rise like the germ of a seed1 sprouting from the seed vessel in its proper season4 #ai4 ,go ye leaders of the demons from here1 and perform your respective duties assigned to you by your master2 for it will take a thousand years1 for ,bali to wake from his trance 7as a moment's sleep makes a myriad of years in a dream74 #bj4 ,after ,sukra the ,guru and guide of the demons1 had spoken in this manner1 they were filled with alternate joy and grief in their hearts1 and cast aside their anxiety about him1 as a tree casts its withered leaves away4 #ba4 ,the ,asuras then left their king ,bali to rest in his palace in the aforesaid manner1 and returned to their respective offices1 as they had been employed heretofore4 #bb4 ,it now became night1 and all men retired to their earthly abodes1 the serpents entered into their holes1 the stars appeared in the skies1 and the gods reposed in their celestial domes4 ,the regents of all sides and mountainous tracts1 went to their own quarters1 and the beasts of the forest and birds of the air1 fled and flew to their own coverts and nests4 ,,chapter ,,xxix4 ,,bali',s ,,resuscitation ,,to ,,sensibility4 ,argument4 ,self-confinement of the ,living-liberated ,bali in the ,infernal ,regions4 ,vasishtha related3--,after the thousand years of the celestials1 had rolled on in ,bali's unconsciousness2 he was roused to his sensibility1 at the beating of heavenly drums by the gods above 7the loud peal of clouds74 #b4 ,bali being awake1 his city 7,mavalipura7 was renovated with fresh beauty1 as the lotus-bed is revivified by the rising sun in the eastern horizon 7,vairincha or ,brahma-loka1 placed at the sunrising points74 #c4 ,bali not finding the demons before him after he was awaked1 fell to the reflecting of the reveries during his state of entrancement 7,samdhi74 #d4 ,o how charming6 said he1 was that cooling rapture of spiritual delight1 in which my soul had been enrapt for a short time4 #e4 ,o how ,i long to resume that state of felicity6 because these outward enjoyments which ,i have relished to my fill1 have ceased to please me any more4 #f4 ,i do not find the waves of those delights even in the orb of the moon1 as ,i felt in the raptures which undulated in my soul1 during the entranced state of my insensibility4 #g4 ,bali was again attempting to resume his state of inexcitability1 when he was interrupted by the attendant demons1 as the moon is intercepted by the surrounding clouds4 #h4 ,he cast a glancing look upon them1 and was going to close his eyes in meditation2 after making his prostration on the ground2 but was instantly obtruded upon by their gigantic statures standing all around him4 #i4 ,he then reflected in himself and said3 ,the intellect being devoid of its option1 there is nothing for me to desire2 but the mind being fond of pleasures vainly pursues after them3 7which it cannot fully gain1 enjoy or long retain74 #aj4 ,why should ,i desire my emancipation1 when ,i am not confined by or attached to anything here3 it is but a childish freak to seek for liberation1 when ,i am not bound or bound to anything below4 7,the soul is perfectly free of itself1 but it is the mind that enchains it to earth74 #aa4 ,i have no desire of enfranchisement nor fear for incarceration1 since the disappearance of my ignorance2 what need have ,i then of meditation1 and of what good is meditation to me8 #ab4 ,meditation and want of meditation are both mistakes of the mind 7there being no efficacy or inefficacy of either74 ,we must depend on our manliness1 and hail all that comes to pass on us without rejoicing or shrinking 7since all good and evil proceed from ,god74 #ac4 ,i require neither thoughtfulness nor thoughtlessness1 nor enjoyments nor their privation1 but must remain unmoved and firm as one sane and sound4 #ad4 ,i have no longing for the spiritual1 nor craving for temporal things2 ,i have neither to remain in the meditative mood1 nor in the state of giddy worldliness4 #ae4 ,i am not dead 7because my soul is immortal72 nor can ,i be living 7because the soul is not connected with life74 ,i am not a reality 7as the body71 nor an unreality 7composed of spiritual essence only72 nor ,i am a material or aerial body 7being neither this body nor ,vital air74 ,neither am ,i of this world or any other1 but self-same ego--the ,great4 #af4 ,when ,i am in this world1 ,i will remain here in quiet2 ,i am not here1 ,i abide calmly in the solace of my soul4 #ag4 ,what shall ,i do with my meditation1 and what with all my royalty2 let any thing come to pass as it may2 ,i am nothing for this or that1 nor is anything mine4 #ah4 ,though ,i have nothing to do 7because ,i am not a free agent2 nor master of my actions72 yet ,i must do the duties appertaining to my station in society4 7,doing the duties of one's station in life1 is reckoned by some as the only obligation of man here below4 ,so says the poet3 8,act well thy part1 there all the honor lies4074 #ai4 ,after ascertaining so in his mind1 ,bali the wisest of the wise1 looked upon the demons with complacence1 as the sun looketh upon the lotuses4 #bj4 ,with the nods and glancings of his eyes1 he received their homages2 as the passing winds bear the odours of the flowers along with them 7meaning to say3 ,his cursory glances bore their regards1 as the fleet winds bear the fragrance of flowers the rose74 #ba4 ,then ,bali ceasing to think on the object of his meditation2 accosted them concerning their respective offices under him4 #bb4 ,he honoured the devas and his gurus with due respect1 and saluted his friends and officers with his best regards4 #bc4 ,he honoured with his largesse1 all his servants and suitors2 and he pleased the attendant maidens with various persons4 #bd4 ,so he continued to prosper in every department of his government1 until he made up his mind to perform a great sacrifice 7yajna7 at one time4 #be4 ,he satisfied all beings with his great gifts1 and gratified the great gods and sages with due honour and veneration4 ,he then commenced the ceremony of the sacrifice under the guidance of ,sukra and the chief gurus and priests4 #bf4 ,then ,vishnu the lord of ,lakshm1 came to know that ,bali had no desire of earthly fruition2 and appeared at his sacrifice to crown him with the success of his undertaking1 and confer upon him his desired blessing4 #bg4 ,he cunningly persuaded him1 to make a gift of the world to ,indra his elder brother1 who was insatiably fond of all kinds of enjoyment4 7,indra was elder to ,vishnu1 who was thence called ,upendra or the junior ,indra74 #bh4 ,having deceived ,bali by his artifices of dispossessing him of the three worlds1 he shut him in the nether world1 as they confine a monkey in a cave under the ground4 7,this was by ,vishnu's incarnation in the form of a dwarf or puny man1 who was considered to be the most cunning among men2 multum in parvo2 or a man in miniature74 #bi4 ,thus ,bali continues to remain in his confinement to this day1 with his mind fixed in meditation1 for the purpose of his attainment of ,indraship again in a future state of life4 #cj4 ,the living liberated ,bali1 being thus restrained in the infernal cave1 looks upon his former prosperity and present adversity in the same light4 #ca4 ,there is no rising or setting of his intelligence1 in the states of his pleasure or pain2 but it remained one and the same in its full brightness1 like the disk of the sun in a painting4 #cb4 ,he saw the repeated flux and reflux of worldly enjoyments1 and thence settled his mind in an utter indifference about them4 #cc4 ,he overcame multitudes of the vicissitudes of life for myriads of years1 in all his transmigrations1 in the three worlds1 and found at last1 his rest in his utter disregard of all mortal things4 #cd4 ,he felt thousands of comforts and disquiets1 and hundreds of pleasures and privations of life1 and after his long experience of these1 he found his repose in his perfect quiescence4 #ce4 ,bali having forsaken his desire of enjoyments1 enjoyed the fulness of his mind in the privation of his wants2 and rejoiced in self-sufficiency of his soul1 in the loneliness of his subterranean cave4 #cf4 ,after a course of many years1 ,bali regained his sovereignty of the world1 and governed it for a long time to his heart's content4 #cg4 ,but he was neither elated by his elevation to the dignity of ,indra--the lord of gods2 nor was he depressed at this prostration from prosperity4 #ch4 ,he was one and the same person in every state of his life1 and enjoyed the equanimity of his soul1 resembling the serenity of the etherial sphere4 #ci4 ,i have related to you the whole story of ,bali's attainment of true wisdom1 and advise you now1 ,o ,rma6 to imitate his example for your elevation1 to the same state of perfection4 #dj4 ,learn as ,bali did by his own discernment1 to think yourself as the immortal and everlasting soul2 and try to reach to the state of your oneness or solity with the ,supreme ,unity1 by your manliness 7of self-controul and self-resignation74 #da4 ,bali the lord of the demons1 exercised full authority over the three worlds1 for more than a millennium2 but at last he came to feel an utter distaste1 to all the enjoyments of life4 #db4 ,therefore1 ,o ,victorious ,rma1 forego the enjoyments of life1 which are sure to be attended with a distaste and nausea at the end1 and betake yourself to that state or true felicity1 which never grows insipid at any time4 #dc4 ,these visible sights1 ,o ,rma6 are as multifarious as they are temptations to the soul2 they appear as even and charming as a distant mountain appears to view2 but it proves to be rough and rugged as you approach to it4 7,the pleasant paths of life1 cannot entice the wise2 they are smooth without1 but rugged within74 #dd4 ,restrain your mind in the cavity of your heart1 from its flight in pursuit of the perishable objects of enjoyment1 either in this life1 or in the next1 which are so alluring to all men of common sense4 #de4 ,know yourself1 as the self-same intellect1 which shines as the sun throughout the universe2 and illumines every object in nature1 without any distinction of or partiality to one or the other4 #df4 ,know yourself ,o mighty ,rma6 to be the infinite spirit1 and the transcendent soul of all bodies2 which has manifested itself in manifold forms1 that are as the bodies of the internal intellect4 #dg4 ,know your soul as a thread1 passing through1 and interwoven with every thing in existence2 and like a string connecting all the links of creation1 as so many gems of a necklace or the beads of a rosary4 7,this hypostasis of the supreme spirit1 is known as the strtm or the all-connecting soul of the universe2 as the poet expresses it4 ,breathes in our soul1 informs our mortal part1 as full as perfect in a hair as heart4 ,pope74 #dh4 ,know yourself as the unborn and embodied soul of ,virt1 which is never born nor ever dies2 and never fall into the mistake of thinking the pure intellect1 to be subject to birth or death4 7,the embodied soul of ,virt1 is the universal soul as what the poet says3 8,whose body nature is1 and god the soul740 #di4 ,know your desires to be the causes of your birth1 life1 death and diseases2 therefore shun your cupidity of enjoyments1 and enjoy all things in the manner of the all witnessing intellect4 7i4e4 ,indulge yourself in your intellectual and not corporeal enjoyments74 #ej4 ,if you remain in the everlasting light of the sun of your intellect1 you will come to find the phenomenal world to be but a phantom of your dream4 #ea4 ,never regret nor sorrow for any thing1 nor think of your pleasures and pains1 which do not affect your soul2 you are the pure intellect and the all pervading soul1 which manifests itself in every thing4 #eb4 ,know the desirables 7or worldly enjoyments7 to be your evils1 and the undesirable 7self-mortification7 to be for your good4 ,therefore shun the former by your continued practice of the latter4 #ec4 ,by forsaking your views of the desirables and undesirables1 you will contract a habit of hebetude2 which when it takes a deep root in your heart1 you have no more to be reborn in the world4 #ed4 ,retract your mind from every thing1 to which it runs like a boy after vain baubles2 and settle it in yourself for your own good4 #ee4 ,thus by restraining the mind by your best exertions1 as also by your habit of self-control1 you will subdue the rampant elephant of your mind1 and reach to your highest bliss afterwards4 #ef4 ,do not become as one of those ignorant fools1 who believe their bodies as their real good2 and who are infatuated by sophistry and infidelity1 and deluded by impostors to the gratification of their sensual appetites4 #eg4 ,what man is more ignorant in this world and more subject to its evils1 than one who derived his ,spiritual knowledge from one who is a smatterer in theology1 and relies on the dogmas of pretenders and false doctors in divinity4 #eh4 ,do you dispel the cloud of false reasoning from the atmosphere of your mind1 by the hurricane of our right reasoning1 which drives all darkness before it4 #ei4 ,you can not be said to have your right reasoning1 so long as you do not come to the light and sight of the soul1 both by your own exertion and grace of the ,supreme ,spirit4 #fj4 ,neither the ,veda nor ,vednta1 nor the science of logic or any other sstras1 can give you any light of the soul1 unless it appears of itself within you4 #fa4 ,it is by means of your self culture1 aided by my instruction and divine grace1 that you have gained your perfect knowledge1 and appear to rest yourself in the ,supreme ,spirit4 #fb4 ,there are three causes of your coming to spiritual light4 ,firstly your want of the knowledge of a duality1 and then the effulgence of your intellectual luminary 7thy soul7 by the grace of ,god and lastly the wide extent of your knowledge derived from my instructions4 #fc4 ,you are now freed from your mental maladies1 and have become sane and sound by abandonment of your desires1 by removal of your doubts and errors1 and by forsaking the mist of your fondness for external objects4 #fd4 ,o ,rma6 as you get rid of the faults 7errors7 of your understanding1 so you advance by degrees in gaining your knowledge1 in cherishing your resignation1 in destroying your defects1 in imbibing the bliss of ecstacy1 in wandering with exultation1 and in elevating your soul to the sixth sphere4 ,but all this is not enough unless you attend to ,brahmahood itself4 7,these are called the ,sapta bhmik or seven stages of the practice of ,yoga74 ,,chapter ,,xxx4 ,,fall ,,of ,,hiranyakasipu ,,and ,,rise ,,of ,,prahl,,da4 ,argument4 ,slaughter of ,demons by ,hari4 ,vasishtha continued3--,attend ,rma1 to the instructive narrative of ,prahlda--the lord of demons2 who became an adept by his own intuition4 #b4 ,there was a mighty demon in the infernal regions1 ,hiranyakasipu by name2 who was as valiant as ,naryana himself1 and had expelled the gods and demigods from their abodes4 #c4 ,he mastered all the treasures of the world1 and wrested its possession from the hands of ,hari2 as the swan encroaches upon the right of the bee1 on the large folia of the lotus4 #d4 ,he vanquished the ,gods and ,asuras1 and reigned over the whole earth1 as the elephant masters the lotus-bed1 by expulsion of the drove of swans from it4 #e4 ,thus the lord of the ,asuras1 having usurped the monarchy of the three worlds1 begot many sons in course of time1 as the spring brings forth the shoots of trees4 #f4 ,these boys grew up to manhood in time1 with the display of their manly prowess2 and like so many brilliant suns1 stretched their thousand rays on all sides of the earth and skies4 #g4 ,among them ,prahlda the eldest prince became the regent1 as the ,kaustubha diamond has the pre-eminence among all other precious gems4 7,the ,kaustubha gem was set in the breast-plate of ,vishnu74 #h4 ,the father ,hiranyakasipu delighted exceedingly in his fortunate son ,prahlda1 as the year rejoices in its flowering time of the spring 7i4e4 the father delights in his promising lad1 as the year in its vernal season74 #i4 ,supported by his son on one hand1 and possessed of his force and treasures on the other2 he became puffed up with his pride1 as the swollen elephant emitting his froth from his triangular mouth4 7,composed of the two sides of the tusks1 and the lower part74 #aj4 ,shining with his lustre and elated by his pride1 he dried and drew up the moisture of the earth1 by his unbearable taxation2 as the all-destroying suns of universal dissolution1 parch up the world by their rays4 7,here is a play of the word ,kara1 in its triple sense of the hand1 tax and solar rays74 #aa4 ,his conduct annoyed the gods and the sun and moon1 as the behaviour of a haughty boy1 becomes unbearable to his fellow comrades4 #ab4 ,they all applied to ,brahm1 for destruction of the arch demon2 because the repeated misdemeanours of the wicked1 are unbearable to the good and great4 #ac4 ,it was then that the leonine ,hari-,narasingha1 clattered his nails resembling the tusks of an elephant2 and thundered aloud like the rumbling noise of the ,dig-hastes 7the regent elephants of all the quarters of heaven71 that filled the concave world as on its last doomsday4 #ad4 ,the tusk-like nails and teeth of ,vishnu1 glittered like flashing lightnings in the sky2 and the radiance of his earrings filled the hollow sphere of heaven1 with curling flames of living fire4 7,the word dwija or twice born is applied to the nails and teeth1 as to the moon and a twiceborn ,brhman74 #ae4 ,the sides and caverns of mountains presented a fearful aspect2 and the huge trees were shaken by a tremendous tempest2 that rent the skies and tore the vault of heaven4 7,this is the only place where the word dodruma occurs for the ,greek dendron in ,sanskrit1 shortened to dru a tree1 the root of ,druid a woodman74 #af4 ,he emitted gusts of wind from his mouth and entrails1 which drove the mountains before them2 and his eyeballs flashed with the living fire of his rage1 which was about to consume the world4 #ag4 ,his shining mane shook with the glare of sun-beams1 and the pores of the hairs on his body1 emitted the sparks of fire like the craters of a volcano4 #ah4 ,the mountains on all sides1 shook with a tremendous shaking1 and the whole body of ,hari1 shot forth a variety of arms in every direction4 #ai4 ,hari in his leoantheopic form of half a man and half a lion1 killed the gigantic demon by goring him with his tusks1 as when an elephant bores the body of a horse with a grating sound4 #bj4 ,the population of the ,pandemonium1 was burnt down by the gushing fire of his eye balls2 which flamed as the all-devouring conflagration of the last doomsday4 #ba4 ,the breath of his nostrils like a hurricane2 drove everything before it2 and the clapping of his arms 7bahwasphota71 beat as loud surges on the hollow shores4 #bb4 ,the demons fled from before him as moths from the burning fire1 and they became extinct as extinguished lamps1 at the blazing light of the day4 #bc4 ,after the burning of the ,pandemonium1 and expulsion of the demons1 the infernal regions presented a void waste1 as at the last devastation of the world4 #bd4 ,after the ,lord had extirpated the demoniac race1 at the end of the ,titanic age1 he disappeared from view with the grateful greetings of the synod of gods4 #be4 ,the surviving sons of the demon1 who had fled from the burning of their city1 were afterwards led back to it by ,prahlda2 as the migrating fowls are made to return to the dry bed of a lake by a shower of rains4 #bf4 ,there they mourned over the dead bodies of the demons1 and lamented at the loss of their possessions1 and performed at last the funeral ceremonies of their departed friends and relatives4 #bg4 ,after burning the dead bodies of their friends1 they invited the relics of the demons2 that had found their safety by flight1 to return to their deserted habitations again4 #bh4 ,the ,asuras and their leaders1 now continued to mourn with their disconsolate minds and disfigured bodies1 like lotuses beaten down by the frost4 ,they remained without any effort or attempt as the figures in a painting2 and without any hope of resuscitation1 like a withered tree or an arbour stricken by lightning4 ,,chapter ,,xxxi4 ,,prahl,,da',s ,,faith ,,in ,,vishnu4 ,argument4 ,prahlda's ,lamentations at the slaughter of the demons1 and his conversion to ,vishnuism4 ,vasishtha continued3--,prahlda remained disconsolate in his subterranean region1 brooding over the melancholy thoughts of the destruction of the ,dnavas and their habitations4 #b4 ,ah6 what is to become of us1 said he1 when this ,hari is bent to destroy the best amongst us1 like a monkey nipping the growing shoots and sprouts of trees4 #c4 ,i do not see the ,daityas anywhere in earth or in the infernal regions1 that are left in the enjoyment of their properties2 but are stunted in their growth like the lotuses growing on mountain tops4 #d4 ,they rise only to fall like the loud beating of a drum1 and their rising is simultaneous with their falling as of the waves in the sea4 7i4e4 no sooner they rise1 than they are destined to fall74 #e4 ,woe unto us6 that are so miserable in both our inward and outward circumstances2 and happy are our enemies of light 7,devas71 that have their ascendency over us4 ,o the terrors of darkness6 #f4 ,but our friends of the dark infernal regions1 are all darkened in their souls with dismay3 also their fortune is as transitory as the expansion of the lotus-leaf by day1 and its contraction at night4 #g4 ,we see the gods1 who were mean servants at the feet of our father1 to have usurped his kingdom2 in the manner of the timid deer1 usurping the sovereignty of the lion in the forest4 7,so said the sons of ,tipu ,sultan1 when they saw the ,english polluting his library with their hands74 #h4 ,we find our friends on the other hand1 to be all disfigured and effortless2 and sitting melancholy and dejected in their hopelessness1 like lotuses with their withered leaves and petals4 #i4 ,we see the houses of our gigantic demons1 filled with clouds of dusts and frost1 wafted by gusts of wind by day and night2 and resembling the fumes of fire which burnt them down4 #aj4 ,the inner apartments are laid open without their doors and enclosures1 and are overgrown with the sprouts of barley1 shooting out as blades of sapphires from underneath the ground4 #aa4 ,ah6 what is impossible to irresistible fate1 that has so reduced the mighty demons2 who are while used to pluck the flowers from the mountain tops of ,meru like big elephants1 and are now come to the sad plight of the wandering ,devas of yore4 #ab4 ,our ladies are lurking like the timorous deer1 at the rustling of the breeze amidst the leaves of trees1 for fear of the darts of the enemy whistling and hurling in the open air4 #ac4 ,o6 the gemming blossoms of the guluncha arborets1 with which our ladies used to decorate their ears1 are now shorn and torn and left forlorn 7desolate7 by the hands of ,hari1 like the lorn and lonesome heaths of the desert4 #ad4 ,they have robbed us of the all-producing kalpa-trees1 and planted them in their mandana pleasure gardens now teeming with their shooting gems and verdant leaflets in the etherial sphere4 #ae4 ,the eyes of haughty demons1 that formerly looked with pity on the faces of their captured gods2 are now indignantly looked upon by the victorious gods1 who have made captives of them4 #af4 ,it is known1 that the water 7liquid ichor7 which is poured from the mouths of the spouting elephants of heaven on the tops of the mountains1 falls down in the form of cascades1 and gives rise to rivers on earth4 7,it means the water spouts resembling the trunks of elephants1 which lifted the sea water to the sky1 and let them fall on mountain tops to run as rivers below74 #ag4 ,but the froth exuding from the faces of our elephantic giants1 is dried up to dust at the sights of the ,devas1 as a channel is sucked up in the dry and dreary desert of sand4 #ah4 ,ah6 where have those ,daityas fled1 whose bodies were as big as the peaks of mount ,meru once1 and were fanned by the fragrant breeze1 breathing with the odorous dust of ,mandra flowers4 7,mandra is the name of a flower of the garden of ,paradise74 #ai4 ,the beauteous ladies of the gods and ,gandharvas1 that were once detained as captives in the inner apartments of demons1 are now snatched from us1 and placed on ,meru 7the seat of the gods71 as if they are transplanted there to grow as heavenly plants4 #bj4 ,o how painful is it to think6 that the fading graces of our captured girls1 are now mocked by the heavenly nymphs1 in their disdainful dance over their defeat and disgrace4 #ba4 ,o it is painful to think6 that the attending damsels1 that fanned my father with their chouri flappers1 are now waiting upon the thousand-eyed ,indra in their servile toil4 #bb4 ,o6 the greatest of our grief is1 this sad and calamitous fall of ours at the hands of a single ,hari1 who has reduced us to this state of helpless impotency4 #bc4 ,the gods now reposing under the thick and cooling shades of trees1 are as cool as the rocks of the icy mountain 7,himlaya72 and do not burn with rage nor repine in grief like ourselves4 #bd4 ,the gods protected by the power of ,sauri 7,hari71 are raised to the pinnacle of prosperity1 have been mocking and restraining us in these caves1 as the apes on trees do the dogs below4 7,the enmity of dogs and apes is proverbial1 as obstructing one another from alighting on or rising above the ground74 #be4 ,the faces of our fairies though decked with ornaments1 are now bedewed with drops of their tears2 like the leaves of lotuses with the cold dews of night4 #bf4 ,the old stage of this aged world1 which was worsted and going to be pulled down by our might1 is now supported upon the azure arms of ,hari1 like the vault of heaven standing upon the blue arches of the cerulean sky4 #bg4 ,that ,hari has become the support of the celestial host1 when it was about to be hurled into the depth of perdition2 in the same manner as the great tortoise supported the mount ,mandara1 as it was sinking in the ,milky ocean in the act of churning it4 7,samudra manthana74 ,this was the act of the post-diluvians reclaiming from the sea all that had been swept into it at the great deluge4 #bh4 ,this our great father1 and these mighty demons under him1 have been laid down to dust like the lofty hills1 that were levelled with the ground by the blasts of heaven at the end of the ,kalpa4 #bi4 ,it is that leader of the celestial forces1 the peerless destroyer of ,madhu 7,satan71 that is able to destroy all and every thing by the fire in his hands 7the flaming lightnings preceding the thunder bolts of ,indra74 7,the twin gods1 the thundering 7vajrapani7 ,indra and the flaming 7analapani7 ,upendra1 bear great affinity to ,jupiter tonitruous or the thundering ,jove1 and his younger brother the trident-bearer ,neptune74 #cj4 ,his elder brother ,indra baffles the battle axes in the hands of the mighty demons1 by the force of the thunder-bolts held by his mightier arms1 as the big male monkeys kill their male offspring4 7,these passages prove the early invention of fire arms by the ,aryans1 to have been the cause of their victory over ,daityas or the demigods74 #ca4 ,though the missive weapons 7lightnings71 which are let fly by the lotus-eyed ,vishnu be invincible2 yet there is no weapon or instrument which can foil the force of the thunder3 7lit4 break the strong thunderbolt74 7,vishnu the leader of ,vishas or the first foreign settlers of the land1 overpowered the earth-born ,daityas by his fire and fire arms1 and dispossessed them of their soil1 and reduced them to slavery4 ,the descendants of the ,vishas are the ,vaishyas1 who settled in ,india long before the ,aryans74 #cb4 ,this ,hari is inured in warfare1 in the previous battles fought between him and our forefathers2 in which they uprooted and flung great rocks at him1 and waged many dreadful campaigns4 #cc4 ,it cannot be expected that he will be afraid of us1 who stood victorious in those continuous and most dreadful and destructive warfares of yore4 #cd4 ,i have thought of one expedient only to oppose the rage of ,hari1 beside which ,i find no other way for our safety 7lit4 remedy74 #ce4 ,let us therefore with all possible speed1 have recourse to him1 with full contriteness of our souls and understanding2 because that god is the true refuge of the pious and the only resort of every body4 #cf4 ,there is no one greater than him in all the three worlds2 for ,i come to know1 that it is ,hari only1 who is the sole cause of the creation1 sustentation and destruction or reproduction of the world4 #cg4 ,from this moment therefore1 ,i will think only of that unborn 7increate7 ,nryana for ever more2 and ,i must rely on that ,nryana1 who is present in all places1 and is full in myself and filling all space4 #ch4 ,obeisance to ,nryana forms my faith and profession1 for my success in all undertakings2 and may this faith of mine ever abide in my heart1 as the wind has its place in the midst of empty air4 #ci4 ,hari is to be known as filling all sides of space and vacuum1 and every part of this earth and all these worlds2 my ego is the immeasurable ,spirit of ,hari1 and my inborn soul is full of ,vishnu4 #dj4 ,he that is not full with ,vishnu in himself1 does not benefit by his adoration of ,vishnu2 but he who worships ,vishnu by thinking himself as such1 finds himself assimilated to his god1 and becomes one with him4 7,or rather he loses himself in his ,god and perceives nought besides74 #da4 ,he who knows ,hari to be the same with ,prahlda1 and not different from him1 finds ,hari to fill his inward soul with his spirit4 7,so says the ,sruti3--,prahlda was the incarnate ,hari himself74 #db4 ,the eagle of ,hari 7son of ,vinat7 flies through the infinite space of the sky as the presence of ,hari fills all infinity1 and his golden body-light1 is the seat of my ,hari also4 7,here the bird of heaven means the sun1 which is said to be the seat of ,hari74 #dc4 ,the claws of this bird1--,kara 7or rays7 serve for the weapons of ,vishnu2 and the flash of his nails1 is the flash of the ,vishnu's weapons4 7,here ,garuda bird of heaven1 serves for a personification of the sun1 and his claws and nails represent the rays of solar light74 #dd4 ,these are the four arms of ,vishnu and their armlets1 which are represented by the four gemming pinnacles of mount ,mandara which were grappled by the hands of ,hari1 at his churning of the milky ocean with it4 #de4 ,this moonlike figure with the chouri flapper in her hand and rising from the depth of the milky ocean1 is the goddess of prosperity 7,laksmi7 and associating consort of ,vishnu4 #df4 ,she is the brilliant glory of ,hari1 which was easily acquired by him1 and is ever attendant on his person with undiminished lustre1 and illuminates the three worlds as a radiant medicinal tree--mahaushadhi4 #dg4 ,there is the other companion of ,vishnu called ,my or illusion1 which is ever busy in the creation of worlds upon worlds1 and in stretching a magical enchantment all about them4 #dh4 ,here is the goddess ,victory 7,jay71 an easy earned attendant on ,vishnu1 and shines as a shoot of the kalpa tree1 extending to the three worlds as an all-pervading plant4 #di4 ,these two warming and cooling luminaries of the sun and moon1 which serve to manifest all the worlds to view1 are the two eyes situated on the forehead of my ,vishnu4 #ej4 ,this azure sky is the cerulean hue of the body of my ,vishnu1 which is as dark as a mass of watery cloud2 and darkens the sphere of heaven with its sky blue radiance4 ,the meaning of the word ,vishnu was afterward changed to the residing divinity in all things from the root vish4 #ea4 ,here is the whitish conch in the hand of my ,hari1 which is sonant with its fivefold notes 7panchajanya71 and is as bright as the vacuum--the receptacle of sound1 and as white as the milky ocean of heavens 7the milky path74 #eb4 ,here ,i see the lotus in the hand of ,vishnu1 representing the lotus of his navel the seat of ,brahm1 who rose from and sat upon it1 as a bee to form his hive of the world4 #ec4 ,i see the cudgel of my ,vishnu's hand 7the god7 studded with gems about it1 in the lofty peak of the mountain of ,sumeru1 beset by its gemming stones1 and hurling down the demons from its precipice4 #ed4 ,i see here the discus 7chakra7 of my ,hari1 in the rising luminary of the sun1 which fills all sides of the infinite ,space1 with the radiant beams emanating from it4 #ee4 ,i see there in the flaming fire1 the flashing sword--nandaka of ,vishnu1 which like an axe hath cut down the gigantic bodies of ,daityas like trees1 while it gave great joy to the gods4 #ef4 ,i see also the great bow of ,vishnu 7,sranga71 in the variegated rainbow of ,indra2 and also the quiver of his arrows in the ,pushkara and ,avarta clouds1 pouring down their rains like piercing arrows from above4 #eg4 ,the big belly 7,jathara7 of ,vishnu1 is seen in the vast vacuity of the firmament1 which contains all the worlds and all the past1 present1 and future creations in its spacious womb4 #eh4 ,i see the earth as the footstool of ,virt1 and the high sky as the canopy on his head2 his body is the stupendous fabric of the universe1 and his sides are the sides of the compass4 #ei4 ,i see the great ,vishnu visibly manifest to my view1 as shining under the cerulean vault of heaven1 mounted on his eagle of mountain1 and holding his conchshell1 discus1 cudgel and the lotus in his hands 7in the manner described above74 #fj4 ,i see the wicked and evil minded demons1 flying from me in the manner of the fleeting straws1 which are blown and borne away after by the breath of the winds4 7,lit43--as the heaps of straw or hay tarna74 #fa4 ,this sable deity with his hue of the blue sapphire and mantle yellow1 holding the club and mounted on the eagle and accompanied by ,lakshm2 is no other than the selfsame ,imperishable ,one4 7,vishnu latterly called 7,krishna7 is the queller of demons1 like ,christ in the battle of the gods and ,titan1 and is believed to be the only begotten ,son of ,god74 #fb4 ,what adverse ,spirit can dare approach this all-devouring flame1 without being burnt to death1 like a flight of moths falling on a vivid fire8 #fc4 ,none of these hosts of gods or demigods that ,i see before me1 is able to withstand the irresistible course of the destination of ,vishnu4 ,and all attempts to oppose it1 will be as vain as for our weak-sighted eyes to shut out the light of the sun4 #fd4 ,i know the gods ,brahm1 ,indra1 ,siva and ,agni 7,ignis--the god of fire71 praise in endless verses and many tongues1 the ,vishnu as their ,lord4 #fe4 ,this ,lord is ever resplendent with his dignity1 and is invincible in his might2 ,he is the ,lord beyond all doubt1 dispute and duality1 and is joined with transcendent majesty4 #ff4 ,i bow down to that person1 which stands as a firm rock amidst the forest of the world1 and is a defence from all fears and dangers4 ,it is a stupendous body having all the worlds situated in its womb1 and forming the essence and substance of every distinct object of vision4 7,here ,vishnu is shown in his microcosmic form of ,virt 7,virat murti774 ,,chapter ,,xxxii4 ,,the ,,spiritual ,,and ,,formal ,,worship ,,of ,,vishnu4 ,argument4 ,prahlda's ,worship of ,vishnu both in spirit and his ,image4 ,witnessed by the gods1 as the ,beginning of ,hero and ,idol ,worship4 ,vasishtha continued3--,after ,prahlda had meditated on ,vishnu in the aforesaid manner1 he made an image of him as ,nryana himself1 and thought upon worshipping that enemy of the ,asura race4 7,here ,vishnu--the chief of ,vishas and destroyer of ,asuras1 is represented as the spirit of ,nryana1 and worshipped in that form74 #b4 ,and that this figure might not be otherwise than the form of ,vishnu himself1 he invoked the ,spirit of ,vishnu to be settled in this his out-ward figure also4 7,this was done by incantation of ,pranpratishth1 or the charm of enlivening an idol in thought74 #c4 ,it was seated on the back of the heavenly bird ,garuda1 arrayed with the quadruple attributes 7of will1 intelligence1 action and mercy71 and armed with the fourfold arms holding the conchshell1 discus1 club and a lotus4 7,this passage shows the fictitious representation of the person of ,vishnu1 with his fourfold arms of these1 the two original arms with the cudgel and discus were in active use1 while the two fictitious and immovable ones1 with the conchshell and lotus1 were clapped on for mere show74 #d4 ,his two eye-balls flashed1 like the orbs of the sun and moon in their outstretched sockets2 his palms were as red as lotuses1 and his bow saranga and the sword nandaka hang on his two shoulders and sides4 #e4 ,i will worship this image1 said he1 with all my adherents and dependants1 with an abundance of grateful offerings agreeable to my taste4 ,gloss4 ,things delectable to one's taste1 are most acceptable to the gods4#ab #f4 ,i will worship this great god always1 with all kinds of offering of precious gems and jewels1 and all sorts of articles for bodily use and enjoyment4 #g4 ,having thus made up his mind1 ,prahlda collected an abundance of various things1 and made offerings of them in his mind1 in his worship of ,mdhava--the lord of ,lakshm4 7,m and ,rma are titles of ,lakshm74 #h4 ,he offered rich gems and jewels in plates of many kinds1 and presented sandal pastes in several pots2 he burnt incense and lighted lamps in rows1 and placed many valuables and ornaments in sacred vessels4 #i4 ,he presented wreaths of ,mandra flowers1 and chains of lotuses made of gold1 together with garlands of leaves and flowers of kalpa plants1 and bouquets and nosegays studded with gems and pearls4 #aj4 ,he hung hangings of leaves and leaflets of heavenly arbors1 and chaplets and trimmings of various kinds of flowers1 as vakas and kundas1 kinkiratas and white1 blue and red lotuses4 #aa4 ,there were wreaths of kahlara1 ,kunda1 ,ksa and ,kinsuka flowers2 and clusters of ,asoka1 ,madana1 ,bela and knikra blossoms likewise4 #ab4 ,there were florets of the ,kadamba1 ,vakala1 nimba1 ,sindhuvra and ,ythikas also2 and likewise heaps of pribhadra1 gugguli and ,venduka flowers4 #ac4 ,there were strings of priyangu1 ptala1 pta and ptala flowers2 and also the blossoms of mra1 mrataka and gavyas2 and the bulbs of haritaki and vibhitaki myrabolans4 #ad4 ,the flowers of ,sla and tamla trees1 were strung together with their leaves2 and the tender buds of ,sahakras1 were fastened together with their farinaceous pistils4 #ae4 ,there were the ketakas and centipetalous flowers1 and the shoots of ela cardamums2 together with everything beautiful to sight and the tender of one's soul likewise4 #af4 ,thus did ,prahlda worship his lord ,hari in the inner apartment of his house1 with offerings of all the richest things in the world1 joined with true faith and earnestness of his mind and spirit4#ac #ag4 ,thus did the monarch of ,dnavas1 worship his lord ,hari externally in his holy temple1 furnished with all kind of valuable things on earth4 7,the external worship followed that of his internal worship in faith and spirit4 ,these two are distinctly called the mnasa and bjhya pujas and observed one after the other by every orthodox ,hindu1 except the ,brahmos and ascetics who reject the latter formality74 #ah4 ,the ,dnava sovereign became the more and more gratified in his spirit1 in proportion as he adored his god with more and more of his valuable outer offerings4 #ai4 ,henceforward did ,prahlda continue1 to worship his lord god day after day1 with earnestness of his soul1 and the same sort of rich offerings every day4 #bj4 ,it came to pass that the ,daityas one and all turned ,vaishnavas2 after the example of their king2 and worshipped ,hari in their city and temples without intermission4 #ba4 ,this intelligence reached to heaven and to the abode of the gods1 that the ,daityas having renounced their enmity to ,vishnu1 have turned his faithful believers and worshippers in toto4#ad #bb4 ,the ,devas were all astonished to learn1 that the ,daityas had accepted the ,vaishnava faith2 and even ,indra marvelled with the body of ,rudras about him1 how the ,daityas came to be so at once4 #bc4 ,the astonished ,devas then left their celestial abode1 and repaired to the warlike ,vishnu1 reposing on his serpent couch in the milky ocean4 #bd4 ,they related to him the whole account of the ,daityas1 and they asked him as he sat down1 the cause of their conversion1 wherewith they were so much astonished4 #be4 ,the gods said3--,how is it ,lord6 that the demons who had always been averse to thee1 have now come to embrace thy faith1 which appears to us as an act of magic or their hypocrisy4 #bf4 ,how different is their present transformation to the ,vaishnava faith1 which is acquired only after many transmigrations of the soul1 from their former spirit of insurrection1 in which they broke down the rocks and mountains4 #bg4 ,the rumour that a clown has become a learned man1 is as gladsome as it is doubtful also1 as the news of the budding of blossoms out of season4 #bh4 ,nothing is graceful without its proper place1 as a rich jewel loses its value1 when it is set with worthless pebbles4 7,the show of goodness of the vile1 is a matter of suspicion74 #bi4 ,all animals have their dispositions conforming with their own natures2 how then can the pure faith of ,vishnu1 agree with the doggish natures of the ,daityas8 #cj4 ,it does not grieve us so much to be pierced with thorns and needles in our bodies1 as to see things of opposite natures1 to be set in conjunction with one another4 #ca4 ,whatever is naturally adapted to its time and place1 the same seems to suit it then and there2 hence the lotus has its grace in water and not upon the land4 #cb4 ,where are the vile ,daityas1 prone to their misdeeds at all times2 and how far is the ,vaishnava faith from them that can never appreciate its merit8 #cc4 ,o lord6 as we are never glad to learn a lotus-bed to be left to parch in the desert soil2 so we can never rejoice at the thought1 that the race of demons will place their faith in ,vishnu--the lord of gods4 ,,chapter ,,xxxiii4 ,,prahl,,da',s ,,supplication ,,to ,,hari4 ,argument4 ,hari's ,visit to ,prahlda1 and his ,adoration of him4 ,vasishtha said3--,the lord of ,lakshm1 seeing the gods so clamorous in their accusation of the demons1 gave his words to them in sounds as sonorous as those of the rainy clouds1 in response to the loud noise of screaming and thirst-stricken peacocks4 #b4 ,the ,lord ,hari said3--,don't you marvel ye gods6 at ,prahlda's faith in me2 as it is by virtue of the virtuous acts of his past lives1 that pious prince is entitled to his final liberation in this his present life4 #c4 ,he shall not have to be born again in the womb of a woman1 nor to be reproduced in any form on earth2 but must remain aloof from regeneration1 like a fried pea which does not germinate any more4 #d4 ,a virtuous man turning impious1 becomes of course the source of evil2 but an unworthy man becoming meritorious1 is doubtless a step towards his better being and blessedness4 #e4 ,you good gods that are quite happy in your blessed seats in heaven1 must not let the good deserts of ,prahlda be any cause of your uneasiness4 #f4 ,vasishtha resumed3--,the ,lord having thus spoken to the gods1 became invisible to them1 like a feather floating on the surface of waves4 #g4 ,the assemblage of the immortals then repaired to their heavenly abodes after taking their leave of the god2 as the particles of sea water are borne to the sky by the zephyrs1 or by the agitation of the ,mandara mountain4 #h4 ,the gods were henceforth pacified towards ,prahlda2 because the mind is never suspicious of one who has the credit of his superiors4 #i4 ,prahlda also continued in the daily adoration of his god1 with the contriteness of his heart1 and in the formulas of his spiritual1 oral and bodily services4 #aj4 ,it was in the course of his divine service in this manner1 that he attained the felicity proceeding from his right discrimination1 self-resignation and other virtues with which he was crowned4 #aa4 ,he took no delight in any object of enjoyment1 nor felt any pleasure in the society of his consorts1 all which he shunned as a stag shuns a withered tree1 and the company of human beings4 #ab4 ,he did not walk in the ways of the ungodly1 nor spent his time in aught but religious discourses4 ,his mind did not dwell on visible objects1 as the lotus never grows on dry land4 #ac4 ,his mind did not delight in pleasures1 which were all linked with pain2 but longed for its liberation1 which is as entire of itself and unconnected with anything1 as a single grain of unperforated pearl4 #ad4 ,but his mind being abstracted from his enjoyments1 and not yet settled in its trance of ultimate rest2 had been only waving between the two states1 like a cradle swinging in both ways4 #ae4 ,the god ,vishnu1 who knew all things by his all-knowing intelligence2 beheld the unsettled state of ,prahlda's mind1 from his seat in the milky ocean4 #af4 ,pleased at ,prahlda's firm belief1 he proceeded by the sub-terranean route to the place of his worship1 and stood confest before him at the holy altar4 #ag4 ,seeing his god manifest to his view1 the lord of the demons worshipped him with two-fold veneration1 and made many respectful offerings to his lotus-eyed deity more than his usual practice4 #ah4 ,he then gladly glorified his god with many swelling orisons1 for his deigning to appear before him in his house of worship4 #ai4 ,prahlda said3--,i adore thee1 ,o my lord ,hari6 that art unborn and undecaying2 that art the blessed receptacle of three worlds2 that dispellest all darkness by the light of thy body2 and art the refuge of the helpless and friendless4 #bj4 ,i adore my ,hari in his complexion of blue-lotus leaves1 and of the colour of the autumnal sky2 ,i worship him whose body is of the hue of the dark bhramara bee2 and who holds in his arms the lotus1 discus1 club and the conch-shell4 #ba4 ,i worship the god that dwells in the lotus-like hearts of his votaries1 with his appearance of a swarm of sable bees2 and holding a conch-shell as white as the bud of a lotus or lily1 with the earrings ringing in his ears with the music of humming bees4 #bb4 ,i resort to ,hari's sky-blue shade1 shining with the starry light of his long stretching nails2 his face shining as the full-moon with his smiling beams1 and his breast waving as the surface of ,ganges1 with the sparkling gems hanging upon it4 #bc4 ,i rely on that godling that slept on the leaf of the fig tree 7when his spirit floated on the surface of the waters72 and that contains the universe in himself in his stupendous form of ,virt2 that is neither born nor grown1 but is always the whole by himself2 and is possest of endless attributes of his own nature4 #bd4 ,i take my refuge in ,hari1 whose bosom is daubed with the red dust of the new-blown lotus1 and whose left side is adorned by the blushing beauty of ,lakshm2 whose body is mantled by a coloured red coverlet2 and besmeared with red sandal paste like liquid gold4 #be4 ,i take my asylum under that ,hari who is the destructive frost to the lotus-bed of demons2 and the rising sun to the opening buds of the lotus-bed of the deities2 who is the source of the lotus-born ,brahm1 and receptacle of the lotiform seat 7cranium7 of our understanding4 #bf4 ,my hope is in ,hari--the blooming lotus of the bed of the triple world1 and the only light amidst the darkness of the universe2 who is the principle of the intellect--chit1 amidst the gross material world and who is the only remedy of all the evils and troubles of this transient life4 #bg4 ,vasishtha continued3--,hari the destroyer of demons1 who is graced on his side by the goddess of prosperity2 being lauded with many such graceful speeches of the demoniac lord1 answered him as lovingly in his blue lotuslike form1 as when the deep clouds respond to the peacocks' screams4 ,,chapter ,,xxxiv4 ,,prahl,,da',s ,,self ,,knowledge ,,of ,,spiritualism4 ,argument4 ,prahlda's meditations and attainment of spiritual knowledge by the blessing of ,vishnu4 ,the ,lord said3--,o thou rich jewel on the crown of the ,daitya race6 ,receive thy desired boon of me for alleviation of thy worldly afflictions4 #b4 ,prahlda replied3--,what better blessing can ,i ask of thee1 my ,lord6 than to instruct me in what thou thinkest thy best gift1 above all other treasures of the world1 and which is able to requite all our wants in this miserable life4 #c4 ,the ,lord answered3--,mayst thou have a sinless boy6 and may thy right discrimination of things1 lead thee to thy rest in ,god1 and the attainment of thy ,supreme felicity1 after dispersion of thy earthly cares1 and the errors of this world4 #d4 ,vasishtha rejoined3--,being thus bid by his god1 the lord of demons fell into a profound meditation1 with his nostrils snoring loudly like the gurgling waters of the deep4 #e4 ,as the lord ,vishnu departed from his sight1 the chief of the demons made his oblations after him2 consisting of handfuls of flowers and rich gems and jewels of various kinds4 #f4 ,then seated in his posture of padmsana1 with his legs folded over one another1 upon his elevated and elegant seat2 and then chaunted his holy hymn and reflected within himself4 #g4 ,my deliverer from this sinful world1 has bade me to have my discrimination1 therefore must ,i betake myself to discriminate between what is true and falsehood4 #h4 ,i must know that ,i am in this darksome world1 and must seek the light of my soul as also what is that principle 7,ego71 that makes me speak1 walk and take the pains to earn myself4 #i4 ,i perceive it is nothing of this external world1 like any of its verdant trees or hills2 the external bodies are all of a gross nature1 but my ego is quite a simple and pure essence4 #aj4 ,i am not this insensible body1 which is both dull and dumb1 and is made to move for a moment by means of the vital airs4 ,it is an unreal appearance of a transitory existence4 #aa4 ,i am not the insensible sound1 which is a vacuous substance and produced in vacuity4 ,it is perceptible by the ear-hole1 and is as evanescent and inane as empty air4 #ab4 ,i am neither the insensible organ of touch1 or the momentary feeling of taction2 but find myself to be an inward principle with the faculty of intellection1 and the capacity of knowing the nature of the soul4 #ac4 ,i am not even my taste1 which is confined to the relishing of certain objects1 and to the organ of the tongue2 which is a trifling and ever restless thing1 sticking to and moving in the cavity of the mouth4 #ad4 ,i am not my sight1 that is employed in seeing the visibles only2 it is weak and decaying and never lasting in its power1 nor capable of viewing the invisible ,spirit4 #ae4 ,i am not the power of my smelling1 which appertains to my nasal organ only1 and is conversant with odorous substances for a short moment only4 7,fragrance is a fleeting thing74 #af4 ,i am pure intelligence1 and none of the sensations of my five external organs of sense2 ,i am neither my mental faculty1 which is ever frail and fruit2 nor is there any thing belonging to me or participating of my true essence4 ,i am the soul and an indivisible whole4 #ag4 ,i am the ego or my intellect1 without the objects of intellection 7i4e4 the thinking principle freed from its thoughts74 ,my ego pervades internally and externally over all things1 and manifests them to the view4 ,i am the whole without its parts1 pure without foulness and everlasting4 #ah4 ,it is my intellection that manifests to me this pot and that painting1 and brings all other objects to my knowledge by its pure light2 as the sun and a lamp show everything to the sight4 #ai4 ,ah6 ,i come to remember the whole truth at present1 that ,i am the immutable and all pervading ,spirit1 shining in the form of the intellect 7,gloss4 ,the internal and intellectual ,soul1 is the ,spirit of ,god74 #bj4 ,this essence evolves itself into the various faculties of sense2 as the inward fire unfolds itself into the forms of its flash and flame1 and its sparks and visible light4 #ba4 ,it is this principle which unfolds itself1 into the forms of the different organs of sense also2 as the all-diffusive heat of the hot season1 shows itself in the shape of mirage in sandy deserts4 #bb4 ,it is this element likewise which constitutes the substance of all objects2 as it is the light of the lamp which is the cause of the various colours of things2 as the whiteness or other of a piece of cloth or any other thing4 7,the intrinsic perceptivity of the soul1 causes the extrinsic senses and their separate organs74 #bc4 ,it is the source of the perception of all living and waking beings1 and of everything else in existence2 and as a mirror is the reflector of all outward appearances1 so is the ,soul the reflective organ of all its internal and external phenomena4 #bd4 ,it is by means of this immutable intellectual light alone1 that we perceive the heat of the sun1 the coldness of the moon1 solidity of the rock and the fluidity of water4 #be4 ,this one is the prime cause of every object of our continuous perceptions in this world2 this is the first cause of all things1 without having any prior cause of its own4 7,the soul produces the body1 and not the body brings forth the soul74 #bf4 ,it is this that produces our notions of the continuity of objects that are spread all around us1 and take the name of objects from their objectivity of the soul2 as a thing is called not from the heat which makes it such4 #bg4 ,it is this formless cause1 that is the prime cause of all plastic and secondary causes 7such as ,brahm the creative agent and others74 ,it is from this that the world has its production1 as coldness is the produce of cold and the like4 #bh4 ,the gods ,brahm1 ,vishnu1 ,rudra and ,indra1 who are causes of the existence of the world1 all owe their origin to this prime cause1 who has no cause of himself4 #bi4 ,i hail that ,supreme soul which is imprest in me1 and is apart from every object of thought of the intellect1 and which is self-manifest in all things and at all times4 #cj4 ,all beings besides1 stand in the relation of modes and modalities to this ,supreme ,being2 and they immerge as properties in that intellectual ,spirit4 #ca4 ,whatever this internal and intelligent ,soul wills to do1 the same is done every where2 and nothing besides that self same soul exists in reality any where4 #cb4 ,whatever is intended to be done by this intellectual power1 the same receives a form of its own2 and whatever is thought to be undone by the intellect1 the same is dissolved into nought from its substantiality4 #cc4 ,these numberless series of worldly objects 7as this pot1 these paintings and the like71 are as shades cast on the immense mirror of vacuum 7or as air-drawn pictures represented on the canvas of empty ,space74 #cd4 ,all these objects increase and decrease in their figures under the light of the soul1 like the shadows of things enlarging and diminishing themselves in the sun shine4 #ce4 ,this internal ,soul is invisible to all beings1 except to those whose minds are melted down in piety4 ,it is seen by the righteous in the form of the clear firmament4 #cf4 ,this great cause like a large tree1 gives rise to all these visible phenomena like its germ and sprouts2 and the movements of living beings1 are as the flitterings of bees about this tree4 #cg4 ,it is this that gives rise to the whole creation both in its ideal and real and mobile or quiescent forms2 as a huge rock gives growth to a large forest with its various kinds of big trees and dwarf shrubberies4 7,to him no high1 no low1 no great1 no small1 ,he fills1 he bounds1 connects1 and equals all4 ,pope74 #ch4 ,it is not apart from anything1 existing in the womb of this triple world2 but is residing alike in the highest gods1 as in the lowest grass below2 and manifests them all full to our view4 #ci4 ,this is one with the ego1 and the all-pervading soul2 and is situated as the moving spirit1 and unmoving dullness of the whole4 #dj4 ,the universal soul is beyond the distinction1 of my1 thy or his individual spirit2 and is above the limits of time1 and place1 of number and manner1 of form or figure or shape or size4 #da4 ,it is one intelligent soul1 which by its own intelligence1 is the eye and witness of all visible things2 and is represented as having a thousand eyes and hands and as many feet4 7,wherewith he sees and grasps everything1 and stands and moves in every place74 #db4 ,this is that ego of my-self1 that wanders about the firmament1 in the body of the shining sun2 and wanders in other forms also1 as those of air in the current winds4 7,the first person ,i is used for supreme ,ego74 #dc4 ,the sky is the azure body of my ,vishnu with its accompaniments of the conchshell1 discus1 club and the lotus1 in the clouds1 all which are tokens of prosperity in this world by their blissful rains4 7,vishnu is the lord of ,lakshm or prosperity1 which is another name for a plenteous harvest4 ,her other name ,sr the same with ,ceres--the goddess of corn and mother of ,prosperine in ,grecian mythology74#ae #dd4 ,i find myself as identic with this god1 while ,i am sitting in my posture of padmsana and in this state of ,samdhi--hypnotism1 and when ,i have attained my perfection in quietism4 7which is the form of ,vishnu in the serene sky74 #de4 ,i am the same with ,siva--the god with his three eyes1 and with his eye-balls rolling like bees1 on the lotus face of ,gaur2 and it is ,i that in the form of the god1 ,brahm1 contain the whole creation in me1 as a tortoise contracts its limbs in itself4 7,the soul in rapture1 seems to contain the macrocosm in itself74 #df4 ,i rule over the world in the form of ,indra1 and as a monk ,i command the monastery which has come down to me4 i4e4 ,i am an ,indra1 when ,i reign over my domain2 and a poor monk1 when ,i dwell in my humble cell4 #dg4 ,i 7the ,ego7 am both the male and female1 and ,i am both the boy and girl2 ,i am old as regards my soul1 and ,i am young with regard to my body1 which is born and ever renewed4 #dh4 ,the ego is the grass and all kinds of vegetables on earth2 as also the moisture wherewith it grows them1 like its thoughts in the ground of the intellect2 in the same manner as herbs are grown in holes and wells by their moisture4 i4e4 ,the ego or soul is the pith and marrow of all substance4 #di4 ,it is for pleasure that this ego has stretched out the world2 like a clever boy who makes his dolls of clay in play4 7,god forms the world for his own amusement74 #ej4 ,this ego is myself that gives existence to all being1 and it is ,i in whom they live and move about2 and being at last forsaken by me1 the whole existence dwindles into nothing4 7,the ego is the individual as well the universal soul74 #ea4 ,whatever image is impressed in the clear mirror or mould of my intellect1 the same and no other is in real existence1 because there is nothing that exists beside or apart from myself4 #eb4 ,i am the fragrance of flowers1 and the hue of their leaves2 ,i am the figure of all forms1 and the perception of perceptibles4 #ec4 ,whatever movable or immovable thing is visible in this world2 ,i am the inmost heart of it1 without having any of its desires in my heart4 #ed4 ,as the prime element of moisture1 is diffused in nature in the form of water2 so is my spirit overspread in vegetables and all things at large in the form of vacuum4 7,which is in the inside and outside of every thing74 #ee4 ,i enter in the form of consciousness1 into the interior of everything2 and extend in the manner of various sensation at my own will4 #ef4 ,as butter is contained in milk and moisture is inherent in water2 so is the power of the intellect spread in all beings1 and so the ego is situated in the interior of all things4 #eg4 ,the world exists in the intellect1 at all times of the present1 past and future ages2 and the objects of intelligence1 are all inert and devoid of motion2 like the mineral and vegetable productions of earth4 #eh4 ,i am the all-grasping and all-powerful form of ,virt1 which fills the infinite space1 and is free from any diminution or decrease of its shape and size4 ,i am this all-pervading and all-productive power1 known as ,virt mrti or macrocosm 7in distinction from the skshma-deha or microcosm74 #ei4 ,i have gained my boundless empire over all worlds1 without my seeking or asking for it2 and without subduing it like ,indra of old or crushing the gods with my arms4 7,man is the lord of the world of his own nature1 or as the poet says3--8,i am the ,monarch of all ,i survey1 and my right there is none to dispute074 #fj4 ,o the extensive spirit of ,god6 ,i bow down to that spirit in my spirit2 and find myself lost in it1 as in the vast ocean of the universal deluge4 #fa4 ,i find no limit of this spirit2 as long as ,i am seated in the enjoyment of my spiritual bliss2 but appear to move about as a minute mollusk1 in the fathomless expanse of the milky ocean4 #fb4 ,this temple of ,brahmnda or mundane world1 is too small and straitened for the huge body of my soul2 and it is impossible for me to be contained in it1 as it is for an elephant to enter into the hole of a needle4 #fc4 ,my body stretches beyond the region of ,brahm1 and my attributes extend beyond the categories of the schools1 and there is no definite limitation given of them to this day4 #fd4 ,the attribute of a name and body to the unsupported soul is a falsehood1 and so is it to compress the unlimited soul within the narrow bounds of the body4 #fe4 ,to say this is ,i1 and this another1 is altogether wrong2 and what is this body or my want of it1 or the state of living or death to me8 7,since the soul is an immortal and etherial substance and my true-self and essence74 #ff4 ,how foolish and short-witted were my forefathers1 who having forsaken this spiritual domain1 have wandered as mortal beings in this frail and miserable world4 #fg4 ,how great is this grand sight of the immensity of ,brahma2 and how mean are these creeping mortals1 with their high aims and ambition1 and all their splendours of royalty4 7,the glory of ,god1 transcends the glory of glorious sun74 #fh4 ,this pure intellectual sight of mine1 which is fraught with endless joy1 accompanied by ineffable tranquility1 surpasses all other sights in the whole world4 7,the rapture of heavenly peace and bliss1 has no bounds74 #fi4 ,i bow down to the ,ego1 which is situated in all beings2 which is the intelligent and intellectual soul1 and quite apart from whatever is the object of intellection or thought 7i4e4 the unthinkable spirit74 #gj4 ,i who am the unborn and increate soul1 reign triumphant over this perishing world2 by my attainment to the state of the great universal spirit1 which is the chief object of gain--the summum bonum of mortal beings1 and which ,i live to enjoy4 7,this sublimation of the human soul to the state of the supreme spirit1 and enjoyment of spiritual beatification or heavenly rapture1 is the main aim and end of ,yoga meditation74 #ga4 ,i take no delight in my unpleasant earthly dominion1 which is full of painful greatness2 nor like to lose my everlasting realm of good understanding1 which is free from trouble and full of perpetual delight4 #gb4 ,cursed be the wicked demons that are so sadly ignorant of their souls2 and resort for the safety of their bodies1 to their strongholds of woods and hills and ditches1 like the insects of those places4 #gc4 ,ignorance of the soul leads to the serving of the dull ignorant body1 with articles of food and raiment2 and it was thus that our ignorant elders pampered their bodies for no lasting good4 #gd4 ,what good did my father ,hiranyakasipu reap1 from his prosperity of a few years in this world2 and what did he acquire worthy of his descent2 in the line of the great sage ,kasyapa8 #ge4 ,he who has not tasted the blissfulness of his soul1 has enjoyed no true blessing1 during his long reign of a hundred years in this world4 #gf4 ,he who has gained the ambrosial delight of his spiritual bliss1 and nothing of the temporary blessings of life2 has gained something which is ever full in itself1 and of which there is no end to the end of the world4 #gg4 ,it is the fool and not the wise1 who forsakes this infinite joy for the temporary delights of this world2 and resembles the foolish camel which foregoes his fodder of soft leaves1 for browzing the prickly thorns of the desert4 #gh4 ,what man of sense would turn his eyes from so romantic a sight1 and like to roam in a city burnt down to the ground3 and what wise man is there that would forsake the sweet juice of sugarcane1 in order to taste the bitterness of ,nimba8 #gi4 ,i reckon all my forefathers as very great fools1 for their leaving this happy prospect1 in order to wander in the dangerous paths of their earthly dominion4 #hj4 ,ah6 how delightful is the view of flowering gardens1 and how unpleasant is the sight of the burning deserts of sand2 how very quiet are these intellectual reveries1 and how very boisterous are the cravings of our hearts6 #ha4 ,there is no happiness to be had in this earth1 that would make us wish for our sovereignty in it2 all happiness consists in the peace of the mind1 which it concerns us always to seek4 #hb4 ,it is the calm1 quiet and unaltered state of the mind1 that gives us true happiness in all conditions of life2 and the true realm of things in all places and at all times1 and under every circumstance in life4 #hc4 ,it is the virtue of sunlight to enlighten all objects1 and that of moonlight to fill us with its ambrosial draughts2 but the light of ,brahma transcends them both1 by filling the three worlds with its spiritual glory2 which is brighter than sun-beams1 and cooler than moon-light4 #hd4 ,the power of ,siva stretches over the fulness of knowledge1 and that of ,vishnu over victory and prosperity 7,jayas-,lakshm74 ,fleetness is the character of the mental powers1 and force is the property of the wind4 #he4 ,inflammation is the property of fire1 and moisture is that of water2 taciturnity is the quality of devotees for success of devotion1 and loquacity is the qualification of learning4 #hf4 ,it is the nature of the aerials to move about in the air1 and of rocks to remain fixed on the ground2 the nature of water is to set deep and run downwards2 and that of mountains to stand and rise upwards4 #hg4 ,equanimity is the nature of ,saugatas or ,buddhists1 and carousing is the penchant of wine-bibbers2 the spring delights in its flowering1 and the rainy season exults in the roaring of its clouds4 #hh4 ,the ,yakshas are full of their delusiveness1 and the celestials are familiar with cold and frost1 and those of the torrid zone are inured in its heat4 7,this passage clearly shows the heaven of the ,hindus1 to have been in the northern regions of cold and frost74 #hi4 ,thus are many other beings suited to their respective climes and seasons1 and are habituated to the very many modes of life and varieties of habits2 to which they have been accustomed in the past and present times4 #ij4 ,it is the one ,uniform and ,unchanging ,intellect1 that ordains these multiform and changing modifications of powers and things1 according to its changeable will and velocity4 #ia4 ,the same unchanging ,intellect presents these hundreds of changing scenes to us1 as the same and invariable light of the sun1 shows a thousand varying forms and colour to the sight4 #ib4 ,the same ,intellect sees at a glance1 these great multitudes of objects1 that fill the infinite space on all sides1 in all the three times of the present1 past and future4 #ic4 ,the selfsame pure ,intellect knows at once1 the various states of all things presented in this vast phenomenal world1 in all the three times that are existent1 gone by and are to come hereafter4 #id4 ,this pure ,intellect reflects at one and the same time1 all things existent in the present1 past and future times2 and is full with the forms of all things existing in the infinite space of the universe4 #ie4 ,knowing the events of the three times1 and seeing the endless phenomena of all worlds present before it1 the divine intellect continues full and perfect in itself and at all times4 #if4 ,the understanding ever continues the same and unaltered1 notwithstanding the great variety of its perceptions of innumerables of sense and thought3 such as the different tastes of sweet and sour in honey and nimba fruit at the same time4 7i4e4 ,the varieties of mental perception and conception1 make no change in the mind71 as the reflexion of various figures makes no change in the reflecting glass4 #ig4 ,the intellect being in its state of arguteness1 by abandonment of mental desires1 and knowing the natures of all things by reducing their dualities into unity3-- #ih4 ,it views them alike with an equal eye and at the same time2 notwithstanding the varieties of objects and their great difference from one another4 7i4e4 ,all the varieties blend into unity74 #ii4 ,by viewing all existence as non-existence1 you get rid of your existing pains and troubles1 and by seeing all existence in the light of nihility1 you avoid the suffering of existing evils4 #ajj4 ,the intellect being withdrawn from its view of the events of the three tenses 7i4e4 the occurrences of the past1 present and future times71 and being freed from the fetters of its fleeting thoughts1 there remains only a calm tranquility4 #aja4 ,the soul being inexpressible in words1 proves to be a negative idea only2 and there ensues a state of one's perpetual unconsciousness of his soul or self-existence4 7,this is the state of ansthesia1 which is forgetting oneself to a stock and stone74 #ajb4 ,in this state of the soul it is equal to ,brahma1 which is either nothing at all or the ,all of itself2 and its absorption in perfect tranquilness is called its liberation 7moksha7 or emancipation from all feelings 7bodhas74 #ajc4 ,the intellect being vitiated by its volition1 does not see the soul in a clear light1 as the hoodwinked eye has naught but a dim and hazy sight of the world4 #ajd4 ,the intellect which is vitiated by the dirt of its desire and dislike1 is impeded in its heavenly flight1 like a bird caught in a snare4 7,nor love nor hate of aught1 is the best state of thought74 #aje4 ,they who have fallen into the snare of delusion by their ignorant choice of this or that1 are as blind birds falling into the net in search of their prey4 #ajf4 ,entangled in the meshes of desire1 and confined in the pit of worldliness1 our fathers were debarred from this unbarred sight of spiritual light and endless delight4 #ajg4 ,in vain did our forefathers flourish for a few days on the surface of this earth2 only to be swept away like the fluttering flies and gnats1 by a gust of wind into the ditch4 #ajh4 ,if these foolish pursuers after the painful pleasures of the world1 had known the path of truth they would never fall into the dark pit of unsubstantial pursuits4 #aji4 ,foolish folks being subjected to repeated pains and pleasures by their various choice of things2 follow at last the fate of ephemeral worms1 that are born to move and die in their native ditches and bogs 7i4e4 as they are born of earth and dust so do they return to dust and earth again74 #aaj4 ,he is said to be really alive who lives true to nature1 and the mirage of whose desires and aversion1 is suppressed like the fumes of his fancy1 by the rising cloud of his knowledge of truth4 #aaa4 ,the hot and foul fumes of fancy1 fly afar from the pure light of reason1 as the hazy mist of night1 is dispersed by the bright beams of moon-light4 #aab4 ,i hail that soul which dwells as the inseparable intellect in me2 and ,i come at last to know my ,god1 that resides as a rich gem enlightening all the worlds in myself4 #aac4 ,i have long thought upon and sought after thee1 and ,i have at last found thee rising in myself2 ,i have chosen thee from all others2 and whatever thou art1 ,i hail thee1 my ,lord6 as thou appearest in me4 #aad4 ,i hail thee in me1 ,o lord of gods1 in thy form of infinity within myself1 and in the shape of bliss within my enraptured soul2 ,i hail thee1 ,o ,supreme ,spirit6 that art superior to and supermost of all4 #aae4 ,i bow down to that cloudless light1 shining as the disk of the full-moon in me2 and to that self-same form1 which is free from all predicates and attributes4 ,it is the self risen light in myself1 and that felicitous selfsame soul1 which ,i find in myself alter ego4 ,,chapter ,,xxxv4 ,,meditation ,,on ,,brahma ,,in ,,one',s ,,self4 ,argument4 ,pantheistic ,adoration of the universal soul4 ,prahlda continued3--,om is the proper form of the ,one1 and devoid of all defalcation2 that ,om is this all1 that is contained in this world4 7,the ,sruti says3--,om is ,brahma1 and ,om is this all1 it is the first and last c474 #b4 ,it is the intelligence1 and devoid of flesh1 fat1 blood and bones2 it abides in all things1 and is the enlightener of the sun and all other luminous bodies4 #c4 ,it warms the fire and moistens the water 7i4e4 gives heat and moisture to the fire and water74 ,it gives sensation to the senses1 and enjoys all things in the manner of a prince4 7,warms in the sun1 refreshes in the breeze1 c4 ,pope74 #d4 ,it rests without sitting1 it goes without walking2 it is active in its inactivity1 it acts all without coming in tact with any thing4 #e4 ,it is the past and gone1 and also the present and even now2 it is both the next moment1 and remote future also2 it is all that is fit and proper1 and whatever is unfit and improper likewise4 7,changed through all1 and yet in all the same4 ,all ,discord1 harmony not understood1 tends to universal good4 ,pope74 #f4 ,undaunted1 it produces all productions1 and spreads the worlds over one another2 it continues to turn about the worlds1 from the ,sphere of ,brahma to the lower grounds of grass4 7,so ,pope3--,spreads through all extent1 spreads undivided1 operates unspent74 #g4 ,though unmoving and immutable1 yet it is as fleeting and changeable as the flying winds2 it is inert as the solid rock1 and more transparent than the subtile ether4 8,these as they change1 are but the varied ,god40 ,thomson4 #h4 ,it moves the minds of men1 as the winds shake the leaves of trees2 and it directs the organs of sense1 as a charioteer manages his horses4 #i4 ,the ,intellect sits as the lord of this bodily mansion1 which is carried about as a chariot by the equestrians of the senses2 and sitting at its own ease as sole monarch1 it enjoys the fruitions of the bodily actions4 #aj4 ,it is to be diligently sought after1 and meditated upon and lauded at all times2 because it is by means of this only1 that one may have his salvation from the pains of his age and death1 and the evils of ignorance4 #aa4 ,it is easily to be found1 and as easy to be familiarised as a friend2 it dwells as the humble bee1 in the recess of the lotus-like heart of every body4 #ab4 ,uncalled and uninvoked1 it appears of itself from within the body2 and at a slight call it appears manifest to view4 7,so the ,sruti3--,the soul becomes palpable to view74 #ac4 ,constant service of and attendance on this all-opulent ,lord1 never make him proud or haughty1 as they do any other rich master to his humble attendants4 #ad4 ,this ,lord is as closely situated in every body1 as fragrance and fluidity1 are inherent in flowers and sesamum seeds2 and as flavour is inseparably connected with liquid substances4 #ae4 ,it is by reason of our unreasonableness1 that we are ignorant of the ,intellect1 that is situated in ourselves2 while our reasoning power serves to manifest it1 as a most intimate friend to our sight4 #af4 ,as we come to know this ,supreme ,lord1 that is situated in us by our reasoning2 we come to feel an ineffable delight in us1 as at the sight of a beloved and loving friend4 #ag4 ,as this dearest friend appears to view1 with his benign influence of shedding full bliss about us2 we come to the sight of such glorious prospects1 as to forget at once all our earthly enjoyments before them4 #ah4 ,all his fetters are broken loose and fall off from him1 and all his enemies are put to an end2 whose mind is not perforated by his cravings1 like houses dug by the injurious mice4 #ai4 ,this one in all 7to pan7 being seen in us1 the whole world is seen in ,him2 and ,he being heard1 every thing is heard in ,him3 ,he being felt1 all things are felt in ,him2 and ,he being present1 the whole world is present before us4 #bj4 ,he wakes over the sleeping world1 and destroys the darkness of the ignorant2 ,he removes the dangers of the distressed1 and bestows ,his blessings upon the holy4 7,so the sruti3 suptesujgarti4 ,god never sleeps4 ,jones4 ,the ever wakeful eyes of ,jove4 ,to wake over the sleeping worlds4 ,iliad74 #ba4 ,he moves about as the living soul of all1 and rejoices as the animal soul in all objects of enjoyment2 it is ,he that glows in all visible objects in their various hues4 7,shines in the sun1 and twinkles in the stars2 blazes in the fire1 and blushes in flowers4 ,pope74 #bb4 ,he sees himself in himself1 and is quietly situated in all things2 as pungency resides in peppers1 and sweetness in sugar c4 #bc4 ,he is situated as intelligence and sensations1 in the inward and outward parts of living beings2 and forms the essence and existence of all objects1 in general1 in the whole universe4 #bd4 ,he forms the vacuity of the sky1 and the velocity of the winds2 ,he is the light of igneous bodies1 and the moisture of aqueous substances4 #be4 ,he is the firmness of the earth1 and the warmth of the fire2 ,he is the coldness of the moon1 and the entity of every thing in the world4 #bf4 ,he is blackness in inky substances1 and coldness in the particles of snow2 and as fragrance resides in flowers1 so is he resident in all bodies4 #bg4 ,it is his essence which fills all space1 as the essence of time fills all duration2 and it is his omnipotence that is the fountain of all forces1 as it is his omnipresence that is the support of every thing in every place4 7,this is the pervasion1 of omnipresence wrongly called as pantheism74#af #bh4 ,as the ,lord unfolds everything to light1 by the external organ of sight and the internal organ of thinking2 so the ,great ,god enlightens the gods 7sun1 moon1 ,indra and others7 by his own light4 7,the ,natural ,theism which represented the visible heavens and heavenly bodies as gods1 maintained also the doctrine of the ,one ,invisible ,god1 as shining and supporting them all by his presence4 ,gloss74 #bi4 ,i am that ,i am1 without the attributes 7of form or figure or any property7 in me2 and ,i am as the clear air1 unsullied by the particles of flying dust2 and as the leaves of lotuses1 untouched by their supporting and surrounding waters4 #cj4 ,as a rolling stone gathers no moss1 so there is nothing that touches or bears any relation to my airy mind2 and the pain and pleasure which betake the body1 cannot affect my form of the inner soul4 #ca4 ,the soul like a gourd fruit1 is not injured by the shower of rain falling on the outer body resembling its hard crust2 and the intellect like the flame of a lamp1 is not to be held fast 7or fastened7 by a rope4 #cb4 ,so this ego of mine which transcends every thing1 is not to be tied down by any thing to the earth2 nor does it bear any relation with the objects of sense or my mental desires1 or anything existent or not in existence in this world4 #cc4 ,who has the power to grasp the empty vacuum2 or confine the mind8 ,you may cut the body to a thousand pieces1 but you cannot divide the invisible and the indivisible vacuous ,spirit rising in me4 #cd4 ,as the pot being broken or bored1 or removed from its place1 there is no loss sustained by its containing or contained air2 so the body being destroyed1 there is no damage done to the unconnected soul2 and the mind is as false a name1 as that of a demon or ,pischa4 #ce4 ,the destruction of the gross body1 does not injure the immaterial soul2 and what is the mind1 but the perceptive power of my desires and gross pleasures and pains4 7,the organ of the mind is destroyed with the body74 #cf4 ,i had such a percipient mind before1 but now ,i have found my rest in quiescence4 ,i find it is another thing beside myself1 because it perceives and partakes of the enjoyments of life1 and is exposed to the dangers that betake the body4 #cg4 ,there is another one in me 7i4e4 the soul or intellect71 which beholds the actions of the other 7i4e4 of the mind7 as a theatric act2 and witnesses the exposure of the body to peril1 as its last sad and catastrophe4 #ch4 ,it is the wicked spirit1 that is caught in ignorance2 but the pure spirit has nothing to suffer3 and ,i feel in myself neither the wish of my continuing in worldly enjoyments1 nor a desire of forsaking them altogether4 7,i enjoy my life while it lasts74#ag #ci4 ,let what may come to pass on me1 and whatever may happen to pass away from me2 ,i have neither the expectation of pleasures for me1 nor an aversion to the suffering of pain4 7in my gain or loss of any thing1 in my resignation of myself to ,god74 #dj4 ,let pleasure or pain betake or forsake me as it may1 without my being concerned with or taking heed of either2 because ,i know the fluctuating desires1 to be incessantly rising and setting in the sphere of my mind4 #da4 ,let these desires depart from me1 for ,i have nothing to do with them1 nor have they any concern with me4 ,alas6 how have ,i been all this time1 misled to these by ignorance1 which is my greatest enemy4 #db4 ,it is by favour of ,vishnu1 and by virtue of my pure ,vaishnava faith1 rising in me of itself1 that my ignorance is now wholly dispelled from me1 and the knowledge of the ,true ,one is revealed unto me4 #dc4 ,my knowledge of truth has now driven away my egoism 7or knowledge of myself7 from my mind2 as they drive a spirit from its hiding-place in the hollow of a tree4 #dd4 ,i am now purified by admonition 7mantra7 of divine knowledge to me1 and the arbour of my body is now set free from egoism1 which sat as a demon 7,yaksha7 in it4 #de4 ,it is now become as a sacred arbour1 blooming with heavenly flowers2 and freed from the evils of ignorance1 penury1 and vain wishes1 which infested it erewhile4 #df4 ,loaded with the treasure of sacred knowledge1 ,i find myself sitting here as one supremely-rich2 and knowing all that is to be known1 ,i see the sights that are invisible to others4 #dg4 ,i have now got that in which nothing can be wanting1 and wherein there is no want besides2 it is by my good fortune that ,i am freed from all evils1 and the venomous serpents of worldly cares4 #dh4 ,my chill and frigid ignorance is melted down1 by the light of knowledge2 and the hot mirage of my desires1 is now quenched and cooled by my quietude3 ,i see the clear sky on all sides without any mist or dust and ,i rest under the cooling umbrage of the tranquility of my soul4 #di4 ,it is by my glorification of ,god1 and my thanksgivings to ,vishnu1 my holy rites and also by my divine knowledge and quietism2 that ,i have obtained by grace of my ,god1 a spacious room and elevated position in spirituality4 #ej4 ,i have got that god in my spirit1 and have seen and known him also in his spiritual form4 ,he is beyond my own ego1 and ,i remember him always in this manner4 #ea4 ,i remember ,vishnu as the great ,spirit1 and eternal ,brahma in his nature2 while my egoism or selfishness is confined as a snake1 in the holes of my organic frame1 which is wholly the land of death4 7,the animal soul is born to die with the mortal body74 #eb4 ,it is entangled in the bushes of its pricking desires1 resembling the prickly karanja ferns2 and amidst the tumults of raging passions1 and a thousand other broils of this world4 #ec4 ,it is placed amidst the conflagration of calamities1 and is encircled by the flames of smart pain at all times2 it is subjected to continual ups and downs of fortune1 and repeated risings and fallings in its journey in this world4 #ed4 ,it has its repeated births and deaths1 owing to its interminable desires2 and thus ,i am always deceived by this great enemy--my own egoism4 #ee4 ,the animal soul is powerless at night1 as if it were caught in the clutches of a demon in the forest2 so ,i feel it now to be deprived of its power and action1 while ,i am in this state of my meditation4 7,the animal spirit is dormant in its states of physical and spiritual trance74 #ef4 ,it is by grace of ,vishnu1 that the light of my understanding is roused2 and as ,i see my ,god by means of this light1 ,i lose the sight of my demoniac egoism 7i4e4 ,i become unconscious of my existence at the sight of my ,lord74 #eg4 ,the sight of the demoniac egoism dwelling in the cavity of my mind1 disappears from my view in the like manner2 as the shadow of darkness flies from the light of a lamp1 and as the shade of night is dispersed by day light4 #eh4 ,as you know not where the flame of the lighted lamp is fled1 after it is extinguished2 so we know not where our lordly egoism is hid1 at the sight of our ,god before us4 #ei4 ,my rich egoism flies at the approach of reason1 as a heavy loaded robber1 flies before the advance of day light2 and our false egoism vanishes as a demon1 at the rising of the true ,ego of ,god4 #fj4 ,my egoism being gone1 ,i am set at ease like a tree1 freed from a poisonous snake rankling in its hollow cavity4 ,i am at rest and in my insensibleness in this world1 when ,i am awakened to my spiritual light4 #fa4 ,i have escaped from the hand of my captor1 and gained my permanent ascendency over others2 ,i have got my internal coldness sang froid1 and have allayed the mirage of my thirst after vain glory4 #fb4 ,i have bathed in the cold bath of rain water1 and am pacified as a rock after the cooling of its conflagration2 ,i am cleansed of my egoism1 by my knowledge of the true meaning of the term4 #fc4 ,what is ignorance and what are our pains and affliction8 what are our evil desires1 and what are our diseases and dangers8 ,all these with the ideas of heaven and liberation1 together with the hope of heaven and the fear of hell1 are but false conceptions proceeding from our egoism or selfishness 7or the cravings and loathings of our hearts74 #fd4 ,as a picture is drawn on a canvas and not in empty air1 so our thoughts depend on our selfish principle and upon its want4 ,and as it is the clear linen1 that receives the yellow colour of saffron2 so it is the pure soul that receives the image of ,god4 ,it is egoism which vitiates the soul with the bilious passions of the heart1 as a dirty cloth vitiates a goodly paint1 with its inborn taint4 #fe4 ,purity of the inward soul1 is like the clearness of the autumnal sky2 it is devoid of the cloudiness of egoism1 and the drizzling drops of desires4 7i4e4 ,a pure soul is as clear as the unclouded sky74 #ff4 ,i bow down to thee1 ,o my soul inmost6 that art a stream of bliss to me1 with pure limpid waters amidst1 and without the dirt of egoism about thee4 #fg4 ,i hail thee1 ,o thou my soul6 that art an ocean of joy to me1 uninfested by the sharks of sensual appetites1 and undisturbed by the submarine fire of the latent mind4 #fh4 ,i prostrate myself before thee1 ,o thou quick soul of mine6 that art a mountain of delight to me1 without the hovering clouds of egoistic passions1 and the wild fires of gross appetites and desires4 #fi4 ,i bow to thee1 ,o thou soul in me6 that art the heavenly lake of ,manas to me1 with the blooming lotuses of delight1 and without the billows of cares and anxieties4 #gj4 ,i greet thee my internal spirit6 that floatest in the shape of a swan 7hansa7 in the lake of the mind 7manas7 of every individual1 and residest in the cavity of the lotiform cranium 7,brahmrandhra71 with thy outstretched wings of consciousness and standing4 #ga4 ,all hail to thee1 ,o thou full and perfect spirit6 that art the undivided and immortal soul1 and appearest in thy several parts of the mind and senses2 like the full-moon containing all its digits in its entire self4 #gb4 ,obeisance to the sun of my intellect6 which is always in its ascendency and dispels the darkness of my heart2 which pervades everywhere1 and is yet invisible or dimly seen by us4 #gc4 ,i bow to my intellectual light1 which is an oilless lamp of benign effulgence1 and burns in full blaze within me and without its wick4 ,it is the enlightener of nature1 and quite still in its nature4 #gd4 ,whenever my mind is heated by cupid's fire1 ,i cool it by the coolness of my cold and callous intellect coolness2 as they temper the red-hot iron with a cold and hard hammer4 #ge4 ,i am gaining my victory over all things1 by killing my egoism by the ,great ,ego2 and by making my senses and mind to destroy themselves4 #gf4 ,i bow to thee1 ,o thou all subduing faith1 that dost crush our ignorant doubt by thy wisdom2 dispellest the unrealities by thy knowledge of the reality1 and removest our cravings by thy contentedness4 #gg4 ,i subsist solely as the transparent spirit1 by killing my mind by the great ,mind1 and removing my egoism by the sole ,ego1 and by driving the unrealities by the true ,reality4 #gh4 ,i rely my body 7i4e4 ,i depend for my bodily existence71 on the moving principle of my soul only2 without the consciousness of my self existence1 my egoism1 my mind and all its efforts and actions4 #gi4 ,i have obtained at last of its own accord1 and by the infinite grace of the ,lord of all1 the highest blessing of cold heartedness and insouciance in myself4 #hj4 ,i am now freed from the heat of my feverish passions1 by subsidence of the demon of my ignorance2 from disappearance of the goblin of my egoism4 #ha4 ,i know not where the falcon of my false egoism has fled1 from the cage of my body1 by breaking its string of desires to which it was fast bound in its feet4 #hb4 ,i do not know whither the eagle of my egotism is flown1 from its nest in the arbor of my body1 after blowing away its thick ignorance as dust4 #hc4 ,ah6 where is my egoism fled1 with its body besmeared with the dust and dirt of worldliness1 and battered by the rocks of its insatiable desires8 ,it is bitten by the deadly dragons of fears and dangers1 and pierced in its hearts by repeated disappointments and despair4 #hd4 ,o6 ,i wonder to think what ,i had been all this time1 when ,i was bound fast by my egoism in the strong chain of my personality4 #he4 ,i think myself a new born being to-day1 and to have become highminded also1 by being removed from the thick cloud of egoism1 which had shrouded me all this time4 #hf4 ,i have seen and known1 and obtained this treasure of my soul1 as it is presented to my understanding1 by the verbal testimonies of the sstras1 and by the light of inspiration in my hour of meditation 7samdhi74 #hg4 ,my mind is set at rest as extinguished fire1 by its being released from the cares of the world2 as also from all other thoughts and desires and the error of egoism4 ,i am now set free from my affections and passions1 and all delights of the world1 as also my craving after them4 #hh4 ,i have passed over the impassable ocean of dangers and difficulties1 and the intolerable evils of transmigration2 by the disappearance of my internal darkness1 and sight of the ,one ,great ,god in my intellect4 ,,chapter ,,xxxvi4 ,,hymn ,,to ,,the ,,soul4 ,argument4 ,prahlda getting the light of his internal soul1 delights himself as one in the company of his sweet-heart4 ,prahlda continued3--,i thank thee1 ,o lord and great spirit6 that art beyond all things1 and art found in myself by my good fortune4 #b4 ,i have no other friend1 ,o my ,lord1 in the three worlds except thee2 that dost vouchsafe to embrace and look upon me1 when ,i pray unto thee4 #c4 ,it is thou that preservest and destroyest all1 and givest all things to every body2 and it is thou1 that makest us move and work1 and praise thy holy name4 ,now art thou found and seen by me1 and now thou goest away from me4 #d4 ,thou fillest all being in the world with thy essence2 thou art present in all places1 but where art thou now fled and gone from me8 #e4 ,great is the distance between us1 even as the distance of the places of our birth1 it is my good fortune of friend6 that has brought thee near me today1 and presented thee to my sight 7so fleeting is spiritual vision74 #f4 ,i hail thee1 thou felicitous one6 that art my maker and preserver also2 ,i thank thee that art the stalk of this fruit of this world1 and that art the eternal and pure soul of all4 #g4 ,i thank the holder of the lotus and discus1 and thee also that bearest the crescent half moon on thy forehead--great ,siva4 ,i thank the lord of gods--,indra1 and ,brahm also1 that is born of the lotus4 #h4 ,it is a verbal usage that makes a distinction betwixt thee and ourselves 7i4e4 between the ,divine and animal souls72 but this is a false impression as that of the difference between waves and their elemental water4 #i4 ,thou showest thyself in the shapes of the endless varieties of beings1 and existence and extinction are the two states of thyself from all eternity4 #aj4 ,i thank thee that art the creator and beholder of all1 and the manifester of innumerable forms4 ,i thank thee that art the whole nature thyself4 #aa4 ,i have undergone many tribulations in the long course of past lives1 and it was by thy will that ,i became bereft of my strength1 and was burnt away at last4 #ab4 ,i have beheld the luminous worlds1 and observed many visible and invisible things2 but thou art not to be found in them4 ,so ,i have gained nothing 7from my observations74 #ac4 ,all things composed of earth1 stone and wood1 are formations of water 7the form of ,vishnu71 there is nothing here1 that is permanent1 ,o god1 beside thyself4 ,thou being obtained there is nothing else to desire4 #ad4 ,i thank thee lord6 that art obtained1 seen and known by me this day2 and that shalt be so preserved by me1 as never to be obliterated 7from my mind74 #ae4 ,thy bright form which is interwoven by the rays of light1 is visible to us by inversion of the sight of the pupils of our eyes1 into the inmost recesses of our heart4 #af4 ,as the feeling of heat and cold is perceived by touch1 and as the fragrance of the flower is felt in the oil with which it is mixed2 so ,i feel thy presence by thy coming in contact with my heart4 #ag4 ,as the sound of music enters into the heart through the ears1 and makes the heart strings to thrill1 and the hairs of the body to stand at an end2 so is thy presence perceived in our hearts also4 #ah4 ,as the objects of taste are felt by the tip of the tongue1 which conveys their relish to the mind2 so is thy presence felt by my heart1 when thou touchest it with thy love4 #ai4 ,how can one slight to look and lay hold on his inner soul which shoots through every sense of his body2 when he takes up a sweet scenting flower1 perceptible by the sense of smelling only1 and finally decorating his outer person with it4 #bj4 ,how can the supreme spirit1 which is well known to us by means of the teachings of the ,vedas1 ,vednta1 ,sidhntas and the ,purnas1 as also by the ,logic of schools and the hymns of the ,vedas1 be any way forgotten by us8 #ba4 ,these things which are pleasant to the bodily senses1 do not gladden my heart1 when it is filled by thy translucent presence4 #bb4 ,it is by thy effulgent light1 that the sun shines so bright2 as it is by thy benign lustre also1 that the moon dispenses her cooling beams4 #bc4 ,thou hast made these bulky rocks1 and upheld the heavenly bodies2 thou hast supported the stable earth1 and lifted the spacious firmament4 #bd4 ,fortunately thou hast become myself1 and ,i have become one with thyself1 ,i am identic with thee and thou with me1 and there is no difference between us4 #be4 ,i thank the great spirit1 that is expressed by turns by the words myself and thyself2 and mine and thine4 #bf4 ,i thank the infinite ,god1 that dwells in my unegoistic mind2 and ,i thank the formless ,lord1 that dwells in my tranquil soul4 #bg4 ,thou dwellest1 ,o ,lord6 in my formless1 tranquil1 transparent and conscious soul1 as thou residest in thy own spirit1 which is unbounded by the limitations of time and space4 #bh4 ,it is by thee that the mind has its action1 and the senses have their sensations2 the body has all its powers1 and the vital and respirative breaths have their inflations and afflations4 #bi4 ,the organs of the body are led by the rope of desire to their several actions1 and being united with flesh1 blood and bones1 are driven like the wheels of a car by the charioteer of the mind4 #cj4 ,i am the consciousness of my body1 and am neither the body itself nor my egoism of it2 let it therefore rise or fall1 it is of no advantage or disadvantage to me4 #ca4 ,i was born in the same time with my ego 7as a personal1 corporeal and sensible being72 and it was long afterwards that ,i had the knowledge of my soul2 ,i had my insensibility last of all1 in the manner of the world approaching to its dissolution at the end4 #cb4 ,long have ,i travelled in the long-some journey of the world2 ,i am weary with fatigue and now rest in quiet1 like the cooling fire of the last conflagration4 7i4e4 ,of the doomsday74 #cc4 ,i thank the ,lord who is all 7to pan71 and yet without all and everything2 and thee my soul6 that art myself likewise4 ,i thank thee above those sstras and preceptors1 that teach the ego and tu 7i4e4 the subjective and objective74 #cd4 ,i hail the all witnessing power of that providential spirit1 that has made these ample and endless provisions for others1 without touching or enjoying them itself4 #ce4 ,thou art the spirit that dwellest in all bodies in the form of the fragrance of flowers1 and in the manner of breath in bellows2 and as the oil resides in the sesamum seeds4 #cf4 ,how wonderful is this magic scene of thine1 that thou appearest in everything1 and preservest and destroyest it at last1 without having any personality of thy own4 #cg4 ,thou makest my soul rejoice at one time as a lighted lamp1 by manifesting all things before it2 and thou makest it joyous also1 when it is extinguished as a lamp1 after its enjoyment of the visibles4 #ch4 ,this universal frame is situated in an atom of thyself1 as the big banian tree is contained in the embryo of a grain of its fig4 #ci4 ,thou art seen1 ,o lord1 in a thousand forms that glide under our sight2 in the same manner as the various forms of elephants and horses1 cars and other things are seen in the passing clouds on the sky4 #dj4 ,thou art both the existence and absence of all things1 that are either present or lost to our view2 yet thou art quite apart from all worldly existences1 and art aloof from all entities and non-entities in the world4 #da4 ,forsake1 ,o my soul6 the pride and anger of thy mind1 and all the foulness and wiliness of thy heart2 because the highminded never fall into the faults and errors of the common people4 #db4 ,think over and over on the actions of thy past life1 and the long series of thy wicked acts2 and then with a sigh blush to think upon what thou hadst been before1 and cease to do such acts anymore4 #dc4 ,the bustle of thy life is past1 and thy bad days have gone away2 when thou wast wrapt in the net of thy tangled thoughts on all sides4 #dd4 ,now thou art a monarch in the city of thy body1 and hast the desire of thy mind presented before thee2 thou art set beyond the reach of pleasure and pain1 and art as free as the air which nobody can grasp4 #de4 ,as thou hast now subdued the untractable horses of thy bodily organs1 and the indomitable elephant of thy mind2 and as thou hast crushed thy enemy of worldly enjoyment1 so dost thou now reign as the sole sovereign1 over the empire of thy body and mind4 #df4 ,thou art now become as the glorious sun1 to shine within and without us day by day2 and dost traverse the unlimited fields of air1 by thy continued rising and setting at every place in our meditation of thee4 #dg4 ,thou ,lord6 art ever asleep1 and risest also by thy own power2 and then thou lookest on the luxuriant world1 as a lover looks on his beloved4 #dh4 ,these luxuries like honey1 are brought from great distances by the bees of the bodily organs2 and the spirit tastes the sweets1 by looking upon them through the windows of its eyes4 7,the spirit enjoys the sweets of offerings1 by means of its internal senses74 #di4 ,the seat of the intellectual world in the cranium is always dark1 and a path is made in it by the breathings of inspiration and respiration 7prnpna71 which lead the soul to the sight of ,brahm 7lit43 to the city of ,brahm4 ,this is done by the practice of prnyma74 #ej4 ,thou ,lord6 art the odor of this flower-like body of thine1 and thou art the nectarious juice of thy moonlike frame1 the moisture of this bodily tree1 and thou art the coolness of its cold humours3 phlegm and cough4 #ea4 ,thou art the juice1 milk and butter1 that support the body1 and thou being gone 7,o soul671 the body is dried up and become as full to feed the fire4 #eb4 ,thou art the flavour of fruits1 and the light of all luminous bodies2 it is thou that perceivest and knowest all things1 and givest light to the visual organ of sight4 #ec4 ,thou art the vibration of the wind1 and the force of our elephantine minds2 and so art thou the acuteness of the flame of our intelligence4 #ed4 ,it is thou that givest us the gift of speech1 and dost stop our breath1 and makest it break forth again on occasions4 7,speech--,vch--vox in the feminine gender1 is made ,vch by affix according to ,bhaguri74 #ee4 ,all these various series of worldly productions1 bear the same relation to thee1 as the varieties of jewelleries 7such as the bracelets and wristlets72 are related to the gold 7of which they are made74 #ef4 ,thou art called by the words ,i1 thou1 he c41 and it is thyself that callest thyself such as it pleaseth thee4 7,the impersonal ,god is represented in different persons74 #eg4 ,thou art seen in the appearances of all the productions of nature1 as we see the forms of men1 horses and elephants in the clouds1 when they glide softly on the wings of the gentle winds4 7,but as all these forms are unreal1 so ,god has no form in reality74 #eh4 ,thou dost invariably show thyself in all thy creatures on earth1 the blazing fire presents the figures of horses and elephants in its lambent flames4 7,neither has ,god nor fire any form at all74 #ei4 ,thou art the unbroken thread1 by which the orbs of worlds are strung together as a rosary of pearls2 and thou art the field that growest the harvest of creation1 by the moisture of thy intellect4 7,the divine spirit stretches through all1 and contains the pith of creation74 #fj4 ,things that were inexistent and unproduced before creation1 have come to light from their hidden state of reality by thy agency1 as the flavour of meat-food1 becomes evident by the process of cooking4#ah #fa4 ,the beauties of existences are imperceptible without the soul2 as the graces of a beauty are not apparent to one devoid of his eyesight4 #fb4 ,all substances are nothing whatever without thy inherence in them2 as the reflection of the face in the mirror 7or a picture in painting71 is to no purpose without the real face or figure of the person4 #fc4 ,without thee the body is a lifeless mass1 like a block of wood or stone2 and it is imperceptible without the soul1 as the shadow of a tree in absence of the sun4 #fd4 ,the succession of pain and pleasure1 ceases to be felt by one who feels thee within himself2 as the shades of darkness1 the twinkling of stars1 and the coldness of frost1 cease to exist in the bright sunlight4 #fe4 ,it is by a glance of thy eye1 that the feelings of pain and pleasure rise in the mind2 as it is by the beams of the rising sun1 that the sky is tinged with its variegated hues4 #ff4 ,living beings perish in a moment1 at the privation of thy presence2 as the burning lamp is extinguished to darkness1 at the extinction of its light4 7,light and life are synonymous terms1 as death and darkness are homonyms74 #fg4 ,as the gloom of darkness is conspicuous at the want of light2 but coming in contact with light1 it vanishes from view4#ai #fh4 ,so the appearances of pain and pleasure1 present themselves before the mind1 during thy absence from it2 but they vanish into nothing at the advance of thy light into it4 #fi4 ,the temporary feelings of pleasure and pain1 can find no room in the fulness of heavenly felicity 7in the entranced mind72 just as a minute moment of time1 is of no account in the abyss of eternity4 #gj4 ,the thoughts of pleasure and pain1 are as the short-lived fancies of the fairy land or castles in air2 they appear by turns at thy pleasure1 but they disappear altogether no sooner thy form is seen in the mind4 #ga4 ,it is by thy light in our visual organs1 that things appear to sight at the moment of our waking1 as they are reproduced into being2 and it is by thy light also poured into our minds1 that they are seen in our dream1 as if they are all asleep in death4 #gb4 ,what good can we derive from these false and transient appearances in nature8 ,no one can string together the seeming lotuses that are formed by the foaming froth of the waves4 #gc4 ,no substantial good can accrue to us from transitory mortal things2 as no body can string together the transient flashes of lightning into a necklace4 7,this is in refutation of the usefulness of temporary objects maintained by the ,saugatas74 #gd4 ,should the rationalist take the false ideas of pain and pleasure for sober realities2 what distinction then can there be between them and the irrational realists 7,buddhists74 #ge4 ,should you1 like the ,nominalist1 take everything which bears a name for a real entity2 ,i will tell you no more than that1 you are too fond to give to imaginary things a fictitious name at your own will4 7,gloss3--according to the ideas and desires of one's own mind1 or giving a name to airy nothing74 #gf4 ,but the soul is indivisible and without its desire and egoism1 and whether it is a real substance or not we know nothing of1 yet its agency is acknowledged on all hands in our bodily actions4 #gg4 ,all joy be thine6 that art boundless in thy spiritual body1 and ever disposed to tranquility2 that art beyond the knowledge of the ,vedas1 and art yet the theme of all the sstras4 #gh4 ,all joy to thee6 that art both born and unborn with the body1 and art decaying undecayed in thy nature2 that art the unsubstantial substance of all qualities1 and art known and unknown to every body4 #gi4 ,i exult now and am calm again1 ,i move and am still afterwards2 ,i am victorious and live to win my liberation by thy grace2 therefore ,i hail thee that art myself4 #hj4 ,when thou art situated in me1 my soul is freed from all troubles and feelings and passions2 and is placed in perfect rest4 ,there is no more any fear of danger or difficulty or of life and death1 nor any craving for prosperity1 when ,i am absorbed in everlasting bliss with thee4 ,,chapter ,,xxxvii4 ,,disorder ,,and ,,disquiet ,,of ,,the ,,asura ,,realm4 ,argument4 ,as ,prahlda was absorbed in ,meditation1 his dominions were infested by robbers for want of a ,ruler1 and the reign of terror4 ,vasishtha said3--,prahlda the defeater of inimical hosts1 was sitting in the said manner in divine meditation1 and was absorbed in his entranced rapture1 and undisturbed anaesthesia or insensibility for a long time4 #b4 ,the soul reposing in its original state of unalterable ecstatis1 made his body as immovable as a rock in painting or a figure carved on a stone 7in bas relief74 #c4 ,in this manner a long time passed upon his hybernation1 when he was sitting in his house in a posture as unshaken as the firm ,meru is fixed upon the earth4 #d4 ,he was tried to be roused in vain1 by the great ,asuras of his palace2 because his deadened mind remained deaf to their calls like a solid rock1 and was as impassive as a perched grain to the showers of rain4 #e4 ,thus he remained intent upon his ,god1 with his fixed and firm gaze for thousands of years2 and continued as unmoved1 as the carved sun upon a stone 7or sundial74 #f4 ,having thus attained to the state of supreme bliss1 the sight of infelicity disappeared from his view1 as it is unknown to the supremely felicitous being4 7,so the ,sruti3 ,in ,him there is all joy and no woe can appear before ,him74 #g4 ,during this time the whole circuit of his realm1 was overspread by anarchy and oppression2 as it reigns over the poor fishes4#bj #h4 ,for after ,hiranyakasipu was killed and his son had betaken himself to asceticism1 there was no body left to rule over the realms of the ,asura race4 #i4 ,and as ,prahlda was not to be roused from his slumber1 by the solicitations of the ,daitya chiefs1 or the cries of his oppressed people3-- #aj4 ,they--the enemies of the gods1 were as sorry not to have their graceful lord among them2 as the bees are aggrieved for want of the blooming lotus at night 7when it is hid under its leafy branches74 #aa4 ,they found him as absorbed in his meditation1 as when the world is drowned in deep sleep1 after departure of the sun below the horizon4 #ab4 ,the sorrowful ,daityas departed from his presence1 and went away wherever they liked2 they roved about at random1 as they do in an ungoverned state4 #ac4 ,the infernal regions became in time the seat of anarchy and oppression2 and the good and honest dealings bade adieu to it all at once4 #ad4 ,the houses of the weak were robbed by the strong1 and the restraints of laws were set at naught2 the people oppressed one another and robbed the women of their robes4 #ae4 ,there were crying and wailing of the people on all sides1 and the houses were pulled down in the city2 the houses and gardens were robbed and spoiled1 and outlawry and rapacity spread all over the land4 #af4 ,the ,asuras were in deep sorrow1 and their families were starving without food or fruits2 there were disturbance and riot rising every where1 and the face of the sky was darkened on all sides4 #ag4 ,they were derided by the younglings of the gods1 and invaded by vile robbers and envious animals2 the houses were robbed of their properties1 and were laid waste and void4 #ah4 ,the ,asura realm became a scene of horror1 by lawless fighting for the wives and properties of others2 and the wailings of those that were robbed of their wealth and wives1 it made the scene seem as the reign of the dark ,kali age1 when the atrocious marauders are let loose to spread devastation all over the earth4 ,,chapter ,,xxxviii4 ,,scrutiny ,,into ,,the ,,nature ,,of ,,god4 ,argument4 ,hari's care for preservation of the order of the world1 and his advice to ,prahlda4 ,vasishtha continued3--,now ,hari who slept on his couch of the snake1 in his watery mansion of the ,milky ocean1 and whose delight it was to preserve the order of all the groups of worlds2-- #b4 ,looked into the course of world in his own mind1 after he rose from his sleep at the end of the rainy season for achieving the objects of the gods4 7,vishnu rises after the rains on the eleventh day of moon 74 #c4 ,he surveyed at a glance of his thought the state of the triple world1 composed of the heaven1 the earth and the regions below2 and then directed his attention to the affairs of the infernal regions of the demons4 #d4 ,he beheld ,prahlda sitting there in his intense hypnotic meditation1 and then looked into the increasing prosperity of ,indra's palace4 #e4 ,sitting as he was on his serpentine couch in the ,milky ,ocean1 with his arms holding the conch-shell1 the discus1 and the club and lotus in his four hands2-- #f4 ,he thought in his brilliant mind and in his posture of padmsana1 about the states of the three worlds1 as the fluttering bee inspects into the state of the lotus4 #g4 ,he saw ,prahlda immerged in his hypnotism1 and the infernal regions left without a leader2 and beheld the world was about to be devoid of the ,daitya race4 #h4 ,this want of the demons1 thought he1 was likely to cool the military ardour of the ,devas2 as the want of clouds serves to dry up the waters on earth4 #i4 ,liberation which is obtained by privation of dualism and egoism1 brings a man to that state of asceticism2 as the want of moisture tends to dry up and deaden the promising plant4 #aj4 ,the ,gods being at rest and contented in themselves1 there will be no need of sacrifices and offerings to please and appease them2 and this will eventually lead to the extinction of the gods 7for want of their being fed with the butter and fat of the sacrifices74 #aa4 ,the religious and sacrificial rites1 being at an end among mankind1 will bring on 7owing to their impiety71 the destruction of human race1 which will cause the desolation of the earth 7by wild beasts74 #ac4 ,what is the good of my providence1 if were ,i to allow this plenteous earth to go to ruin by my neglect8 7,it would amount to ,vishnu's violation of duty to preserve the world74 #ad4 ,what can ,i have to do in this empty void of the world1 after the extinction of these created beings into nothing1 than to charge my active nature to a state of cold inactivity1 and lose myself into the anaesthesia of final liberation or insensibility4 #ae4 ,i see no good in the untimely dissolution of the order of the world1 and would therefore have the ,daityas live to its end4 #af4 ,it is owing to the struggles of the demons1 that the deities are worshipped with sacrifices and other religious rites for their preservation of the earth2 therefore they are necessary for the continuation of these practices in it4 #ag4 ,i shall have therefore to visit the nether world1 and restore it to its right order2 and appoint the lord of the demons to the observance of his proper duties2 in the manner of the season of spring returning to fructify the trees4 #ah4 ,if ,i raise any other ,daitya to the chieftainship of the demons1 and leave ,prahlda in the act of his meditation2 it is sure that he will disturb the ,devas1 instead of bearing obedience to them4 ,because no demon can get rid of his demoniac nature like ,prahlda4 #ai4 ,prahlda is to live to old age in his sacred person1 and to reside therein to the end of the kalpa age1 with this very body of his 7without undergoing the casualties of death and transmigration74 #bj4 ,so it is determined by ,destiny1 the divine and overruling goddess2 that ,prahlda will continue to reign to the end of the kalpa1 in this very body of his4 #ba4 ,i must therefore go1 and awaken the ,daitya chief from his trance1 as the roaring cloud rouses the sleepy peacocks1 on the tops of hills and banks of rivers4 #bb4 ,let that self ridden 7swayam-mukta7 and somnolent 7samdhistha7 prince1 reign unconcerned 7amanaskra7 over the ,daitya race2 as the unconscious pearl reflects the colours of its adjacent objects4 #bc4 ,by this means both the gods and demigods1 will be preserved on the face of the earth2 and their mutual contention for superiority1 will furnish occasion for the display of my prowess4 #bd4 ,though the creation and destruction of the world1 be indifferent to me2 yet its continuation in the primordial order1 is of much concern to others1 if not to my insusceptible self4 #be4 ,whatever is alike in its existence and inexistence1 is the same also in both its gain and loss 7to the indifferent soul74 ,any effort for having any thing is mere foolishness2 since addition and subtraction presuppose one another4 7,gain is the supplying of want1 and want is the privation of gain74 #bf4 ,i shall therefore hasten to the infernal region1 and awaken the ,daitya prince to the sense of his duty2 and then will ,i resume my calmness1 and not play about on the stage of the world like the ignorant4 7,the sapient ,god is silent2 but foolish souls are turbulent74 #bg4 ,i will proceed to the city of the ,asuras amidst their tumultuous violence1 and rouse the ,daitya prince as the sunshine raises the drooping lotus2 and ,i shall bring the people to order and union1 as the rainy season collects the fleeting clouds on the summits of mountains4 ,,chapter ,,xxxix4 ,,admonitions ,,of ,,hari ,,to ,,prahl,,da4 ,argument4 ,hari enters into the ,daitya city1 blows his conch-shell1 and directs ,prahlda to reign and rule over his realm4 ,vasishtha continued3--,thinking thus within himself1 ,hari started from his abode in the ,milky ,ocean with his companions1 and moved like the immovable ,mandara mountain with all its accompaniments4 #b4 ,he entered the city of ,prahlda resembling the metropolis of ,indra1 by a subterranean passage lying under the waters of the deep4 7,this passage1 says the gloss1 leads to the sweta dwpa or white island of ,albion--,britain2 but literally it means the underground passage of waters74 #c4 ,he found here the prince of the ,asuras1 sitting under a golden dome in his hypnotic trance1 like ,brahm sitting in his meditative mood in a cavern of the ,sumeru mountain4 7,this shows ,brahm the progenitor of mankind or of the ,aryan ,brahmanic race1 to have been a mountaineer of the ,altai or ,n4 polar ranges1 called ,sumeru contra ,kumeru--the ,s4 pole74 #d4 ,there the ,daityas being tinged in their bodies1 by the bright rays of ,vishnu's person1 fled far away from him1 like a flock of owls from the bright beams of the rising sun4 7,the ,daityas are night rovers or nisa charas1 and cannot maintain their ground at sun rise74 #e4 ,hari then being accompanied by two or three ,daitya chiefs entered the apartment of ,prahlda1 as the bright moon enters the pavilion of the sky at eve1 in company with two or three stars beside her4 7,moon in ,sanskrit is the male consort of the stars1 and called ,tar-pati74 #f4 ,there seated on his eagle and fanned with the flapper of ,lakshm1 and armed with his weapons1 and beset by the saints hymning his praise3-- #g4 ,he said1 ,o great soul6 rise from thy trance2 and then blew his pnchajanya shell1 which resounded to the vault of heaven4 #h4 ,the loud peal of the ,conch1 blown by the breath of ,vishnu1 roared at once like the clouds of the sky1 and the waves of the great deluge with redoubled force4 #i4 ,terrified at the sound1 the ,daityas fell flat and fainting on the ground2 as when the flocks of swans and geese1 are stunned at the thundering noise of clouds4 #aj4 ,but the party of ,vaishnavas1 rejoiced at the sound without the least fear2 and they flushed with joy like the ,kurchi flowers1 blooming at the sound of the clouds4 7,kurchi buds are said to blossom in the rains74 #aa4 ,the lord of the ,dnavas1 was slowly roused from his sleep2 in the manner of the kadamba flowers1 opening their florets by degrees at the intervals of rain4 #ab4 ,it was by an act of the excretion of his breathing1 that he brought down his vital breath1 which was confined in the vertical membrane of the cranium2 in the manner that the stream of ,ganges gushes out from the high-hill1 and mixes and flows with the whole body of waters into the ocean4 7,so it is with our inspiration and respiration1 which carry up and down our vital breath1 to and from the sensory of the brain74 #ac4 ,in a moment the vital breath circulated through the whole body of ,prahlda2 as the solar beams spread over the whole world soon after they emanate from the solar disk at sun rise4 #ad4 ,the vital breath1 having then entered into the cells of the nine organs of sense2 his mind became susceptible of sensations1 received through the organs of the body like reflexions in a mirror4 #ae4 ,the intellect desiring to know the objects1 and relying in the reflexions of the senses1 takes the name of the mind2 as the reflexion of the face in the mirror1 refracts itself again to the visual organ4 #af4 ,the mind having thus opened or developed itself1 his eyelids were about to open of themselves2 like the petals of the blue lotus1 opening by degrees in the morning4 #ag4 ,the breathings then1 by conveying the sensations to the body1 through the veins and arteries1 give it the power of motion2 as the current breeze moves the lotuses4 #ah4 ,the same vital breath1 strengthened the powers of his mind in a short time2 as the billows of a river1 become more powerful when it is full of water4 #ai4 ,at last his eyes being opened1 his body shone forth with vivacity1 by its mental and vital powers2 as the lake blushes with blooming lotuses at the sun's rising above the horizon4 #bj4 ,at this instant1 the lord bade him awake instantly at his word2 and he rose as the peacock is awakened1 at the roar of a cloud4 #ba4 ,finding his eyes shining with lustre1 and his mind strong with its past remembrance2 the lord of the three worlds1 spoke to him in the manner1 as he had formerly addressed the lotus-born ,brahm himself4 #bb4 ,o holy youth6 remember your large 7dominions71 and bring to your mind your youthful form and figure2 then think and ponder1 why you causelessly transform yourself to this torpid state4 #bc4 ,you who have no good to desire nor any evil to shun1 and look on want and plenty in the same light2 you must know that what is destined by ,god1 is all for your good4 #be4 ,you shall have to live here1 in the living liberated state of your mind1 and in full possession of your dominions1 for a kalpa period2 and shall have to pass your time with this body of yours1 and without any anxiety or earthly trouble whatever4 #bf4 ,the body being decayed by this time1 you shall have still to abide with your greatness of soul to the end2 till the body being broken down like an earthen vessel1 the vital life like the contained air of the pot1 come to mix with the common air of vacuum4 #bg4 ,your body which is liberated in its life time1 is to endure in its purity to the end of the kalpa1 and will witness generations passing before it without any diminution of itself4 #bh4 ,the end of the kalpa or dooms day1 is yet too far when the twelve suns will shine together2 the rocks will melt away1 and the world will be burnt down to ashes4 ,why then do you waste away your body even now8 #bi4 ,now the winds are not raging with fury1 nor is the world grey with age and covered with ashes over it4 ,the marks on the foreheads of the immortals are still uneffaced1 why then waste your body before its time8 #cj4 ,the lightnings of the deluging clouds1 do not now flash nor fall down like asoka flowers1 why then do you vainly waste your precious body so prematurely8 #ca4 ,the skies do not pour out their showers of rain-water on earth1 so as to overflood the mountain tops1 nor do they burst out in fire and burn them down to ashes2 why then do you waste away your body in vain8 #cb4 ,the old world is not yet dissolved into vapour1 nor fused to fumes and smoke2 neither are the deities all extinct1 after leaving ,brahm1 ,vishnu and ,siva to survive them2 why then do you waste yourself in vain8 7,if they are all alive1 you should learn to live also74 #cc4 ,the earth on all sides is yet so submerged under the water1 as to present the sight of the high mountains only on it1 why then waste you away your body in vain 7before the last doom and deluge of the earth874 #cd4 ,the sun yet does not dart his fiery rays1 with such fury in the sky1 as to split the mountains with hideous cracks2 nor do the diluvian clouds rattle and crackle in the midway sky2 7to presage the last day1 why then in vain waste you your body1 that is not foreboded to die874 #ce4 ,i wander everywhere on my vehicle of the eagle1 and take care of all animal beings lest they die before their time1 and do not therefore like your negligence of yourself4 #cf4 ,here are we and there the hills1 these are other beings and that is yourself2 this is the earth and that the sky1 all these are separate entities and must last of themselves2 why then should you neglect your body1 and do not live like the living8 #cg4 ,the man whose mind is deluded by gross ignorance1 and one who is the mark of afflictions1 is verily led to hail his death4 7,so the ,smriti says3--,very sick and corpulent men have their release in death74 #ch4 ,death is welcome to him1 who is too weak and too poor and grossly ignorant2 and who is always troubled by such and similar thoughts in his mind4 7,the disturbed mind is death and hell in itself74 #ci4 ,death is welcomed by him1 whose mind is enchained in the trap of greedy desires and thrills between its hopes and fears2 and who is hurried and carried about in quest of greed1 and is always restless within himself4 #dj4 ,he whose heart is parched by the thirst of greed1 and whose better thoughts are choked by it1 as the sprouts of corn are destroyed by worms2 is the person that welcomes his death at all times4 #da4 ,he who lets the creeping passions of his heart1 grow as big as palm trees1 to overshadow the forest of his mind1 and bear the fruits of continued pain and pleasure1 is the man who hails his death at all times4 #db4 ,he whose mind is festered by the weeds of cares1 growing as rank as his hair on the body2 and who is subject to the incessant evils of life1 is the man that welcomes death for his relief4 #dc4 ,he whose body is burning under the fire of diseases1 and whose limbs are slackened by age and weakness1 is the man to whom death is a remedy1 and who resorts to its aid for relief4 #dd4 ,he who is tormented by his ardent desires and raging anger1 as by the poison of snake biting1 is as a withered tree1 and invites instant death for his release4 #de4 ,it is the soul's quitting the body that is called death2 and this is unknown to the spiritualist1 who is quite indifferent about the entity and nonentity of the body4 #df4 ,life is a blessing to him1 whose thoughts do not rove beyond the confines of himself2 and to the wise man also who knows and investigates into the true nature of things4 #dg4 ,life is a blessing to him also1 who is not given to his egotism1 and whose understanding is not darkened by untruth1 and who preserves his evenness in all conditions of life4 #dh4 ,his life is a blessing to him1 who has the inward satisfaction and coolness of his understanding1 and is free from passions and enmity2 and looks on the world as a mere witness1 and having his concern with nothing4 #di4 ,he is blest in his life1 who has the knowledge of whatever is desirable or detestable to him1 and lives aloof from both2 with all his thoughts and feelings confined within himself2 7literally1 within his own heart and mind74 #ej4 ,his life is blest1 who views all gross things in the light of nothing1 and whose heart and mind are absorbed in his silent and conscious soul4 7i4e4 ,who witnesses and watches the emotions and motions of his heart and mind74 #ea4 ,blessed is his life1 who having his sight represses it from viewing the affairs of the world1 as if they are entirely unworthy of him4 #eb4 ,his life is blessed1 who neither rejoices nor grieves at what is desirable or disadvantageous to him2 but has his contentment in every state of his life whether favourable or not4 #ec4 ,he who is pure in his life1 and keeps company with pure minded men2 who spreads the purity of his conduct all about1 and shuns the society of the impure2 is as graceful to behold1 as the hoary swan with its snow white wings1 in the company of the fair fowls of the silvery lake4 #ed4 ,blessed is his life1 whose sight and remembrance1 and the mention of whose name1 give delight to all persons4 #ee4 ,know the life of that man1 ,o lord of demons1 to be truly happy1 whose lotus-like appearance is as delightsome to the bee-like eyes of men1 as the sight of the full moon is delightful to the world4 ,,chapter ,,lx4 ,,resuscitation ,,of ,,prahl,,da4 ,argument4 ,on the necessity of the observance of duty1 both in the secular as well as ,religious ,life4 ,the ,lord continued3--,it is the soundness of the body1 which men call life2 and it is the quitting of the present body for a future one1 which they call death4 7,activity is the life of the body74 #b4 ,you are released from both these states1 ,o high minded youth6 and have nothing to do with your life or death any more4 7,because the living liberated are freed from the cares of life1 and future transmigrations also74 #c4 ,it is for your acquaintance1 that ,i relate to you the components of life and death2 by knowledge of which you will not have to live nor die1 like other living beings on earth 7in pain and misery74 #d4 ,though situated in the body1 yet you are as unembodied as the disembodied spirit2 and though embosomed in vacuity1 yet are you as free and fleet as the wind1 on account of your being unattached to vacuum4 7,unattachment of the soul to the body and vital spirit1 constitutes its freedom74 #e4 ,your perception of the objects of the touch1 proves you to be an embodied being2 and your soul is said to be the cause of that perception2 as the open air is said to be the cause of the growth of trees1 for its putting no hindrance to their height4 ,but neither the soul is cause of perception1 nor the air of the growth of trees4 7,it is the mind which is the cause of the one1 as moisture of the other74 #f4 ,but the perception of outward things1 is no test of their materiality to the monoistic immaterialist2 as the sight of things in a dream1 is no proof of their substantiality1 nor of the corporeality of the percipient soul4 7,all external perceptions1 are as those in a dream74 #g4 ,all things are comprehended1 in yourself1 by the light of your intellect2 and your knowledge of the only ,one in all1 comprehends every thing in it4 ,how then can you have a body either to take to yourself or reject it from you8 #h4 ,whether the season of the spring appears or not1 or a hurricane happens to blow or subside2 it is nothing to the pure soul1 which is clear of all connection whatever4 7,the soul is unconnected with all occurrences74 #i4 ,whether the hills fall headlong to the ground1 or the flames of destruction devour all things2 or the rapid gales rend the skies1 it is no matter to the soul which rests secure in itself4 #aj4 ,whether the creation exists or not1 and whether all things perish or grow2 it is nothing to the soul which subsists of itself4 7,the increate soul is self existent and ever lasting74 #aa4 ,the ,lord of this body1 does not waste by waste of its frame1 nor he is strengthened by strength of the body2 neither does it move by any bodily movement1 nor sleep when the body and its senses are absorbed in sleep4 #ab4 ,whence does this false thought rise in your mind1 that you belong to the body1 and are an embodied being1 and that you come to take1 retain and quit this mortal frame at different times8 #ac4 ,forsake the thought1 that you will do so and so after doing this and that2 for they that know the truth1 have given up such desires and vain expectations4 7,since ,god is the disposer of all events74 #ad4 ,all waking and living persons1 have something or other to do in this world1 and have thereby to reap the results of their actions2 but he that does nothing1 does not take the name of an active agent1 nor has anything to expect 7but lives resigned to the will of ,providence74 #ae4 ,he who is no agent of an action1 has nothing to do with its consequence2 for he who does not sow the grains1 does not reap the harvest4 7,for as you sow1 so you reap74 #af4 ,desinence of action and its fruition1 brings on a quiescence1 which when it has become habitual and firm1 receives the name of liberation 7which is nothing to have or crave1 save what ,god gave of his own will1 agreeably to the prayer1 8,let not mine1 but thy will be done074 #ag4 ,all intellectual beings and enlightened men1 and those that lead pure and holy lives1 have all things under their comprehension1 wherefore there is nothing for them left to learn anew or reject what they have learnt4 7,the gods and sages are all knowing1 and have nothing to know or unknow any more74 #ah4 ,it is for limited understandings and limited powers of the body and mind1 to grasp or leave out some thing2 but to men of unbounded capacities1 there is nothing to be received or left out4 7,fulness can neither be more full1 nor wanting in any thing74 #ai4 ,when a man is set at ease after cessation of his relation of the possessor or possession of any external object1 and when this sense of his irrelation becomes a permanent feeling in him1 he is then said to be liberated in his life time4 7,total unconnection is perfect freedom74 #bj4 ,great men like yourself1 being placed in this state of perpetual unconcern and rest2 conduct themselves in the discharge of their duties1 with as much ease as in their sleep4 7,here is the main precept of the combination of internal torpitude with bodily action in the discharge of duties74 #ba4 ,when one's desires are drowned in his reliance on ,god1 he views the existing world--shining in his spiritual light4 #bb4 ,he takes no delight in the pleasing objects about him1 nor does he regret at the afflictions of others2 all his pleasure consisting in his own soul 7at its total indifference74 #bc4 ,with his wakeful mind1 he meets all the affairs of his concern with his spiritual unconcern2 as the mirror receives the reflexions of objects1 without being tainted by them4 #bd4 ,in his waking he reposes in himself1 and in his sleep he reclines amidst the drowsy world2 in his actions he turns about as frolicsome boys1 and his desires lie dormant in his soul4 #be4 ,o thou1 great soul1 thus continue to enjoy thy supreme bliss1 for the period of a ,kalpa 7a day of ,brahm71 by relying your mind in the victorious ,vishnu1 and with enjoying the prosperity of thy dominions by exercise of your virtues and good qualities4 7,the ultimate lesson is1 to be observant of the duties which are paramount on every body1 with relinquishment of all personal desire for oneself74 ,,chapter ,,xli4 ,,installation ,,of ,,prahl,,da ,,in ,,his ,,realm4 ,argument4 ,hari's ,inauguration of ,prahlda with blessings1 and appointment of him to the ,government4 ,vasishtha said3--,after ,hari the receptacle of the three worlds1 and observer of everything that passes in them2 had spoken in the aforesaid manner in his lucid speech1 shedding the coolness of moon beams3 #b4 ,prahlda became full blown in his body1 and his eyes shone forth as blooming lotuses2 he then spoke out with full possession of his mental powers4 #c4 ,prahlda said3--,lord6 ,i was much tired with very many state affairs1 and in thinking about the weal and woe of my people4 ,i have now found a little rest from my labour4 #d4 ,it is by thy grace1 my lord6 that ,i am settled in myself2 and whether ,i am in my trance or waking state1 ,i enjoy the tranquility of my mind at all times4 #e4 ,i always see thee seated in my heart1 with the clear sightedness of my mind2 and it is by my good luck1 that ,i have thee now in my presence and outside of it4 #f4 ,i had been all this time1 sitting without any thought in me2 and was mixed up as air in air1 in my mind's internal vision of thee4 #g4 ,i was not affected by grief or dulness1 nor infatuated by my zeal of asceticism or a wish of relinquishing my body 7that ,i remained in my torpid trance74 #h4 ,the ,one ,all being present in the mind1 there is no room for any grief in it1 at the loss of anything besides2 nor can any care for the world1 or caution of the body or life1 or any fear of any kind1 abide in his presence4 #i4 ,it is simply by pure desire of holiness1 rising spontaneously of itself in me2 that ,i had been situated in my saintlike and holy state4 #aj4 ,yes my ,lord1 ,i am disgusted with this world1 and long to resign its cares2 together with all the mutations of joy and grief1 which rise alternate in the minds of the unenlightened4 #aa4 ,i do not think that our embodied state is subject to misery1 and that our being freed from the bonds of the body is the cause of our release3 it is worldliness that is a venomous viper in the bosom1 and torments the ignorant only and not the sage4 7,because it is mind and not the body1 that is addicted to pleasure1 and feels the stings of pain74 #ab4 ,it is the ignorant and not the learned1 whose minds fluctuate with the thoughts1 that this is pleasure and the other is pain1 and that ,i have this and am in want of another4 7,the more they have1 the more they crave74 #ac4 ,the ignorant man thinks himself1 to be a person distinct from another2 and so all living beings devoid of the knowledge of truth1 entertain and exult in their egoistic thoughts4 #ad4 ,the erroneous idea that1 such things are acceptable to me1 and others are not so2 serves only to delude the ignorant1 and not the wise 7who acquiesce to whatever occurs to them74 #ae4 ,all things being contained by and situated in my all-pervading spirit1 how can we accept one and reject another thing1 as distinct from and undesirable to the selfsame ,one8 7,shall we desire only good from ,god1 and not the evil also8 ,job74 #af4 ,the whole universe whether real or unreal 7or composed of its substantiality and vacuity71 is a manifestation of ,omniscience2 we know not what is desirable or detestable in it to be accepted or rejected by us4 7,but must submit to the wise ordinance of providence74 #ag4 ,it is only by discrimination of the natures of the viewer and the view 7i4e4 of the subjective soul1 and the objective world72 and by reflecting the ,supreme ,soul in one's self1 that the mind receives its rest and tranquility4 #ah4 ,i was freed during my trance1 of the consciousness of my being or not being1 and of whatever is desirable or detestable to any one2 and ,i continue also1 in the same state of my mind even after ,i am awakened4 #ai4 ,this state being familiar to me1 ,i see every thing in the spirit within myself2 and ,i act according as it pleaseth thee4 7i4e4 ,not by mine but thy will74 #bj4 ,o lotus-eyed ,hari6 thou art adored in all the three worlds2 wherefore it behoveth thee to receive my adoration also1 offered in the proper form4 #ba4 ,saying so1 the lord of ,dnavas1 presented his platter of presents 7arghya7 before the god1 as the lord of hills pays his offerings to the full-moon4 7,this hill is the mount of moon rising1 which is hailed and welcomed by it74 #bb4 ,he worshipped ,hari first of all1 together with his weapons and his ,vehicle ,garuda2 and then he adored the bands of the gods and ,apsaras that accompanied him and the three worlds contained in him4 #bc4 ,after he had done worshipping the lord of the worlds1 with the worlds situated within and without him2 the ,lord of ,laxm spoke to him saying3-- #bd4 ,rise1 ,o lord of ,dnavas6 and sit upon your throne1 until ,i perform your inauguration this very moment4 #be4 ,hari then blew his pnchajanya shell summoning the five races1 of the gods1 siddhas1 sdhyas and men and ,daityas1 to attend at the ceremony4 #bf4 ,after this the lotus-eyed god placed him on the throne which he deserved1 and whereon he caused him to sit as cloud rests on the summit of a mountain4 #bg4 ,hari then caused him to make his sacred ablution1 with the waters of the milky and other oceans2 and those of the ,ganges and other holy rivers1 which were presented before him4 #bh4 ,all bodies of ,brhmans and ,rishis1 and all groups of ,siddhas and ,vidydharas2 with the ,loka-plas or regents of the quarters1 attended and assisted at the ceremony4 #bi4 ,then ,hari the immeasurable ,spirit1 anointed the great ,asura in the kingdom of the ,daityas2 and the ,maruta winds lauded his praise1 as they do the hymns of ,hari in heaven4 #cj4 ,then blessed by the gods and applauded by ,asuras1 ,prahlda greeted them all in his turn2 and was thus addressed at last by the slayer of ,madhu--the demoniac ,satan4 #ca4 ,the ,lord said3--,do thou reign here as sole monarch1 as long as the mount ,meru stands on the earth1 and the sun and moon shine in the sky2 and be fraught with all praiseworthy virtues of thine own4 #cb4 ,govern thy realm without any interested motive of thy own1 and without showing any symptom of anger or fear on your part2 but preserve your moderation and a tolerant spirit in all your affairs4 #cc4 ,may you never have any disquiet1 in this realm of excellent soil and plenteous provisions2 nor do you create any disturbance to the gods in heaven1 or to men on earth below4 #cd4 ,conduct yourself in your proper course at all events1 which may occur to you at any time or place2 and never allow yourself to be led astray1 by the caprice of your mind or the freaks of fancy4 #ce4 ,keep in mind your spiritual being1 and abandon your egoism and selfish views altogether2 and then by managing your affairs in one even tenor1 both in your want and prosperity1 you will evade all the vicissitudes of fortune4 #cf4 ,you have seen both the ways and dealings of this world1 and measured also the immeasurable depth of spiritual knowledge4 ,you know the state of every thing in every place1 and require no advice of any body4 #cg4 ,as you are now perfectly devoid of your anger1 passions and fears1 there is no more any chance of further broils between the gods and ,asuras1 under your rule over them in future4 #ch4 ,no more will the tears of ,asura females1 wash the decorations on their faces2 nor will the currents of rivers rise as high as lofty trees1 with floods of tears from their weeping eyes4 #ci4 ,the cessation of hostilities between the gods and demons1 will render the earth as quiet from this day1 as the unruffled ocean after its churning by the ,mandara mountain4 #dj4 ,the wives of the gods and demigods1 will no more be led away in captivity by one another2 but will rest fearless under the marital roofs of their husbands in future4 #da4 ,let thy expectations now rise from their dormancy1 of many long nights of dismal darkness1 and be crowned with success and prosperity2 and do thou1 ,o progeny of ,danu6 enjoy thy unconquerable royal fortune1 as in the company of thy charming consort4 ,,chapter ,,xlii4 ,,spirituality ,,of ,,prahl,,da4 ,argument4 ,the merit of hearing the narrative of ,vishnu1 and the cause of ,prahlda's awaking from his trance4 ,vasishtha continued3--,the lotus-eyed ,hari1 having said thus much to ,prahlda1 departed with the whole concourse of the assembled gods1 ,kinnaras and men1 from the abode of the ,asura4 #b4 ,then did ,prahlda and his associates throw handfuls of flowers on the departing god1 as he was mounted on the back of the king of birds 7,garuda--the eagle or bird of heaven74 #c4 ,the god crossed the heavenly ,ganges and reached at the milky ocean1 where he took his serpent couch as the black bee sits on the lotus-leaf4 #d4 ,the ,god ,vishnu sat on his serpent seat with as much ease1 as ,indra sits in heaven in the assembly of the gods2 and as the lord of the demons1 was made to sit in the infernal region wholly devoid of all his cares4 #e4 ,i have now related to you1 ,rma6 the whole narrative of ,prahlda's coming to his sense1 from the state of his insensibility2 and this account is as charming to the holy hearer1 as the cooling moon-beams are refreshing to the tired traveller4 #f4 ,the man that ponders in his mind1 the manner of ,prahlda's resuscitation to life2 is regenerated in that felicitous state1 from the sinfulness of his former condition4 #g4 ,a cursory rehearsal of his narration1 wipes off the sins of men2 while the deep consideration of its spiritual sense1 leads one to his eternal salvation4 #h4 ,the ignorant are released from their ignorance1 and the deep thinker is released from his sins2 therefore do not neglect to ponder well on it1 for the remission of all your sins4 #i4 ,the man who considers well the manner of ,prahlda's gaining his proficiency1 gets a remission of all the sins committed by him in his repeated previous states of life4 #aj4 ,rma said3--,tell me sir1 how the sound of the pnchajanya conch shell1 roused the mind of the devout ,prahlda from its immersion in holy meditation4 #aa4 ,vasishtha replied3--,know ,rma1 that there are two states of liberation attending on sinless persons1 the one is the emancipation of one in his embodied state in this life1 and the other is after his departure from here4 #ab4 ,the embodied liberation means one's continuance in his living body1 but with a state of mind freed from its attachment to worldly things1 and liberated from the desire of fruition and reward of all his meritorious acts4 #ac4 ,the disembodied liberation is obtained after the soul is released from the body1 and is settled in the ,supreme ,spirit4 ,it is an enfranchisement from the recurrence of future life and birth in this mortal world4 #ad4 ,the living liberated man is like a fried grain1 whose regerminating power is parched within itself1 and the desire of whose heart is purified from every expectation of future reward or regeneration4 #ae4 ,he remains in the pure1 holy and magnanimous state of his mind1 who resigns himself solely to the meditation of the ,great soul1 and continues as if he were asleep in his living and waking states4 #af4 ,being thus entranced in his inward meditation1 he continues in a torpid state for a thousand years1 and wakes again to his senses1 if he is allowed to live long ever after that period4 #ag4 ,prahlda remained thus with his holy thoughts suppressed within himself1 until he was roused from his trance by the shrill sound of the conch-shell4 #ah4 ,hari is the soul of all beings1 and he who assimilates himself to that god in his thought2 becomes identified with the supreme soul1 which is the cause of all4 #ai4 ,no sooner the god thought that ,prahlda should come to his sense1 than his sensation came immediately to him at the divine will4 #bj4 ,the world has no other cause1 but the divine spirit2 which with the assistance of the causal elements1 takes different forms on itself at the time of creation2 and therefore it is the spirit of ,hari that constitutes the world4 #ba4 ,the worship of ,god in spirit1 presents ,hari to the spiritual sight2 and the worship of ,hari in his outward form1 represents the figure to the soul and the inner mind4 #bb4 ,do you1 ,o ,rma6 put out the visible sights from your view1 and look at the inmost soul within yourself2 being thus accustomed to spiritual meditation1 you will soon have the sight of your ,god4 #bc4 ,the world presents a scene of the gloomy rainy weather1 with showers of woes falling on all sides2 it is likely to freeze us in ignorance1 unless we look to the sun of our reason 7or1 unless we abide under the sunshine of reason74 #bd4 ,it is by grace of ,god that we can avoid the delusions of the world1 as we may escape from a goblin by means of a spell4 #be4 ,it is at the will of the spirit1 that the thick darkness of the mind1 is dispersed and cleared off in time2 the world is a net-work of delusion1 which is scattered like a smoke by the breeze of reason4 ,,chapter ,,xliii4 ,,rest ,,and ,,repose ,,of ,,prahl,,da4 ,argument4 ,all knowledge is derived by one's own attention and personal exertion1 joined with his reliance on the grace of ,god4 ,rma said3--,sir1 your knowledge of all truths1 and the light of your holy discourses1 have gratified me as much1 as the cooling moon-beams gratify the medicinal plants 7whence the moon is called oshadhsa or lord of medicinal drugs74 #b4 ,your gentle and purifying words are as gratifying to my ears1 as the beautiful and sweet flowers delight the external senses 7by their colours and odours74 7,sweet words are often compared with flowers by ,persian and ,urdu poets3 as1 guleazrouzeijaved4 ,elahikar sakhur meriko up phol47 #c4 ,sir1 if the exertions of men1 as you said1 be the causes of their success1 how was it that ,prahlda came to be enlightened without his effort or attempt8 7in obtaining his divine knowledge without his learning or help of a preceptor74 #d4 ,vasishtha replied3--,yes ,rma1 it was by his manly exertion1 that the highminded ,prahlda had acquired his divine knowledge2 and there was no other cause 7of his knowing and having whatever he knew and possessed74 #e4 ,the soul of man is the same as the spirit of ,nryana1 7which means abiding in man72 and there is no difference between them1 as there is none between the oil and the sesamum seed2 and as the cloth and its whiteness1 and the flower and its fragrance are not distinct things4 7,because the spirit of ,god was breathed into the nostrils of man4 ,nryana and ,purusha both mean the spirit dwelling in man74 #f4 ,and ,vishnu is the same with his spirit or the soul of man1 and the human soul is the same with ,vishnu 7which means the inherent spirit72 ,vishnu and the soul are synonymous terms as the plant and the vegetable4 #g4 ,prahlda came at first to know the soul by himself 7of his own intuition71 it was afterwards by means of his intellectual power1 that he was led to the persuasion and made many proselytes after his own example4 #h4 ,it was by his own desert1 that ,prahlda obtained his boon from ,vishnu2 and it was by the exercise of his own reasoning1 that he came to the knowledge of the eternal ,mind4 #i4 ,sometimes the soul is awakened of itself by one's own intuition1 and at others it is roused by the grace of the personal god ,vishnu1 owing to one's faith in his person4 7,as it is said3 8,thy faith will save thee074 #aj4 ,and though this god may be pleased with his prolonged service and devout worship1 yet he is unable to confer spiritual knowledge to one devoid of his reasoning faculty4 7,or to one who has no understanding4 ,hence gross idolators can have no salvation1 which is to be had by spiritual knowledge only4 ,blind faith is of no good1 without the light of reason74 #aa4 ,hence the primary cause of spiritual light is the intelligence of a man and which is gained by exertion of his mental powers only2 the secondary causes may be the blessing and grace of a deity1 but ,i wish you to prefer the former one for your salvation4 7,so it is knowledge and intrinsic merit which exalt a man1 and not the mere favour of a patron1 is ever able to raise the unworthy74 #ab4 ,exert therefore your manliness at first1 to keep the quintuple organs of sense under proper control2 and habituate yourself with all diligence to cultivate your understanding1 and the power of reasoning4 #ac4 ,for know whatever gain any one makes at any time1 it is owing to his own endeavours only that he gains the same1 and not by any other means whatever4 #ad4 ,it is only by dependence on your manly powers1 that you can surmount the insuperable barriers of your sensual appetites2 and then by crossing over the ocean of this world1 reach to the other shore of supreme felicity4 #ae4 ,it requires no exertion or manly effort to see the figure of ,vishnu2 but the mere sight of the image is not sufficient to save you1 or else the birds and beasts would all be saved by looking at it4 #af4 ,if it were in the power of the spiritual guide also to save his foolish followers by his preachings2 it would be possible also to the leaders of camels and kine1 to save their herds in their future lives4 7,this figure is set in many temples1 and in stones also74 #ag4 ,it is in the power of the mind only to acquire anything good for one's self1 and not the favour of ,hari or that of ,hara1 or the influence of money1 that is able to effect anything4 #ah4 ,it is by means of constant practice1 accompanied by self-resignation and self-controul1 that one is enabled to effect anything2 and whatever he is unable to do by these means1 is impossible for him to do by any other in the three worlds4 #ai4 ,look to the spirit in the spirit1 and adore the spirit in your own soul2 behold the supreme soul in yourself1 and have the universal soul in your own soul1 and thus remain with it4 #bj4 ,fools flying from attending to the sstras1 or practising their self-devotion and exercise of reason1 have adopted to themselves the ,vaishnava faith as a path leading to their better being 7or a means towards the great object of final beatitude74 #ba4 ,practice and diligence are said to be steps to self-edification1 and rites and ceremonies are represented as secondary courses resorted to for want of the former6 #bb4 ,the senses being refractory what is the good of ceremonial observances1 and these being under control1 it is useless to observe the ritual4 7,in both ways the rituals are useless to men of virtuous and vicious habits2 the former being in no need1 of them and the latter not benefiting by them74 #bc4 ,without rationality and dispassionateness of his spirit1 it is hard to have ,hari 7or spiritual felicity72 and when there is the cool and calm reasoning of the mind1 it is as useless to have the idol of ,hari1 as to place a lotus in the hand of the dead and liberated4 #bd4 ,when you have the qualities of abstraction and composure in your mind1 think you have every thing in yourself2 for these being in your possession1 you become an adept1 or else you are an ass of the forest4 7that is good for nothing74 #be4 ,men are eager to find favour in the sight of the gods 7and great men72 but they do not seek the favour of their hearts and minds 7which can give them whatever blessing is derived from any other74 #bf4 ,vishnu the indwelling spirit of the body1 is situated in the inmost soul of every individual2 it is the ignorant fool only that forsake the innermost ,vishnu1 and seek the outer form for its leading to the other 7which is more closely allied to us than the latter74 #bg4 ,the consciousness dwelling in the cavity of the heart1 is the true body of the everlasting spirit2 and the outward form of ,vishnu1 holding the conchshell1 cudgel1 lotus and the discus1 is but a false representation of it4 7,a fabrication of the ignorant for the immaterial spirit1 in a material form74 #bh4 ,he who forsakes the real form1 and follows the fictitious one1 lets off the ambrosia pass from his hand1 in pursuit of some promised confectionary4 #bi4 ,he who is not settled amidst the charming scenery of his spiritual meditation1 lets his frantic mind to rove at large1 after every object that presents itself before him4 #cj4 ,he who has not the abstract knowledge of the soul in himself1 is under the subjection of his infatuated mind2 and worships the image bearing the conch1 discus1 club and lotus in its hands1 as the supreme ,lord and ,god4 #ca4 ,it is by practice of continued austerity1 and a prolonged worship of this deity1 that the mind of the devotee becomes purified in process of time1 and gets rid of its turbulent passions at last4 #cb4 ,but the daily practice of self-control and abstract meditation1 gives the mind the same purity1 and like the mra or mango fruit1 it gets its accompanying virtues one by one4 7,the virtues of the mango are its flavour1 colour c474 #cc4 ,so the soul is said to get in itself the virtues of peace1 contentment and the rest1 by means of the external adoration of ,hari2 and it is for this reason that the practice of idol worship is prescribed in the sstras4 7,as a preparatory step to holiness and spiritual worship74 #cd4 ,he who obtains his boon from the all-powerful god1 gets it in reward of his merit2 as a fruit of the tree of his long practice4 #ce4 ,it is mental labour 7lit43 painstaking71 which is the foundation of every improvement1 and of all lasting good in life2 just as the cultivated soil is the cause of the good condition of the harvest4 #cf4 ,even the digging of the ground1 and the pulling of the hill 7by bodily labour71 is productive of no good without application of the mind4 7,gloss4 ,the digging of the ground alludes to the mining of the earth by the sons of ,sagara2 and the pulling of the hill refers to the churning of the sea with ,mandara by the gods and demons4 ,both these hardy works were for the sake of obtaining the gems hid under them which required knowledge 7of geology774 #cg4 ,men may undergo a thousand transmigrations1 and wander about the earth in various births and shapes1 and yet find no rest composure of their minds4 #ch4 ,they may worship ,brahm1 ,vishnu and the ,rudras for ever1 and gain their favour also1 and yet can have no salvation owing to the perturbed state of their minds4 #ci4 ,leave off worshipping the visible form or image of ,vishnu 7or any other god71 either internally or externally in your mind or before your sight2 and put an end to your transmigration1 by meditating on your consciousness alone4 #dj4 ,behold the unsullied form of ,one infinite ,god in your conscious self1 and by forsaking all whatever it is conscious of4 ,relish the sweet essence of the one real entity1 and go over the ocean of repeated births in the mortal world4 ,,chapter ,,xliv4 ,,narrative ,,of ,g,,dhi ,,and ,,his ,,destruction4 ,argument4 ,narrative of ,gdhi in illustration of the ,adoration of ,vishnu4 ,vasishtha said3--,rma2 it is the government of the restless mind alone1 that is able to destroy the delusion1 which causes the interminable transmigrations in this mortal world4 ,there is no other means to this end4 #b4 ,hear attentively1 ,o sinless ,rma6 this story which ,i am going to relate to you1 in order to show you the intricacy of understanding the nature of worldly delusions4 #c4 ,there is the large district of ,kosala on the surface of this land1 which is full of forests and fruitful trees1 forming as groves of ,kalpa arbors2 and abounding with minerals like the ,sumeru mountain4 #d4 ,there lived a learned ,brhman1 known by the name of ,gdhi2 who was intelligent and versed in the ,vedas1 and remained as an image of virtue4 #e4 ,from his youth he continued with the calmness of his mind1 and abstracted from and indifferent to worldly affairs2 and was of as pure and unsullied a soul as the clear sky above4 #f4 ,then intent on some fixed purpose of his mind1 he left the company of his friends1 and went out to a forest to perform his austere devotion4 #g4 ,he found there a lake filled with full blown lotuses1 and the moon shining in the sky with the scattered stars about her2 and all shedding their lustre like showers of rain4 #h4 ,he went down into the lake1 and stood in the midst of the waters up to his neck2 his body was below water1 and his head floated over it as a lotus2 and he stood upon his devotion1 intent with a view to have the sight of ,vishnu present before him4 #i4 ,he thus passed full eight months1 continuing with his body immerged in the water of the lake2 and his face was shrivelled and wan1 like the lotuses of his lake for want of sun shine4 #aj4 ,when he was emaciated by his austerities1 his god ,hari appeared before him1 in the manner of a dark cloud of the rainy weather1 appearing over the parched earth of the hot season4 #aa4 ,the ,lord said3--,rise ,o ,brhman6 from amidst the water1 and receive thy desired blessing of me2 because the tree of thy vow1 is now pregnant with its expected fruit4 #ab4 ,the ,brhman replied3--,i bow to thee1 ,o my lord ,vishnu6 thou art the receptacle of the three worlds1 and the reservoir of innumerable starry worlds1 which rise as lotuses in the lake of thy heart1 and whereon thou sittest like the black bee 7to behold their beauty74 #ac4 ,i want to behold my lord1 the spiritual delusion which thou hast ordained to blind fold this world1 and known as ,vishnu ,my4 #ad4 ,vasishtha said3--,to this the god replied3--you shall verily behold this delusion1 and get rid of it afterwards1 by virtue of thy devotion4 ,saying so1 the god disappeared from his sight as an aerial castle4 #ae4 ,vishnu being gone1 the good ,brhman got up from his watery bed1 in the manner of the fair and humid moon1 rising from amidst the cool and white milky ocean4 #af4 ,he was glad in his soul at the sight of the lord of world1 and his heart was as full blown with joy2 as the ,kumuda 7selenian7 lotuses unfold at the sight of the moon4 #ag4 ,he then passed some days in that forest1 overjoyed in his mind by the sight of ,hari1 and employed himself in discharge of his ,brhmanical duties4 #ah4 ,once on a time as he had been bathing in the lake1 overspread with full-blown lotuses1 he thought upon the words of ,vishnu1 as the great sages reflect in their minds the sense of texts of ,vedas4 #ai4 ,then in the act of his discharging his sacerdotal functions in the midst of sacred water1 he made his mental prayer for the expurgation of his sins4 7,this is the ceremony agha-marshna74 #bj4 ,as he was performing this act in the midst of the water1 he chanced to forget his sacred mantras 7texts71 and was drowned in deep water in the confusion of his mind4 #ba4 ,he thought that his body had fallen down like a mountain tree1 in the dale below by a blast of wind2 and that his dead corpse was taken up and mourned over by his friends4 #bb4 ,he thought that his vital breath had fled away from his being1 and the members of his body were as motionless as the shrubs of sugar cane2 laid down on the ground by a hurricane4 #bc4 ,he thought his countenance to have faded away1 and grown as pale as the withered leaf of a tree2 and that his body now turned to a carcass1 was lying on the ground like a lotus-bud torn from its stalk4 #bd4 ,his eye balls were as dull and dim1 as the stars of the morning are shorn of their beams2 and the ground seemed to be as dry to him as in a drought of rain water1 and filled with flying dust on all sides4 #be4 ,he believed his dead body was beset all about by his kind friends1 weeping upon it with their sad and sorrowful countenances1 and loudly lamenting and crying over it like birds upon trees4 #bf4 ,he thought his faithful wife sitting at his feet as handsome lotus flower1 and weeping as profusely with a shower of tears from her lotus-like eyes1 as the rushing of waters at the breaking of an embankment4 #bg4 ,his sorrowing mother with her loud wailing and mournful ditties1 was buzzing like the humming bee2 and holding the chin newly over grown with whiskers in her tender hand4 #bh4 ,his friends were sitting by his side with their dejected looks1 and with trickling tears dropping down their faces and cheeks2 and these washed his dead body1 as the melting dews on withered leaves1 bedew the parent tree4 #bi4 ,the members of his body now ceased to befriend him1 like strangers who decline to become friends for fear of future separation1 or turning unfriendly ever afterwards in life4 #cj4 ,the open lips leaving the teeth bare1 seemed to deride at the vanity of human life2 as the white and bony teethed ascetics and cynics do on fickleness of worldly events4 #ca4 ,his mouth was as speechless1 as that of a devotee in his meditation2 and the body was as motionless1 as it was made of mud and clay2 it slept to wake no more1 like a sage absorbed in his hypnotism4 #cb4 ,it remained quiet with its lifted ears1 as if to listen to the cries and wailings of the mourning friends2 in order to judge the degrees of their affection and grief for him4 #cc4 ,then the relatives raised their loud lamentations1 with the sobbing and beating of their breasts1 swooning and rising1 and shedding floods of tears from their leaky eyes4 #cd4 ,afterwards the sorrowful relations1 removed the disgusting corpse with their bitter cries for its funeral1 seeing it no more in future in this passing world4 #ce4 ,then they bore the body to the funeral ground with its rotten flesh and entrails1 and daubed all over with mud and dust1 and placed it on the ground1 strewn over with unnumbered bones and skeletons1 and dried and rotten carcasses4 #cf4 ,flights of flying vultures shaded the sunbeams on high1 and the burning piles drove the darkness below2 the fearful glare of open mouthed jackals flashed on all sides1 as they were flames of living fire4 #cg4 ,there the ravens were bathed in floods of blood1 and the crows dipping their wings in it2 ravenous birds were tearing the entrails1 and the old vultures were entrapped in those strings4 #ch4 ,the friends of the dead burnt the corpse in the funeral flame and reduced to ashes2 and the moisture of the body flew in fumes1 as the waters of the ocean are evaporated by the marine fire4 #ci4 ,the burning wood of the funeral pile1 consumed the dead body with loud cracking noise2 and the dry fuel of the pile1 flashed in ambient flames with curling smoke over them4 #dj4 ,the devouring fire gnawed down the bones with crackling noise1 and filled the atmosphere with the filthy stink and stench4 ,it gorged up all that was soft or hard1 as the elephant devours the reeds with the moisture contained in their cellular vessels4 ,,chapter ,,xlv4 ,g,,dhi ,,reborn ,,as ,a ,,chand,,la1 ,,and ,,made ,,king ,,over ,,the ,,kir ,,tribe4 ,argument4 ,gdhi reborn in a ,chandal1 ,his ,life and ,election as ,king of ,kir4 ,vasishtha said3--,then ,gdhi1 standing as he was amidst the water with his sorrowful heart1 saw many other occurrences in the clearness of his mind4 #b4 ,he saw a village in the vicinity of ,bhuta mandala 7,butan7 full of its inhabitants1 and that he was reborn there in the womb of a ,chandla woman1 in which he remained with great pain4 #c4 ,confined in the cavity of the womb1 he felt his body pressed by the pressure of the intestines1 while his senses were sorely annoyed by being constrained to abide the stink of the ordure and filth in the intestinal parts of ,chandla woman4 #d4 ,after the foetus was matured1 he was born in proper time1 with its black complexion like a dark cloud of the rainy season1 and soiled with filth all over its body4 #e4 ,it grew up to childhood and then to boyhood in the ,chandla's house1 and moved about here and there like a pebble thrown up by the current of the ,yamuna stream4 #f4 ,it reached its twelfth and then its sixteenth year of age1 and had its body fully developed like a rainy cloud increasing in its size4 #g4 ,then accompanied by a pack of hounds1 the lad roved from one forest to another1 and continued to hunt after and kill the wild deer1 in his occupation of a huntsman4 #h4 ,he was then joined with a ,candli spouse1 as black as the leaf of a tamla plant1 and who with her budding breasts1 and palms1 resembled the newly sprouting stalks and leaves of trees4 #i4 ,she was black and swarthy in her whole complexion1 except her two rows of milk white teeth1 and had all her limbs as brisk and supple as the tender creepers of the forest4 #aj4 ,they sported together in the skirts of the forest in their youthful dalliance1 and wandered about the flowery meadows1 like a couple of nigrescent bees4 #aa4 ,when tired they took their seats on beds of leaves and creepers1 which were spread over the plains1 like those strewn over the skirts of the ,vindhya hills1 by the driving winds4 #ab4 ,they reposed in woodland groves1 and slept in the caverns of mountains2 they sat on heaps of leaflets1 and had their abode under shrubberies and bowers of creeping plants4 #ac4 ,they decorated their heads with kinkirata flowers1 and their necks and bosoms with blossoms of various kinds4 ,they hung ketaka flowers in their earholes1 and made necklaces of amra florets4 #ad4 ,they rolled on beds of flowers and roved about the foot of the mountain2 they knew all the arbours where to resort1 and were skilled in archery and hunting the deer4 #ae4 ,they begot many children as the offshoots of their race in the hilly region2 and they were as rude and rough as the prickly thorns of the khadira plant4 #af4 ,after passing their youth in family life1 they came gradually to their decay and decline2 till at last they were overtaken by decrepit old age1 which was as dry of pleasure as the parched ground of the desert4 #ag4 ,then returning to their native village in the ,bhuta or ,bhota district1 they built for themselves a poor hut of leaves and straws1 and there lived as recluse hermits 7passing their lives in holy devotion74 #ah4 ,gdhi found his body worn out with age1 and grown as thin and lean as a dry leaf1 and as a withered tamla tree growing in a mountain cave2 which for want of moisture soon dwindles into decrepitude4 #ai4 ,he saw his ,chandla family increasing in its members1 and himself becoming cramped in his means and crabbed in his speech in his extreme old age4 #bj4 ,as ,gdhi found himself to be the oldest man alive among the ,chandlas1 and had his comfort in the members of his family in his dotage3-- #ba4 ,he came to see at last all his family to be swept away by the cruel hand of death1 as the rain water carries away the fallen leaves of the forest4 #bb4 ,he continued to lament over their loss1 with his heart rent with sorrow2 and his eyes were suffused in tears1 like those of a stag deer separated from its companions4 #bc4 ,thus passing some days in that forest with his heart overflown with grief1 he left at last his natal land1 as the aquatic fowls quit their native lake1 when its waters and the lotus plants are dried up4 #bd4 ,he travelled through many countries with his sad and sickly heart1 without finding a spot of rest and repose2 and was driven to and fro1 as a cloud is carried by contrary winds4 #be4 ,on one time he entered the opulent city of the ,kirs1 and observed the birds flying over it1 like so many balloons hanging in the air4 #bf4 ,there he saw rows of trees on both sides of the road1 waving their variegated leaves and clusters of flowers like enamelled cloths and gems2 and the path strewn over with beautiful flowers of various kinds up to the heels4 #bg4 ,he then came to the royal road1 resembling the milky path of heaven2 and found it filled by soldiers and citizens1 and their women without number4 #bh4 ,he saw there the auspicious royal elephant decorated with its gemming and embroidered trappings2 and appearing as the golden mountain of the gods moving on the earth4 #bi4 ,he learnt it to be rambling about in search of a new king1 to be elected in lieu of the last king who was lately dead4 ,the royal elephant was employed as a jeweller to select the best gem to be placed on the royal throne4 #cj4 ,the ,chandla remained to look steadfastly on the elephant with his curious eye1 and found it to be no other than a hill in motion4 #ca4 ,as he was looking on it with amazement1 the elephant came to him and lifted him with his trunk2 then setting him on his head with respect1 bore him as the mount ,meru bears the sun on its top4 #cb4 ,seeing him to be sitting on the animal's head1 the people sounded their trumpets2 the noise whereof was as loud as that of the resounding ocean1 to the roaring of the diluvian clouds in the sky4 #cc4 ,then the acclamation of #8,victory to the king1' rose from the assembled throng and filled the air around2 and seemed as it were the united cry of matutinal birds over the waking 7or rising7 world4 #cd4 ,next rose the loud voices of the panegyrists1 which1 moved in the air like the dashing waves of the sea4 #ce4 ,then the matrons joined to anoint him as their king1 and moved about him like the waves of the sea2 surrounding the ,mandara mountain after its labour of churning4 #cf4 ,the respectable ladies adorned him afterwards with many ornaments of various gems1 as the sea laves the rock on its shore2 with the many coloured waves under the beams of the rising sun4 #cg4 ,youthful maidens poured cooling ointments on him1 as the raining clouds pour down their waters1 on the tops of mountains4 #ch4 ,other women decorated his person with wreaths of fragrant flowers1 with their tender hands2 as the season of spring adorns the forest with variety of flowers1 with her hands of the tender stalks and branches4 #ci4 ,they put a great many paints and pastes upon his person1 which decorated it1 as the rays of the sun1 paint the mountain with the many colours of its minerals4 #dj4 ,his body being decorated with ornaments made of gems and gold1 attracted all hearts unto him2 as the mount ,meru is attractive of all hearts1 by the variegated clouds of evening shining upon it4 #da4 ,he was adorned by beauteous maids1 with shoots of creeping plants2 which gave him the appearance of the kalpa tree1 entwined by its creepers4 #db4 ,being thus anointed and decorated1 he was attended to by all the royal family and subjects2 as a shady and flowering tree1 is resorted to by the travellers4 #dc4 ,they all assembled and installed him on the throne1 as the gods join together1 to place ,indra on the throne1 after he is borne on the back of the ,airvata elephant4 #dd4 ,in this manner1 was the ,chandla made a king in the city of the ,kirs2 and he was as much overjoyed at his unexpected good fortune1 as a raven is delighted to find a stout dead deer in the forest4 #de4 ,his feet were rubbed by the lotus-like hands of the ,kiri queen1 and his body daubed with odorous powder of frankincense1 which gave it the brightening appearance of the evening with the crimson clouds4 #df4 ,he flaunted in the ,kir city and in the midst of their women1 as a lion struts in the company of lionesses in the flowery forest4 #dg4 ,he now forgot his former pains and sorrows2 and his person was as much cooled1 as by wearing a necklace of pearls1 dropped from the heads of elephants killed by lions4 ,and he was as much delighted at the enjoyment of the luxuries in company with these good people1 as a sun-burnt elephant is refreshed1 in a lake full of water and forage4 #dh4 ,he reigned here for sometime in his self-gotten kingdom1 having extended his power and mandates on all sides2 he ruled the state through the medium of the ministers1 and was himself known by the name of ,gvala throughout his dominions4 ,,chapter ,,xlvi4 ,g,,dhi',s ,,loss ,,of ,,his ,,visionary ,,kingdom4 ,argument4 ,continuation of ,gdhi's ,vision3-- ,vasishtha continued3--,thus was ,gdhi surrounded by his courtiers1 and attended by his ministers2 the chiefs paid their homage to him1 and the royal umbrella was raised above his head and the chouri flapped about him4 #b4 ,he attained great dignity on seeing his mandates were carried out on every side4 ,he was delighted to learn the state affairs1 and to be informed that his subjects were happy and lived fearless within his dominion4 #c4 ,the pans of the panegyrists1 made him forget himself and his former state2 and the excess of his delight1 made him as giddy as if by intoxication4 #d4 ,he reigned for full eight years over the ,kiri kingdom1 and managed himself in an honourable manner all along that time4 #e4 ,he was once sitting at his pleasure and without his regal attire in the open air2 and was looking at the clear firmament1 which was devoid of clouds and darkness1 and without the light of the sun1 moon and stars4 #f4 ,his heart was full with the enjoyment of royal dignity1 and did not think much of the trinkets and ornaments1 which were loaded upon him4 #g4 ,he went abroad at one time in this naked state of his body1 and beheld the setting sun bending his course below the horizon from his wonted path of glory4 7,the setting sun refers to his present state and his impending fall74 #h4 ,he saw there a band of chandlas of black complexions and big bodies1 singing like melodious cuckoos the approach of the vernal season4 #i4 ,they were striking the strings of their wired instruments--lyre1 with the strokes of their trembling fingers2 as the swarm of sweet sounding bees1 shake the tremulous leaves of trees with their fluttering and buzzing4 #aj4 ,there stood an old man among them1 who seemed to be the leader of the band2 and appeared with his grey head and ruby eyes1 like the mount ,meru with his snow covered top and gemming caverns4 #aa4 ,he accosted the king saying3--,how is it1 ,o ,klanjaka6 that you came to be here1 has the king of this place taken you for his associate on account of your skill in music8 #ab4 ,does he take a liking for sweet songsters1 as they do for the musical kokilas1 and does he load upon them his favours1 with presents of household cloths and seats8 #ac4 ,i am as much glad to see you here today 7in this happy condition of yours71 as men are pleased to see the mango tree1 fraught with its fruits and flowers in spring4 #ad4 ,i am as glad in my heart as the budding lotus at the sight of the rising sun1 and the selenian or medicinal plants at moon rise2 and as great men are pleased with all their best gains1 so am ,i pleased at seeing thee here1 because the highest limit of joys is the sight of a friend4 #ae4 ,as the ,chandla was addressing the king in the said manner1 he acquainted him of the manner in which the wheel of time turned to his favour4 7,here is a misprint of avadhrana for avadhrana1 which would alter the meaning and express1 that he felt ashamed at the speech74 #af4 ,at this instant his consorts and servants that were standing at the window1 overheard their conversation1 and were in deep sorrow to learn that he was a ,chandla by birth4 #ag4 ,they were as sick at heart as the lotus-flowers under a shower of frost1 and as a tract of land under a draught2 and the citizens were as cheerless upon learning this1 as upon seeing the conflagration of a mountain wood4 #ah4 ,he hurled his defiance at these words of the old ,chandla1 as the lion lying on the ground1 shows his teeth at the sneering of a cat on the top of a tree4 #ai4 ,he fled in haste into the inner apartment1 and among its sorrowful inmates1 with as much palpitation of his heart1 as the reluctant swan enters a lake of withering lotuses1 in the dry season4 #bj4 ,his limbs grew stiff1 and his countenance became pale with fear2 and his knees tottered with inward rage1 as the trunks of trees shake with the burning fire in their hollows4 7,the sami or sin tree is an instance of it4 ,gloss74 #ba4 ,he beheld all persons there sitting in a melancholy mood1 with their downcast looks and drooping heads2 like the bending tops of plants1 eaten up at the root by mice and rats4 #bb4 ,the ministers1 the ladies of the harem and all people of the city1 refrained from touching his person1 as they avoid the touch of a dead body lying in the house4 #bc4 ,the servants ceased to minister unto him1 and the ladies with all their love and sorrow for him1 loathed his company4 #bd4 ,they looked upon his cheerless face and dark complexion with its departed lustre1 as the funeral ground which every one loathes to look upon4 #be4 ,though the people sorrowed for his darksome body1 now smoking with fumes of his grief2 yet they durst not approach his person1 which appeared to burn as a volcano amidst its smoke4 #bf4 ,the courtiers left him with the heavings of their hearts1 nor were his orders obeyed any more1 than those of quenching the cool ashes with water4 #bg4 ,the people fled from him as from a heinous ,rkshasa1 who is the cause of evil and danger only4 #bh4 ,thus was he shunned by all1 and left lonesome amidst the populous city2 and became as an unbefriended traveller passing through a foreign country1 without money or skill to support him4 #bi4 ,though he called and accosted every body1 yet he got no answer from any one2 as the hollow sounding reed1 is never returned with a reply by any of the passers by4 #cj4 ,they all said to one another1 that the guilt of their long association with the ,chandla1 cannot be expiated by any other penance1 than by the act of burning themselves alive on the funeral pile in the form of self-immolation4 #ca4 ,being so resolved1 the ministers and citizens all joined together1 and raised for themselves piles with heaps of dry wood4 #cb4 ,these being lighted1 blazed all about the ground like stars in the sky1 and the city was filled with loud wailings of the people all around4 #cc4 ,the wailing wives were shedding showers of tears with their loud and piteous cries2 and the weeping people were heaving their heavy groans with their choked voices1 all about the burning furnaces4 #cd4 ,the plaintive cries of the dependants of the self-cremating ministers1 rose as the swell of whistling winds amidst the forest trees4 #ce4 ,the bodies of great ,brhmans1 that were burnt on the piles1 sent forth their fatted fumes in the air2 which were scattered about by the winds1 and overcast the landscape as with a portentous mist4 #cf4 ,the winds bore aloft and spread far and wide in the open sky1 the stench of the burning fat and flesh of men2 which invited flocks of the flying fowls of the air to the feast1 and the disk of the sun was hid under the wide extending shadow of the winged tribe4 #cg4 ,the flame of the burning pile1 borne by the winds to the sky1 burned as a conflagration on high2 and the flying sparks of fire scattered in the air1 appeared as falling meteors blazing in the horizon4 #ch4 ,here the helpless boys were crying for their ornaments being robbed by atrocious robbers1 owing to their want of guardians2 and there the citizens were threatened with the loss both of their lives and properties by the dacoits4 #ci4 ,on one side the people were seen to lament the loss of their relatives 7in the destructive fire72 on the other were the bands of thieves1 lurking and prying unobserved about the houses for plunder and booty4 #dj4 ,as adverse fate brought on this direful change on the devoted city2 its horrified inhabitants remained in mute amazement2 as on the last doom of nature4 #da4 ,gavala1 the ,chandla prince1 whose mind was purified and whose manners were refined in the society of the great men of the palace2 witnessed the sad catastrophe of the state1 and mourned in himself with a pensive heart4 #db4 ,it is all owing to me1 said he1 that all this woe has befallen on this state2 and that time has brought on the untimely dissolution of the doomsday2 both on this realm and the royal family and its ministerial officers4 #dc4 ,what is the good of this miserable life of mine8 ,my death is a blessing to me than living in this wretched state4 ,it is better for the mean and base to die away1 than live to be reviled by others4 #dd4 ,thus resolved1 ,gavala prepared a pile for himself1 and made an offering of his body in the burning furnace1 like the poor moth dropping on fire1 without betraying a sigh4 #de4 ,as ,gavala cast his body 7nick named as ,gavala7 amidst the flame1 and was pulling his limbs singed by the fire2 their violent motion and his painful emotion1 roused the dreaming ,gdhi from his reverie amidst the water4 #df4 ,vlmki said3--,as the sage was saying these things1 the day departed with the setting sun to its evening devotion2 the congregation broke with mutual salutations1 for the performance of their evening ablutions1 and assembled again with the rising sun after dispersion of the gloom of night4 ,,chapter ,,xlvii4 ,,verification ,,of ,g,,dhi',s ,,vision4 ,argument4 ,gdhi learns from a guest the report of the ,keri people1 and goes out to inquire into the fact on the spot4 ,vasishtha resumed3--,gdhi was soon afterwards relieved from the perturbation of his mind at the delusions of the world2 and he was set at rest from his perturbed state1 like the disturbed sea after subsidence of its waves4 #b4 ,his mind being freed from its painful thoughts1 regained its repose after the troublesome dream1 had passed away1 and he resumed his calmness1 as the god ,brahm had his rest1 after the labour of his creation was over at the end of the kalpa 7the time of his creative will or the duration of creation74 #c4 ,he regained his senses slowly1 as a man upon waking from his sleep2 and as one gains his sobriety after the passing off of his ebriety4 #d4 ,he then said to himself1 ,i am the same ,gdhi and in the same function 7of my sacred ablution in the water74 ,all this is nothing that ,i had been seeing so long1 and this ,i see as clearly as men see things after dispersion of the shade of night4 #e4 ,remembering himself what he was 7i4e4 coming to himself71 he lifted his feet from amidst the water 7i4e4 got out of it72 as the lotus-bud lifts its head above the water1 after the frost is over in spring4 #f4 ,he said again1 this is the same water1 sky and earth 7where ,i stood before72 but what ,i was just seeing1 is quite astonishing to me4 #g4 ,what am ,i and what do ,i see now1 and what was ,i and had been doing all this time8 ,with these thoughts he remained a long time with his knitted brows and staring eyes4 #h4 ,it was my weakness1 said he1 that showed me this delusion2 and knowing it for certain1 he came out of the water1 as the rising sun appears above the horizon4 #i4 ,then rising on the bank1 he said3--,ah6 where is that mother and wife of mine1 who attended on me at the moment of my death4 #aj4 ,or were my parents dead in the ignorant state of my boyhood1 like the parent plant of a young shoot1 cut off by the sword of death8 #aa4 ,i am unmarried and know not the form of a wife1 and am as ignorant of conjugal love1 as a ,brhman is stranger to the pernicious taste of forbidden liquors4 #ab4 ,i am too far from my country and know none of my friends and relatives2 unto whom ,i shall return and there to die4 #ac4 ,therefore all these scenes that ,i have come to see1 are no more than the forms of the fairy land pictured in my fancy4 #ad4 ,be it as it may1 all this is but delusion and dream1 and we are living dead among our friends2 it is all magic and delusion1 and nothing is true or real herein4 #ae4 ,our minds are as wild beasts1 roaming furiously in the forest of error2 which presents endless scenes of delusion to living beings at large4 #af4 ,reflecting on these delusions in his mind1 ,gdhi passed some days at his own house amidst the woods4 #ag4 ,once on a time he happened to entertain a ,brhman at his house as his guest1 who resorted there to take his rest from his travels4 #ah4 ,he was highly gratified with feasting upon fruits and syrup of flowers1 and was as refreshed supplied with sap as the tree which is supplied by the bounteous spring1 and shoots forth in its foliage and fruitage in time4 #ai4 ,they then performed their evening service1 and turned their beads1 and afterwards took to their beds made of tender leaves and grass4 #bj4 ,there they began to talk on divine subjects1 with which they were conversant2 and the words fell from the lips1 like the sweets of the vernal season4 #ba4 ,then ,gdhi asked his guest in the course of their conversation1 saying3 why is it sir1 that you are so thin and lean and appear to lie so very weary4 #bb4 ,the guest replied3--,hear me sir1 relate to you the cause both of my leanness and weariness1 and ,i will tell you the true facts1 and not as a travelling teller of tales deals and lies4 #bc4 ,there is on the surface of this land1 and in the woody tracts of the north1 the great district of the ,kir 7,kirgis871 which is far renowned for its richness4 7,kir the land of the ,gees in ,afghanistan74 #bd4 ,i lived in the city there2 and was honoured by its inhabitants1 and the gust of my soul and mind were mightily pleased with the variety of dainty food that ,i used to get there4 #be4 ,there it was once related to me by some one in the way of gossip1 that a chandla had once been the king of that country for the space of eight years4 #bf4 ,i inquired of the village people about the truth of this report1 and they all told me with one voice1 that a chandla1 had really reigned there for full eight years4 #bg4 ,but being discovered at last as such1 he immolated himself on the burning pile2 which was followed by the self-immolation of hundreds of ,brhmans on the funeral pyre4 #bh4 ,hearing this news from their mouths1 ,i departed from that district1 intending1 ,o ,brhman1 to do my penance1 by making a pilgrimage to ,prayga 7,allahabad1 on the doab or confluence of the two sacred streams of ,gang and ,jamuna74 #bi4 ,i made my chndryana fast for three days and nights1 and had to break my fast only this day4 ,it is for this reason1 that have become so very thin and lean1 as you find me at present4 #cj4 ,vasishtha said3--,gdhi on hearing this1 made a hundred inquiries of his guest about the matter1 to which he answered everything in verification of the fact4 #ca4 ,gdhi was quite surprised at this narration1 and passed the night till sunrise in great palpitation of his heart4 #cb4 ,waking in the morning1 he made his ablution and discharged his matins2 then took leave of his guest1 and began to reflect in himself with his bewildered understanding4 #cc4 ,he said to himself1 what ,i saw in my delusion1 is ratified as a fact by my ,brhman guest4 ,i am puzzled to think1 whether this be a magic1 or a fascination of the conjurer ,sambara4 #cd4 ,what ,i saw about my death amidst my relatives1 was undoubtedly a delusion of my mind2 but the latter part of my vision 7of becoming a ,chandla71 is verified by the ,brhman's observance of the penance ,chndryana for his having entered the ,chandla city4 #ce4 ,i must therefore learn fully the particulars of the ,chandla1 and proceed immediately to the ,bhuta country 7,bhutan87 with an undaunted mind4 #cf4 ,thus determined1 ,gdhi rose to visit the distant district1 as the sun rises over the horizon to visit all the sides of ,sumeru 7the ,altain chain1 at the bottom of which the country of the ,kirgis is situated74 #cg4 ,he travelled onward1 and obtained at last the sight of the country he had seen in his dream2 as intelligent and wayfaring men1 reach to their desired destinations in distant regions4 #ch4 ,finding everything1 however unattainable it may appear at first1 to be attained by perseverance1 ,gdhi was resolved to make a test of the truth of his delusive dream4 #ci4 ,he had proceeded from his home1 with the swiftness of a current rivulet in the rainy weather2 and traversed through many unknown countries1 as a cloud passes over distant realms on the back of its airy steed4 #dj4 ,at last he came to the country of the ,bhatas 7,bhoteas71 a people following their own debased customs2 and thought himself to be got amongst a savage people1 as a camel is confounded to find itself1 fallen in a karanja forest1 in quest of thorny thistles4 7,the camels or cramelas are called kantaka bhojes1 from their browsing the brambles74 #da4 ,there he saw in its vicinity a city1 as what he had seen in his delusion2 and resembling in every respect the habitation of the ,gandharva race4 #db4 ,proceeding onward1 he saw at the further end1 the locality of the chandlas1 resembling the hell-pit of the infernal region4 7,the out-castes are always located at the filthy outskirts of towns74 #dc4 ,it was as spacious a place as what he had seen in his vision1 and beheld his own likeness in the dream appearing in the figures of the chandlas1 as one sees the shape of a ,gandharva or ghost1 in his dream or delirium4 #dd4 ,he saw in that place the habitation of chandlas1 as what he had seen before in his delusion1 and observed with grief and coldness of his mind 7the deserted abodes of his fellow ,chandlas74 #de4 ,he saw his own residence flooded over by rain water grown with sprouts of barley and brambles2 his house was left roofless1 and his bedstead was almost indiscernible4 #df4 ,his hut presented the picture of poverty and wretchedness1 and its compound was a scene of ruin and desolation 7as if it was laid waste by the hand of oppression and pillage74 #dg4 ,gdhi stood long gazing upon the dry white bones of bulls and cows1 buffaloes and horses1 which lay strewn over the plains round about his hut2 and which he remembered to be the remains of the beasts of his prey and slaughter 7lit43--the bones broken under the teeth and jaws of men and wild beasts74 #dh4 ,he saw the dry hollow skulls lying on the ground1 which had served for his eating and drinking vessels before2 and which still lay unmoved on the spot1 and were filled with rain water 7as if to supply him with drink74 #di4 ,he saw strings of the dried entrails of the beasts of his victims1 lying like parched plants on the plain1 and pining with thirst for the rain-water4 #ej4 ,gdhi who was conscious of himself 7as ,gdhi71 the ,brhman looked long at his former house and its environs1 resembling the dry and dilapidated skeleton of a human body1 lying unburied on the naked land4 #ea4 ,he stood amazed at what he saw1 and then withdrew himself to the adjacent village2 as when a traveller repairs to the habitation of the ,aryas1 from his sojourning in the land of barbarians 7,mlech'chas74 #eb4 ,there he asked some one saying1 sir1 do you remember anything concerning the former state of yonder village1 and the lives of its chandla inhabitants8 #ec4 ,i have heard all good people say1 that knowing men are conversant with the annals of all places1 as they know every spot on a globe in their hand4 #ed4 ,if you recollect aught of the good old chandla that1 lived retired at yonder spot1 and if you remember his adventures1 as every one does the past accidents of his own life3-- #ee4 ,if you are acquainted with the particulars thereabouts1 then please to relate them unto me2 for it is said there is great spirit in directing a stranger1 and in dispelling the doubts of one hanging in suspense4 #ef4 ,the village people being one by one importuned in this manner by the strange ,brhman2 they were as much surprised at his odd request1 as physicians are concerned at the abnormal complaint of a patient4 #eg4 ,the villagers said3--,it is an undeniable truth1 ,o ,brhman6 as you say1 that there lived a chandla of hideous shape by name of ,katanjala at that place4 #eh4 ,he was beset by a large family1 consisting of his sons1 grandsons1 friends and servants2 and had other relatives and kinsmen besides4 ,his children were as many as the fruits of a mango tree4 #ei4 ,but cruel fate snatched all his family in course of time1 as a conflagration burns down a mountain forest with all its fruits and flowers at once4 #fj4 ,he then deserted his native land and went over to the city of the ,kirs1 of which he became the king2 and reigned there for the space of twice four years4 #fa4 ,the citizens coming to know his mean birth afterwards1 drove him from there at last2 as they remove a noxious and poisonous tree from the garden4 #fb4 ,gdhi seeing the people immolating themselves on funeral piles entered into a burning pyre1 which he had prepared for himself2 and was thus purified with others by the sacred fire pvaka4 #fc4 ,but tell us1 ,o ,brhman1 why you are so curiously inquisitive about the chandla1 and as to whether he was any friend of yours1 or you had contracted any friendship with him4 #fd4 ,being accosted in this manner1 ,gdhi made many more inquiries of them concerning the chandla1 and passed a whole month in their several houses on his inquiry4 #fe4 ,he also told the village people1 all that he knew of the chandla in his dream2 and they heard him attentively relating the whole story from first to last4 #ff4 ,gdhi being informed of all the particulars regarding the chandla1 both from the hearsay of the people as well as from his personal observations2 returned equally ashamed and astonished to his abode1 with the disgraceful reflection of his past vileness1 which was stamped like the black spot of the moon upon the tablet of his mind4 ,,chapter ,,xlviii4 ,,on ,,the ,,wondrous ,,power ,,of ,,illusion4 ,argument4 ,devotion of ,gdhi after his return1 and ,vishnu's exhibition of the extraordinary power of delusion to him ,vasishtha continued3--,gdhi was bewildered in his mind1 at all that he heard and observed about the ,chandla and his residence1 and felt uneasy to learn more about them4 #b4 ,he went back to the place1 and observed the abodes that lay scattered upon the plain2 as when the lotus-born ,brahm looks over the ruins1 made by the great deluge at the end of a kalpa age4 #c4 ,he said to himself1 those bones lying scattered about the ruined huts in this forest1 look like little imps 7pischas71 gathered round the trees standing on the burial ground4 #d4 ,these posts and pegs of elephant's tusks1 that are fastened to and upon the walls of the ruined houses2 look like the craigs of mount ,meru1 drowned under the waters of the kalpa deluge4 #e4 ,here the ,chandla feasted on his meat food of monkey's flesh1 and dressed with the sprouts of young bamboos2 and there he caroused on his country grog1 in company with his drunken friends4 #f4 ,here he slept in the embrace of his murky spouse1 on his bed of the lion's skin2 being drunk with the better liquor mixed with the ichor1 exuding from the frontal proboscis of the elephant4 #g4 ,there was a pack of hounds1 tied to the trunk of the withered ,bharaeda tree1 and fed with the rotten flesh of the putrid carcasses4 #h4 ,here ,i see three earthen vessels covered with the hides of buffaloes1 resembling fragments of dark clouds2 and which had once contained the precious pearls falling from the sculls of slain elephants4 7,the low and poor people1 use earthen pots and boiling kettles for boxes and chests74 #i4 ,i see the site of the place which ,i had seen in my dream1 and where the ,chandla boys played on the dust1 with as much glee and gaiety1 as the cuckoos have in flitting on the tufts of mango leaves4 #aj4 ,i see the place ,i had seen in my vision1 where the boys sang responsive to the tune of their bamboo pipes2 and drank the milk of bitches1 and adorned themselves with flowers from the funeral grounds4 #aa4 ,here the families of the wedding parties1 met together to celebrate their marriage festivity2 and danced and sang as loudly1 as the noise of the dashing waves of the sea4 #ab4 ,there ,i find the bamboo cages1 still suspended on high2 which were laid before1 for catching the flying birds of the air2 in order to be killed for the food 7of their slayers74 #ac4 ,vasishtha resumed3--,thus ,gdhi remained for a long time on the spot1 observing all what he remembered to have seen in his dream2 and was lost in wonder1 to think on the miraculous disclosure of these things in his dream4 7,lit43--heart-strings palpitated with surprise c474 #ad4 ,he then departed from that place1 and travelled through many countries beyond the boundaries of ,butan1 for a long time4 #ae4 ,he passed over many rivers and rocks1 and through many deserts and forests2 until he reached to the snowy mountain1 and the habitation of humankind beyond its borders4 #af4 ,he then arrived at the city of a great monarch1 the towers of which rose as hills upon the earth2 and there stopped after his long journey1 as when ,nrada rests in his heavenly dome1 after the fatigue of travelling through the numerous worlds4 #ag4 ,he beheld in that city all the places answering to the romantic thoughts in his mind1 and those as he had seen and enjoyed in his dream1 and then asked the citizens in a respectful manner4 #ah4 ,good ,sirs1 said he1 do you remember any thing regarding the ,chandla king that reigned here for sometime1 which1 if you do1 be pleased to relate unto me in its proper order4 #ai4 ,the citizens replied3--,yes1 ,o ,brhman1 there reigned here a ,chandla king for full eight years1 and he was elected to its government1 by the auspicious elephant of the realm4 #bj4 ,being at last discovered to be of so vile a race1 he committed his self-immolation on the funeral pyre2 and it is now a dozen of years1 since the direful event has taken place4 #ba4 ,in this manner the inquisitive ,gdhi continued in his inquiry of every man he met with1 and was satisfied to learn the same information from the mouth of every body there4 #bb4 ,he then beheld the king of that city coming with his body guards and vehicles1 and whom he recognized to be no other than the god ,vishnu and his attendants as he had seen in his devotion1 and were now going out of the city4 #bc4 ,he saw the sky shadowed by the cloud of dust raised by the feet of the passing procession2 and remembered with grief the like state of his pomp under his past kingship4 #bd4 ,he said to himself1 here are the same ,kiri damsels with their rosy skins1 resembling the petals of lotuses2 and those with their bodies blazing as liquid gold1 and their cerulean eyes trembling like blue lotuses4 #be4 ,the waving of the chouri flappers1 flashes with the light of bright moonbeams2 and resembles the falling waters of a cascade1 and clusters of ksa flowers4 #bf4 ,beautiful maidens1 waving the snow white fans in their beauteous hands1 resembled the forest plants with pearly flower on their branches4 #bg4 ,the rows of furious elephants1 standing on both sides of the land1 are like thick lines of kalpa trees1 growing on ridges of the ,sumeru mountains4 #bh4 ,these chieftains resembling the gods ,yama1 ,kuvera and ,varuna--the lord of waters1 are like the regents of the different quarters of the sky1 accompanying ,indra--the lord of heaven4 #bi4 ,these long extending lines of goodly edifices1 which are full of a great variety of things1 and abounding in all sorts of comforts1 resemble a grove of kalpa trees1 conferring all the objects of desire4 #cj4 ,in this royal city of the ,kirs1 and in the manners of its assembled people1 ,i see exactly the same customs and usages1 as those of the kingdom of my past life4 #ca4 ,truly this is but a vision in my dream1 and appearing as a reality in my waking state2 ,i cannot understand why this delusive magic show is spread out before me4 #cb4 ,o yes1 ,i am as fast bound by my ignorance1 and captivated by my reminiscence1 as a captive bird in a net1 that has lost all power over itself4 #cc4 ,o fie6 that my silly mind is so deluded by its desires1 that it is always wont to mistake the shadow for the substance1 of people dwelling in their aerial castles4 #cd4 ,this extraordinary magic1 ,i ween is shown to me by ,vishnu--the holder of the discus1 of whom ,i recollect to have asked the favour of showing ,my or delusion to me4 #ce4 ,i will now betake myself to austere devotion in the cavern of a hill1 in order to learn the origin and subsistence of delusion 7i4e4 how the deceitful delusion sprang from the truthful ,god1 and where in it consists74 #cf4 ,having long thought in this manner1 ,gdhi went out of the city1 and came to the cavern of mountain2 where he rested after all his travels and travail of thought1 like a lion tired with his roaming for forage4 #cg4 ,he remained there for a whole year1 living only on the water of the cataract collected in the hollow of his palm2 and devoted himself to the worship of ,vishnu1 the holder of the ,sringi bow4 #ch4 ,then the lotus eyed god appeared to him in his watery form1 which was as clear and graceful to sight1 as the limpid lake of autumn with the blue lotuses full blown upon it4 #ci4 ,with this form1 the god approached to the hermit's cell in the mountain1 and stood over it in the likeness of a transparent watery cloud1 resting on the humid atmosphere4 #dj4 ,the lord spoke to him saying3--,gdhi thou hast fully seen the great spell of my magic 7my72 and known the network or delusion1 which is spread by destiny over all the affairs of this world4 7i4e4 ,man is destined1 and to be deluded to think the false scenes of the world as real ones74 #da4 ,thou hast now well understood the nature of delusion1 which thou didst desire in thy heart to know1 what is it again that thou wantest to know1 by these austerities of thine in this mountain cave8 #db4 ,vasishtha said3--,gdhi the best of ,brhmans1 seeing ,hari addressing him in this manner1 honoured him duly with strewing plentiful of flowers at his divine feet4 #dc4 ,after ,gdhi had made his offering of flowers1 with due obeisance and turning round the deity2 he addressed him with his words1 sounding as sweet as notes of the chtaka to the blooming lotus4 #dd4 ,gdhi said3--,lord6 ,i have seen the dark delusion1 that thou hast shown me in her form of gloominess2 ,i pray thee now to show her unto me in her fair form1 as the sun appears after the gloom of night4 #de4 ,the mind which is vitiated by the dirt of its desires1 views a great many errors1 rising before it like false phantoms and visions in a dream2 but how is it my lord6 that the same visions continue to be seen in the waking state also 7or as waking dreams likewise78 #df4 ,it was for a moment only that ,i thought to have seen some thing as false as a dream1 when ,i stood amidst the waters but how was it1 ,o thou enlightener of the mind1 that it became manifest to my outward sense and sight8 #dg4 ,why was not the delusion of my birth and death as a ,chandla1 which took place long ago1 and lately verified by many visible vestiges1 confined in my memory only1 as well as other idle creations of the brain1 but became palpable to my naked eyes8 #dh4 ,the lord replied3--,gdhi6 it is the nature of delirium as of one's desires1 to present many false appearances to view2 and to make one believe what he has never seen before1 to be present to his external sight1 which in reality is a vision of his mind only4 #di4 ,there is nothing on the outside of any body as the earth1 sea1 hills and the sky2 they are all contained in the mind as the fruits1 flowers and leaves of trees1 are born in the seed and grow from its germ4 #ej4 ,like fruits and flowers growing out of the seed and its sprout1 this earth and all other things are the productions of the mind alone1 and not distinct from it in their essences 7i4e4 all sensible perceptions are not reflexions of the inborn ideas of the mind74 #ea4 ,know it for certain that this earth and all other things1 are situated in the mind and not outside of it2 as the fruit1 flowers and leaves are all contained in the inside of the seed and not without it4 #eb4 ,the sight of things present1 and the thoughts of the absent past and unseen future1 are all but acts of the mind1 as the making and unmaking of pots1 are both of them the doings of the pot maker4 #ec4 ,whatever notions there are in the minds of men from their youth to age are alike to the phantoms of their dream or the deliriums of their ebriety or some 7mental7 disease4 #ed4 ,the settled desires of the mind present a thousand appearances before its sight1 as the rooted plants on earth1 abound with fruits and flowers of various kinds1 on the surface of the ground4 #ee4 ,but the plants being rooted out of the ground1 there remains no vestige of a fruit or flower or leaf upon earth3 so the desires being driven out of the mind1 there is no more any trace of anything left behind them2 nor is there any probability of future transmigrations1 when the reminiscence of the past is utterly obliterated from the soul4 #ef4 ,it is no wonder for the shifting stage of the mind1 to present you the single scene of the ,chandla1 when it has in store1 and can with equal ease show you an infinity of appearances at its pleasure4 7,the drama of life exhibits but a partial scene at a time74 #eg4 ,it was the impression 7eidolon7 in thy mind1 that made thee think thyself as the ,chandla1 in the manner of the many phantoms1 that rise before the mind in the delirium of a sickly person4 #eh4 ,it was the same phrenzy that made thee see the advent of thy ,brhman guest1 and entertain him with board and bed2 and all thy conversation with him1 was no other than the phantasies of thy mind4 #ei4 ,then the thoughts of thy departure from home1 and arrival at the district of the ,bhootas1 thy sight of the ,bhotias and their villages and habitations1 were but aberrations of thy mind4 #fj4 ,next thy sight of the ruins of the former abode of ,katanjala1 and the account that thou didst get of him from the mouths of the people1 were all the fumes of thy fancy4 #fa4 ,afterwards thy visit to the city of the ,kirs1 and the tale told thee of the ,chandla's reign by the people1 were the excogitations of thy own mind4 #fb4 ,thus all that thou didst hear and see1 was the net-work of thy imagination1 and what thou dost believe as true is as false as a phantom of thy brain4 #fc4 ,the mind infatuated by its hopes and desires sees everything before it1 how far soever it may be removed from it2 as one dreams of objects as present before him1 which would take a whole year for him to reach at4 #fd4 ,there was neither the guest nor the city1 nor were there the ,bhotias or the ,kiris that thou didst see in reality4 ,it was all a day dream1 that thou didst see with thy mind's eye4 #fe4 ,the truth is1 that on thy way to the country of the ,bhotias at one time1 thou didst halt in the cave of this mountain1 as a stag rests himself in a forest1 after his long wandering4 #ff4 ,there being tired with the fatigue of thy travel1 thou didst fall into a sound sleep2 and dreamt of the ,bhotia city and the ,chandla1 in thy reverie without seeing anything in reality4 #fg4 ,it was there and in the same state of thy mind that thou sawest the city of the ,kirs2 and it was the delusion of thy mind that showed thee those things at the time of thy devotion in the water4 #fh4 ,in this manner thou dost see many other things1 wherever thou goest at any time2 as a high flier sees his vagaries on all sides about him4 7,all worldly sights1 are but vagaries of imagination74 #fi4 ,rise therefore and remain unshaken in the discharge of thy duties1 without being misled by the vagaries of thy mind2 because it is practice of one's profession that leads him to success1 and not the ideals or his mind4 7i4e4 ,mind thyself what thou art1 and not what thou dost fancy to be74 #gj4 ,vasishtha said3--,so saying the lotus-naveled ,hari1 who is worshipped by the saints and sages in all places1 went to his abode in the sea1 where he was received by the hands of the gods and holy sages1 who led him to his residence4 7,vishnu is called lotus-naveled on account of ,brahma's birth from it1 who is thence named the lotus-born 74 ,,chapter ,,xlix4 ,g,,dhi',s ,,gaining ,,of ,,true ,,knowledge4 ,argument4 ,gdhi gains his knowledge and ,liberation from ,hari in his ,life-time4 ,vasishtha continued3--,vishnu being gone1 ,gdhi began to wander again about the ,bhota country1 as a cloud continues to move about in the air4 #b4 ,having collected many informations about himself in the life of the chandla1 he betook himself again to the worship of ,vishnu in the cave of a mountain4 #c4 ,in course of a short time1 ,hari appeared to him again2 as it is his nature to be pleased with a little devotion1 made with sincerity of heart4 #d4 ,the god spoke to ,gdhi with as much complaisance1 as the watery cloud addresses the peacock2 and asked him what he wanted again by his repeated devotion4 #e4 ,gdhi replied3--,lord6 ,i have again wandered about the countries of the ,bhotas and ,kirs for these past six months1 and found no discrepancy in the accounts1 they gave of me lately from the former ones4 #f4 ,thou hast told me1 ,lord6 all this to be mere delusion1 7which prove to be positive facts by the testimony of every body74 ,i know the words of the great1 serve to dissipate and not increase the delusion 7as it is done by thy words74 #g4 ,the ,lord said3--,it often happens that many things are of simultaneous occurrence at the one and same time2 as the kkatlya sanyoga or the synchronous flying of the crow and the falling of the fruit upon him4 ,thus it was that the idea of the ,chandla was of contemporaneous growth in the minds of all the ,bhotas and ,kirs as of thyself3 as there are many men that are prepossessed with the same opinion with others1 however wrong it may be4 #h4 ,it was by cause of this1 that they corresponded with thy thoughts1 and related thy story as thou didst reflect it thyself3 because a cogitation or reflection of something cannot be otherwise at the same time 7but it must appear to every body alike74 #i4 ,it is true that a ,chandla had erected a house at the border of the village1 which thou didst see to be now reduced to ruins2 but it was an erroneous conception of thine1 to think thyself the very man1 and to have built the very house4 7,it was the mistake of thy personality for another1 as it often overtakes the minds of many men74 #aj4 ,sometimes the same mistake lays hold on many minds1 as the multitude is seen to be led astray1 by the simultaneous current of the same opinions in many ways4 #aa4 ,in this manner many men see at once the same dream1 as the giddy heads of drunken men1 fall equally into the same kind of dizziness at the same time1 of seeing the earth and skies turning and rolling round them4 #ab4 ,many boys are seen at once to join in the same sport1 and a whole herd of stags is observed to meet together in the same verdant field4 #ac4 ,many men are seen simultaneously to pursue the same employment1 for the purpose of gaining the like object of their pursuit 7as it is seen in the flight and fighting of an army for their safety or victory74 #ad4 ,it is commonly said1 that time is the giver 7or producer7 and obstructer of the objects of human pursuits as of all other events2 but time is as quiescent as the supreme spirit1 and it is the desire and exertion of people1 that are the causes of their desired effects4 #ae4 ,time is a formless void1 and is identic with the nature and form of the increate great ,lord ,god himself4 ,it is neither the giver nor taker of anything to or from any one at any time4 #af4 ,time according to its common reckoning by years1 kalpas and yuga-ages1 is classed among the categories of substance2 but time far from being a substance1 is the source of all substances4 #ag4 ,men of deluded understanding are subject to the errors1 arising from the like cause of their fallacy2 and it was owing to this false conception1 that the ,bhota and ,kiri people1 fell into the very same error4 7,like cause means1 the same kind of bias or prejudice c474 #ah4 ,therefore employ thyself to do thy duty1 and try to know thy true-self2 get rid of the error of thy personality 7as so and so71 and move about as freely as ,i do by myself 7as a free aerial spirit74 #ai4 ,saying this1 the lord ,vishnu disappeared from his sight2 and ,gdhi remained in his cave1 with great perplexity of his mind4 #bj4 ,he passed some months on the same hill1 and then resumed his devotion to ,vishnu with redoubled fervency4 #ba4 ,he saw his god appearing again to his view1 when he bowed down before him1 and addressed him as follows3-- #bb4 ,gdhi said3--,o ,lord6 ,i am quite bewildered with the thought of my ,chandlship1 and my reflection on the delusions of this world4 #bc4 ,do thou deign to extricate me from my errors1 and employ me to the only act of adoring the ,holy one4 #bd4 ,the lord said3--,this world1 ,o ,brhman6 is a delusion1 like the enchantment of the conjurer ,sambara2 all things here1 are the wondrous productions of imagination1 and proceed from forgetfulness of the self4 #be4 ,it was your error that made you see many things1 in your sleeping and waking dreams4 #bf4 ,the ,kirs were led also to see the same things like thyself1 and to mistake those falsities as true1 owing to the same error laying hold of all of you at the same time4 7,as the tricks of a juggler are thought to be true by the observers74 #bg4 ,now hear me tell you the truth as it was for your own good2 and whereby your error will fade away1 like a creeping plant in the chilling month of ,november4 #bh4 ,the ,chandla ,ktanjaka1 whom thou thinkest to be thyself1 was a man really existent in the same locality before4 #bi4 ,who being bereaved of his family there1 went out from that place to wander about in foreign parts2 when he became king of the ,kiris1 and afterwards immerged himself in the fire4 #cj4 ,this state of ,ktanjaka entered into thy mind1 when thou hadst been standing amidst the water in thy devotion2 and the thoughts of the whole career of the ,chandla1 had altogether engrossed thy mind4 #ca4 ,things which are seen or thought of once1 can hardly escape from the memory2 and it sometimes happens that the mind comes to see many things in its imagination1 which it has never seen before its eyes4 #cb4 ,in the manner of a man's vision of a kingdom in his dream1 and like the delirium caused by the vitiated humours1 of the body2 the mind sees many day dreams and deliriums in its waking and healthy states also4 #cc4 ,the past conduct of ,ktanja presented itself to your mind1 as the past and future events of the world1 are present before the mental vision of an oracle 7lit43--a seer of the three times74 #cd4 ,that this is ,i1 and these things and those friends are mine2 is the mistake of those that are devoid of their self-knowledge2 7as thou didst think that ,ktanja to be thyself1 and his house1 goods and relatives to be thine also74 #ce4 ,but that #8,i am all in all' is the belief of the truly wise1 which prevents them from falling into such mistakes2 and keeps them from the wrong notions of individualities and particularities1 from their belief in the generality of all persons and things4 #cf4 ,this general and cumenical view of all things1 preserves people from the mistaken notions of pleasure and pain2 and makes the drowning wretch as buoyant1 as the floating gourd or bottle tied to a sinking net4 #cg4 ,but thou art entangled in the snare of thy desire1 and art lost to thy good sense2 nor canst thou be at thy perfect ease1 as long as thou dost suffer under the symptoms of thy sickness4 #ch4 ,it is because of thy imperfect knowledge1 that thou art incapable to ward off the errors of thy mind2 just as it is impossible for a man to protect himself from the rain1 without his endeavours to raise a shed or shelter for himself4 #ci4 ,thou art easily susceptible of every impression of thy untutored mind1 as a small tree is easily over-reached by a tall person4 #dj4 ,the heart is the nave or axis of the wheel of delusion2 if thou canst stop the motion of this central power1 there is nothing to disturb thee any more4 7self-regret1 says the gloss1 serves to stop the motion of the heart74 #da4 ,now rise and repair to the sacred bower on this mountain1 and there perform your austerities for full ten years with a steady mind2 so that thou mayst attain to thy perfect knowledge at the end of this period4 #db4 ,so saying1 the lotus-eyed god disappeared from that place1 as a flimsy cloud or candle-light or the billow of ,jamuna1 is put out by a slight gust of the wind4 #dc4 ,gdhi then gradually gained his dispassionateness1 by means of his discrimination2 as the trees fade away for want of moisture1 at the end of autumn4 #dd4 ,now getting rid of the vagaries of his mind1 ,gdhi remained to reflect upon and blamed himself1 for his fostering the false thoughts of the ,chandla and the like4 #de4 ,he then with his heart melting in pity and sorrow for himself1 repaired to the ,rishya-mukha mount1 for the purpose of making his penitence2 and he sat there in the manner of a rainy cloud1 stopping on the top of a mountain4 #df4 ,he relinquished all his desires1 and performed his austere devotion 7as it was his duty72 and at last he attained the knowledge of his self1 after the expiration of the tenth year of his penitence4 #dg4 ,having obtained his knowledge of himself like the great-souled ,brahm1 and getting rid of his fears and sorrows in this world of retribution2 he wandered about with the joy of a living liberated being1 and with perfect tranquility of his mind1 resembling the serene lustre of the full-moon1 revolving in the sphere of the sky4 ,,chapter ,l4 ,,intentions ,,of ,r,,ma4 ,argument4 ,on subjection of the mind and greatness of knowledge2 and stoutness of the heart as the cause of all evil4 ,vasishtha continued3--,know ,rma1 this delusion to be as extensive in its form1 as it is inexplicable in its nature2 it is fraught with ignorance2 it is a spiritual illusion and no sensible deception4 #b4 ,look on the one hand at the erroneous dream of the ,brhman for a couple of hours1 and his transformation into the state of ,chandla which lasted for many years4 #c4 ,observe how the false conception of the ,brhman1 appeared as present to his sensible perception2 and see how the false thought appeared as true to him1 and his true knowledge of him-self vanishing at last into untruth4 #d4 ,i say therefore this illusion1 to be utterly inexplicable in its nature2 and how it leads the unguarded mind1 to a great many errors and difficulties and dangers at last4 #e4 ,rma asked3--,how ,sir1 can we put a stop to the wheel of delusion1 which by its rapid rotation1 is constantly grinding every part of our body8 7,figuratively used for every good quality of the mind4 ,gloss74 #f4 ,vasishtha said3--,know ,rma1 this revolving world is the wheel of delusion1 and the human heart is the nave or axis of this great wheel2 which by its continual rotation produces all this delusion within its circle4 #g4 ,if you can by means of your manly exertion1 put a stop to the motion of your heart1 as it were by fixing a peg to the loop-hole of the wheel1 you stop the rotation of the circle of delusion at once4 #h4 ,again the mind is the nave of the wheel of ignorance2 and if you can stop its motion1 by binding it fast by the rope of your good sense2 you escape the danger of falling into the vortiginous rotation of errors4 #i4 ,rma1 you are well skilled in the art of fighting by hurling the discus1 and cannot be ignorant of preventing its motion by stopping it at the central hole4 #aj4 ,therefore1 ,o ,rma6 be diligent to stop the nave of your mind2 and you will be enabled thereby to preserve yourself1 both from the revolution of the world and vicissitudes of time4 #aa4 ,the soul that rejects this counsel1 is exposed to interminable misery2 while by keeping it always before the sight of the mind1 it avoids all difficulties in this world4 #ab4 ,there is no other medicine for any body1 to heal the disease of his worldliness1 save by restraining the mind to its own pivot4 #ac4 ,forsake therefore1 ,o ,rma6 your acts of holy pilgrimage1 and observance of austerity and charity 7which are of no avail to the peace of the soul72 but keep the mind under your control1 for attainment of your supreme felicity4 #ad4 ,the world is situated in the mind1 as the air is confined in a pot2 but the mind being restricted to itself1 the world is lost to it2 as the pot just broken1 lets out the air to mix in endless vacuity4 #ae4 ,you who are for ever confined in the imaginary world of your mind1 like a gnat confined in the hollow of a pot2 will get your release only by breaking out of this confinement1 like the gnat flying into the open air4 #af4 ,the way to get rid of the delusions of the mind1 is to fix your attention only to the present moment2 and not to employ your thoughts about the past and future events4 7,this will keep your attention close to yourself74 #ag4 ,you will then arrive to the state of that holy unmindfulness called non-chalance1 when you cease to pursue at once any of the objects of your desire or imagination4 #ah4 ,the mind is obscured so long1 as it has the mist of its desires and fancies flying over it2 as the sky is overcast as long as the watery clouds overspread upon it4 #ai4 ,as long as the intelligent soul is joined with the faculty of the mind1 so long it is subject to its gross desires and thickening train of its fancies2 as the sky is filled with bright moon-beams as long as the moon shines in it4 7i4e4 ,as there is no moon-light without the moon1 so there is no fancy without the mind1 nor is there any mind which is devoid of its fancies74 #bj4 ,when the intelligent soul is known without the medium of the mind 7i4e4 when the soul is seen face to face7 then the existence of the world1 is rooted out from the mind1 like trees burnt down to their roots4 #ba4 ,intelligence unappertaining to the mind1 is called perspicacity 7pratyak chetana72 which is of a nature unconnected with intellectuality1 and freed from the foulness of the fumes of fancy4 7i4e4 quite clear of all mental thought74 #bb4 ,that is verily the state of truth and of true felicity4 ,it is the true state of spirituality1 and a manner of omniscience2 having all-sightedness of its own1 and seeing all things in itself4 ,it is quite unconnected with any mental operation1 and is enlightened by the light of the spirit4 #bc4 ,whenever there is the action of the mind1 it is invariably accompanied with the train of desires and the sense of pleasure and pain2 and the feelings and passions are its concomitants1 as the ravens are accompaniments of the burning ground4 7,the mind is the sensorium of feelings74 #bd4 ,the minds of the intelligent are not1 without their action1 but they are aloof of those feelings1 by their knowledge of the vanity of earthly things4 ,and though these feelings are contained like plants in the seed vessel of their mind2 yet they are not allowed to germinate in its sterile soil4 #be4 ,they 7the wise71 have come to know the unsubstantiality and uncertainty of all worldly things and events1 both by their knowledge of the natures of things2 and by means of their acquaintance with the sstras2 as also by their association with holy men1 and their habitual observance of the practices of a pious and saintly life4 #bf4 ,they have forcibly withdrawn their minds from ignorance1 by their determined exertions to gain the true knowledge of things2 and have strenuously applied them to the study of sstras1 and the good conduct of righteous people4 #bg4 ,but it is the purity of the soul only1 that has the sight of the ,supreme spirit2 as it is the brilliancy of the gem itself1 that makes it discernable amidst the waters of the deep1 and enables it to be redeemed from darkness4 7i4e4 ,human soul being a reflexion of the ,supreme1 lends its light to the vision of the other74 #bh4 ,as the soul naturally desires to get rid of things1 which it has come to know to be attended with pain to it2 so the soul is the sole cause of knowing the ,supreme 7by its discarding the knowledge of the gross objects1 which interposes between it and the ,divine2 and obstructs the view of the latter74 #bi4 ,be therefore freed from your thoughts of all other things1 both in your waking and sleeping states1 and when you talk to or think of any body1 give or receive anything to or from another4 ,rely and reflect on your consciousness alone1 and watch constantly its secret admonitions and intuitions4 #cj4 ,whether when you are born or going to die1 or do anything or live in this world1 be steadily attentive to your conscious self1 and you will perceive the clear light of the soul 7and have your clairvoyance74 #ca4 ,leave off thinking that this is ,i and that is another1 because all are alike before the ,lord of all2 and give up wishing this for thyself and that for others1 for all things belong to ,god4 ,rely solely on the one1 and that is thy internal consciousness alone4 #cb4 ,be of one mind in your present and future states of life1 and continue to investigate into its various phases in your own consciousness4 7i4e4 ,know yourself in all the varying circumstances of your life74 #cc4 ,in all the changes of your life from boyhood to youth and old age1 and amidst all its changing scenes of prosperity and adversity1 as also in the states of your waking1 dreaming and sound sleep1 remain faithful to your consciousness4 7i4e4 ,never lose the knowledge of your self-identity 7as the one and unchanging soul774 #cd4 ,melt down your mind as a metal1 and purify it of its dross of the knowledge or impression of external things2 break off the snare of your desires and depend on your consciousness of yourself4 #ce4 ,get rid of the disease of your desire1 of whatever is marked as good or bad for you2 and turn your sight from all1 which may appear as favourable or unfavourable to you2 and rely on your consciousness of pure intelligence4 7,this is having perfect mastery of yourself74 #cf4 ,leave untouched whatever is tangible to the touch1 and obtainable to you by your agency or instrumentality2 remain unchanged and unsupported by any thing in the world1 and depend only on your own consciousness 7as the intangible spirit74 #cg4 ,think yourself as sleeping when you are awake1 and remain as calm and quiet as you are insensible of any thing2 think yourself as all and alone1 and as instinct with the ,supreme ,spirit4 #ch4 ,think yourself free from the changing and unchanging states of life 7i4e4 from the states of life and death and of waking and sleep72 and though engaged in business1 think yourself as disengaged from all concerns4 #ci4 ,forsake the feelings of your egoism and nonegoism 7as this is mine and that is others72 and be undivided from the rest of the world1 by thinking yourself as the macrocosm of the cosmos1 and support yourself on the adamantine rock of your consciousness1 by remaining unshaken at all events4 #dj4 ,continue to cut off the meshes of the net of your internal desires1 by the agency of your intellect and its helpmate of patience2 and be of the profession of belonging to no profession2 7of any particular faith or creed or calling74 #da4 ,the sweet taste of trusting in the true faith of consciousness1 converts even the poison of false faiths to ambrosia 7i4e4 belief in soul is the soul of all creeds74 #db4 ,it is then only1 that the great error of taking the false world for true1 prevails over the mind2 when it forgets to remember the pure and undivided self-consciousness 7and takes the outward forms for true74 #dc4 ,again the progress of the great error1 of the substantiality of the world1 is then put to an end2 when the mind relies its trust1 in the immaculate and undivided consciousness or intelligence4 #dd4 ,one who has passed over the great gulf of his desires1 and known the true nature of his soul2 has his consciousness shining within himself1 with the full blaze of the luminous sun4 #de4 ,one who knows the nature of his soul1 and is settled in the transcendental bliss of knowing the peerless ,one2 finds the most nectarious food as a poison to him4 7i4e4 ,the taste of spiritual bliss1 is sweeter far than that of the daintiest food74 #df4 ,we revere those men1 who have known the nature of the soul1 and have reached to their spiritual state2 and know the rest bearing the name of men1 as no better than asses in human shape4 #dg4 ,behold the devotees going from hill to hill1 and roving like bigbodied elephants1 for the performance of their devotions2 but they are far below the spiritualist1 who sits as high above them as on the top of the mountain4 #dh4 ,the heavenward sight of consciousness1 reaching beyond the limits of all regions to the unseen and invisible ,god2 derives no help from the light of the sun and moon 7which can never reach so far1 as the highest empyrean74 #di4 ,the lights of the luminaries fade away like candle lights1 before the sight of consciousness2 which sees the great lights of the sun and moon and all1 within the compass of its knowledge4 #ej4 ,he who has known the truth of ,god1 stands highest above the rest of men1 by reason of his self-sacrifice1 and the greatness of his soul1 by means of his practice of yoga2 and is distinguished from others by the brightness of his person4 7,the eternal light shines in the body also74 #ea4 ,like ,him whose effulgence shines forth unto us1 in the lustre of the sun1 moon1 stars1 gems and fire1 the pre-eminent among men shine among mankind1 in their knowledge of what is knowable1 and worthy to be known4 7,the sapient shine with their knowledge1 as luminous bodies before us74 #eb4 ,those that are ignorant of truth 7or the true natures of things71 are known to be viler than the asses1 and other brute creatures that live upon the land2 and are meaner than the mean insects that dwell in the holes beneath the earth4 7,knowledge of truth ennobles man-kind1 above their fellow-creatures74 #ec4 ,so long is an embodied being said to be a devil of darkness1 as he is ignorant of spiritual knowledge1 but no sooner is he acquainted with his soul1 and united with his self in his intellection1 than he is recognized as a spiritual being4 #ed4 ,the unspiritual man is tossed about on earth as a carcass1 and is consumed with the fuel of his cares1 as a dead body is burnt away by the flames of its funeral fire2 but the spiritualist knowing the nature of his soul1 is only sensible of his immortality4 #ee4 ,spiritualism flies afar from the man1 whose heart is hardened in this world2 just as the glory of sunshine1 is lost under the shadow of the thickening clouds in the sky4 #ef4 ,therefore the mind is to be gradually curbed and contracted in itself1 by a dislike of all earthly enjoyments2 and the knower of his self should try by long practice of abstinence1 to desiccate his spirit of its moisture1 to the dryness of a faded leaf4 #eg4 ,the mind is thickened and fattened by consolidating itself with those of others2 and staining it with the affections1 of wife and those of offspring1 relations and friends4 #eh4 ,the passions and feelings also are often the causes1 of the solidity and stolidity of the mind2 and these are its egotism and selfishness1 gaiety and impurity of thoughts1 and its changing tempers and affections4 ,but most of all it is the sense of meity that this is mine1 that nourishes it to gross density4 7,the mind is puffed up with the increase of possessions74 #ei4 ,the mind is swollen on coming to prosperity1 even under the deadly pains of old age and infirmity2 as also under the poisonous pangs of penury and miserliness4 7,stinginess is a painful pleasure74 #fj4 ,the mind grows lusty in its expectation of some good in prospect1 even under the afflictions of disease and danger4 ,it grows stout with enduring what is intolerable1 and doing what ought not to be done4 #fa4 ,the heart too becomes stout with its affection for others1 and also with its desire and gain of riches and jewels2 it becomes lusty with its craving after women1 and in having whatever is pleasant to it for the moment4 #fb4 ,the heart like a snake1 is big swollen with feeding on false hopes as air2 and by breathing the empty air of passing delights and pleasures4 ,it is pampered by drinking the liquor of fleeting hope1 and moves about in the course of its endless expectations4 #fc4 ,the heart is stanch in its enjoyment of pleasures1 however injurious they are in their nature2 and though situated inside the body1 yet it is subject to pine in disease and uneasiness1 under a variety of pains and changes4 #fd4 ,there grows in the heart of the body1 as in the hollow of a tree1 a multitude of thoughts like a clump of orchids2 and these bearing the budding blossoms of hope and desire1 hung down with the fruits and flowers of death and disease4 #fe4 ,delay not to lop off the huge trunk of the poisonous tree of avarice1 which has risen as high as a hill in the cavity of thy heart1 with the sharp saw of thy reason2 nor defer to put off the big branch of thy hope1 and prune its leaves of desires1 without the least delay4 #ff4 ,the elephantine heart sits with its infuriate eyes1 in the solitary recess of the body2 and is equally fond of its ease as of its carnal gratification3 it longs to look at the lotus bed of the learned1 as also to meet a field of sugarcanes composed of fools and dunces4 #fg4 ,rma6 you should1 like a lion1 the monarch of the forest1 destroy your elephantine heart which is seated amidst the wilderness of your body1 by the sharp saws of your understanding2 and break the protruding tusks of its passions1 in the same manner as they break down all big bodies4 #fh4 ,drive away the crowlike ravenous heart1 from within the nest of your bosom4 ,it is fond of frequenting filthy places1 as the ravens hover over funeral grounds1 and crows squat in dirty spots1 and fatten their bodies by feeding on the flesh of all rotten carcasses4 ,it is cunning in its craft and too cruel in its acts4 ,it uses the lips like the bills of the crow only to hurt others1 and is one eyed as the crow1 looking only to its own selfish interest2 it is black all over its body for its black purposes and deeds4 #fi4 ,drive afar your ravenlike heart1 sitting heavy on the tree of your soul1 intent on its wicked purposes1 and grating the ear with its jarring sound4 ,it flutters on all sides at the scent of putrid bodies1 to pollute its nest with foul putrescence of evil intents4 #gj4 ,again there is the pernicious hideous demon--avarice1 roving at large like a goblin1 or lurking in ambush in the dark cavity of the heart1 as in a dreary desert4 ,it assumes a hundred forms1 and appears in a hundred shapes 7in repeated births71 pursuing their wonted courses in darkness 7without any knowledge of themselves and their right course74 #ga4 ,unless and until you drive away this wicked goblin of your heart1 from the abode of your intelligent soul 7i4e4 the body7 by means of your discrimination and dispassionateness1 and your power of mantras and tantras1 you cannot expect to be successful 7siddha7 in your endeavours4 7,for perfection ,siddhi74 #gb4 ,moreover there is the serpentine mind1 hid under the slough of the body2 which with its poisonous thoughts1 frothing at the mouth as the destructive venom of mankind1 is continually breathing in and out as a pair of bellows1 and inhaling and exhaling the air as a snake1 for the destruction of all other persons4 #gc4 ,you must subdue1 ,o ,rma1 this great serpent of the mind1 lying hid in a cell of the cellular simal tree of your body1 by some mantra formula1 pronounced by the ,garuda of your intelligence2 and thus be free from all fear and danger for ever4 #gd4 ,repress1 ,o ,rma6 thy vulture-like heart1 that bears an ominous figure by its insatiate greediness for dead bodies2 it flies about on all sides and being annoyed by the hungry crows and kites1 it rests in desolate cemeteries4 7,the greedy mind dwells on the ruin of others74 #ge4 ,it ransacks all quarters in quest of its meat of living and dead bodies1 and lifts its neck to watch for its prey1 when it is sitting silently with patience4 ,the vulturous heart flies afar from its resting tree of the body1 and requires to be restrained with diligence from its flight4 #gf4 ,again the apish mind is wandering through the woods on all sides1 and passing fastly beyond the limits of its natal horizon in search of fruits2 it outruns the bounds of its native land and country1 and thus being bound to nowhere1 he derides at the multitude1 that are bound to their homely toil1 and confined in their native clime and soil4 #gg4 ,the big monkey of the mind that sports on the tree of the body1 with its eyes and nose as the flowers of the tree1 and having the arms for its boughs1 and the fingers for its leaves1 ought to be checked for one's success in any thing4 #gh4 ,the illusion of the mind rises like a cloud with the mists of error1 for laying waste the good harvest of spiritual knowledge4 ,it flashes forth lightnings from its mouth to burn down every thing and not to give light on the way3 its showers are injurious to ripened crops1 and it opens the door of desire 7to plunge the boat of the body in the whirlpool of the world74 #gi4 ,forsake to seek the objects of your desire1 which are situated in the airy region of your mind2 and exert your energy to drive off the cloud of your mind1 in order to obtain the great object of your aim4 #hj4 ,the mind is as a long rope1 that binds mankind to their incessant acts4 ,it is impossible to break or burn its knots in any other way except by means of one's self knowledge4 ,its bond of transmigration is painful to all1 until they obtain their final emancipation4 #ha4 ,break boldly1 ,o ,rma6 by the instrumentality of your inappetency the bondage of your mind1 that binds fast in infinite number of bodies to the chain of their transmigration2 and enjoy your freedom without any fear for evermore4 #hb4 ,know avarice as a venomous snake1 which destroys its votaries by the poison of its breath1 and never yields to the good counsel of any body4 ,it is this serpent that has ruined mankind1 by its deceit and by laying in wait for its prey1 it emaciates the body to a stick4 #hc4 ,avarice which is hid in the body1 and lurks unseen in its cells1 is as a dark cobra or hydra in its form2 it is to be burnt to death by the fire of lukewarmness1 for your safety and security from all evil4 #hd4 ,now put your heart to rest by the intelligence of your mind1 and gird yourself with the armour of purity for your defence2 forsake your fickle-mindedness for ever1 and remain as a tree uninfested by the apes of passion4 #he4 ,purify both your body and mind with the sanctity of your soul1 and be dauntless and quiet by the aid of your intelligence and calm composure of your intellect4 ,think yourself as lighter and meaner than a straw1 and thus enjoy the sweets of this world by going across it to the state of beatitude in this life4 ,,chapter ,,li4 ,,desire ,,of ,,udd,,laka4 ,argument1 ,uddlaka's struggle for ,liberation1 amidst all his worldly attachments4 ,vasishtha said3--,rely no confidence1 ,o ,rma6 in the course of the mind1 which is sometimes continuous and sometimes momentary1 now even and flat and then sharp and acute1 and often as treacherous as the edge of a razor4 #b4 ,as it occurs in the course of a long time1 that the germ of intelligence comes to sprout forth in the field of the mind2 so do you1 ,o ,rma6 who are a moralist1 grow it by sprinkling the cold water of reason over its tender blades4 #c4 ,as long as the body of the plant does not fade away in course of time1 nor roll upon the ground as the decayed and dead body of man2 so long should you hold it up upon the prop of reason 7i4e4 cultivate your knowledge in your youth74 #d4 ,knowing the truth of my sayings1 and pondering on the deep sense of these sayings of mine1 you will get a delight in your inmost soul1 as the serpent killing peacock1 is ravished at the deep roaring of raining clouds4 #e4 ,do you1 like the sage ,uddlaka1 shake off your knowledge of quintuple materiality as the cause of all creation1 and accustom yourself to think deeper1 and on the prime cause of causes by your patient inquiry and reasoning4 #f4 ,rma requested3--,tell me sir1 in what way the sagely ,uddlaka got rid of his thoughts of the quintessential creation1 and penetrated deeper into the original cause of all1 by the force and process of his reasoning4 #g4 ,vasishtha replied3--,learn ,rma1 how the sage ,uddlaka of old1 rose higher from his investigation of quintuple matter to his inquiry into their cause1 and the manner in which that transcendent light dawned upon his mind4 #h4 ,it was in some spacious corner of the old mansion of this world1 and on the northwest side of this land1 a spot of rugged hills and overtopping it as a shed4 #i4 ,among these stood the high hill of ,gandhamdana with a table-land on it1 which was full of camphor arbours1 that shed the odours of their flowers and pistils continually on the ground4 #aj4 ,this spot was frequented by birds of variegated hues1 and filled with plants of various kinds4 ,its banks were beset by wild beasts1 and fraught with flowers shining smilingly over the woodland scene4 #aa4 ,there were the bright swelling gems in some part of it1 and the blooming and full blown lotuses on another2 some parts of it were veiled by tufts of snow1 and crystal streams gliding as glassy mirrors on others4 #ab4 ,here on the elevated top a big cliff of this hill1 which was studded with sarala trees1 and strewn over with flowers up to the heels1 and shaded by the cooling umbrage of lofty trees3-- #ac4 ,there lived the silent sage by name of ,uddlaka1 a youth of a great mind1 and with high sense of his honour4 ,he had not yet attained his maturity1 ere he betook himself to the course of his rigorous austerity4 #ad4 ,on the first development of his intellect1 he had the light of reason dawning upon his mind2 and he was awakened to noble aims and expectations1 instead of arriving at the state of rest and quietude4 #ae4 ,as he went on in this manner in his course of austerities1 religious studies and observance of his holy rites and duties1 the genius of right reason appeared before him1 as the new year presents itself before the face of the world4 #af4 ,he then began to cogitate in himself in the following manner1 sitting aside as he was in his solitude1 weary with thoughts and terrified at the ever changing state of the world4 #ag4 ,what is that best of gains1 said he1 which being once obtained1 there is nothing more to be expected to lead us to our rest1 and which being once had1 we have no more to do with our transmigrations in this world8 #ah4 ,when shall ,i find my permanent rest in that state of holy and transcendent thoughtlessness1 and remain above all the rest1 as a cloud rests over the top of the ,sumeru mountain1 or as the polar star stands above the pole without changing its pace4 #ai4 ,when will my tumultuous desires of worldly aggrandizement1 merge in peaceful tranquillity2 as the loose1 loud and boisterous waves and billows subside in the sea8 #bj4 ,when will the placid and unstirred composure of my mind1 smile in secret within myself1 to reflect on the wishes of mankind1 that they will do this thing after they have done the other1 which leads them interminably in the circuit of their misery4 #ba4 ,when will my mind be loosened from its noose of desire1 and when shall ,i remain unattached to all1 as a dew drop on the lotus-leaf8 7,it is called anasanga sango or intangible connection74 #bb4 ,when shall ,i get over the boisterous sea of my fickle desires1 by means of the raft of my good understanding8 #bc4 ,when shall ,i laugh to scorn1 the foolish actions of worldly people1 as the silly play of children8 #bd4 ,when will my mind get rid of its desire and dislike and cease to swing to and fro in the cradle of its option and caprice2 and return to its steadiness1 as a madman is calmed after the fit of his delirium has passed away8 #be4 ,when shall ,i receive my spiritual and luminous body1 and deride the course of the world2 and have my internal satisfaction within myself1 like the all knowing and all sufficient spirit of ,virt8 #bf4 ,with internal equanimity and serenity of the soul1 and indifference to external objects1 when shall ,i obtain my calm quietness1 like the sea after its release from churning8 #bg4 ,when shall ,i behold the fixed scene of the world before me1 as it is visible in my dream1 and keep myself aloof from the same8 7as no part of it74 #bh4 ,when shall ,i view the inner and outer worlds1 in the light of a fixed picture in the sight of my imagination2 and when shall ,i meditate on the whole in the light of an intellectual system8 #bi4 ,ah6 when shall ,i have the calmness of my mind and soul1 and become a perfectly intellectual being myself2 when shall ,i have that supernatural light in me1 which enlightens the internal eye of those that are born blind8 #cj4 ,when will the sunshine of my meditation1 show unto me the pure light of my intellect1 whereby ,i may see the objects at a distance1 as ,i perceive the parts of time in myself4 #ca4 ,when shall ,i be freed from my exertion and inertness1 towards the objects of my desire and dislike2 and when shall ,i get my self-satisfaction in my state of self-illumination4 #cb4 ,when will this long and dark night of my ignorance come to its end8 ,it is infested by my faults fluttering as the boding birds of night1 and infected with frost withering the lotus of my heart 7hrid-padma74 #cc4 ,when shall ,i become like a cold clod of stone1 in the cavern of a mountain1 and have the calm coolness of my mind by an invariable samdhi--comatosity4 #cd4 ,when will the elephant of my pride1 which is ever giddy with its greatness1 become a prey to the lion of right understanding4 #ce4 ,when will the little birds of the forest1 build their nest of grass in the braids of hair upon my head2 when ,i remain fixed in my unalterable meditation1 in my state of silence and torpidity4 #cf4 ,and when will the birds of the air rest fearlessly on my bosom1 as they do on the tops of fixed rocks1 upon finding me sitting transfixed in my meditation1 and as immovable as a rock4 #cg4 ,ah6 when shall ,i pass over this lake of the world1 wherein my desires and passions1 are as the weeds and thorny brambles1 and obstructing my passage to its borders of felicity4 #ch4 ,immerged in these and the like reflections1 the twice-born ,uddlaka sat in his meditation amidst the forest4 #ci4 ,but as his apish ficklemindedness turned towards sensible objects in different ways1 he did not obtain the state of habitation which could render him happy4 #dj4 ,sometimes his apish mind turned away from leaning to external objects1 and pursued with eagerness the realities of the internal world or intellectual verities 7known as stwikas74 #da4 ,at others his fickle mind1 departed from the intangible things of the inner or intellectual world2 and1 returned with fondness to outer objects1 which are mixed with poison4 #db4 ,he often beheld the sunlight of spirituality rising within himself1 and as often turned away his mind from that golden prospect1 to the sight of gross objects4 #dc4 ,leaving the soul in the gloom of internal darkness1 the licentious mind flies as fast as a bird1 to the objects of sense abroad4 #dd4 ,thus turning by turns from the inner to the outer world1 and then from this to that again2 his mind found its rest in the intermediate space1 lying between the light of the one and darkness of the other4 7i4e4 in the twilight of indifference to both74 #de4 ,being thus perplexed in his mind1 the meditative ,brhman remained in his exalted cavern1 like a lofty tree shaken to and fro by the beating tempest4 #df4 ,he continued in his meditation as a man of fixed attention1 at the time of an impending danger2 and his body shook to and fro1 as it was moved forward and backward by the tiny waves splashing on the bank4 #dg4 ,thus unsettled in his mind1 the sage sauntered about the hill2 as the god of day makes his daily round1 about the polar mountain in his lonely course4 #dh4 ,wandering in this manner1 he once observed a cavern1 which was beyond the reach of all living beings2 and was as quiet and still1 as the liberated state of an anchorite4 #di4 ,it was not disturbed by the winds1 nor frequented by birds and beasts2 it was unseen by the gods and ,gandharvas1 and was as lightsome as the bright concave of heaven4 #ej4 ,it was covered with heaps of flowers1 and was spread over with a coverlet of green and tender grass2 and being overlaid by a layer of moonstones1 it seemed to have its floor of emerald4 #ea4 ,it afforded a cool and congenial shade1 emblazoned by the mild light of the bright gems in its bosom2 and appeared to be the secret haunt of woodland goddesses1 that chanced to sport therein4 #eb4 ,the light of the gems that spread over the ground1 was neither too hot nor too cold2 but resembled the golden rays of the rising sun in autumn4 #ec4 ,this cave appeared as a new bride decked with flowers1 and holding a wreathed garland in her hand2 with her countenance fading under the light of the gemming lamps1 and fanned by the soft whistling of winds4 #ed4 ,it was as the abode of tranquility1 and the resting place of the lord of creation2 it was charming by the variety of its blooming blossoms1 and was as soft and mild as the cell of the lotus 7which is the abode of the lotus-born ,brahm74 ,,chapter ,,lii4 ,,ratiocination ,,of ,,udd,,laka3-- ,argument4 ,uddlaka's ,remonstration with himself1 amidst the reveries of his meditation4 ,vasistha resumed3--,the saintly ,uddlaka then entered in that grotto of ,gandhamdana mountain1 as the sauntering bee enters into the lotus-cell1 in the course of its romantic peregrination4 #b4 ,it was for the purpose of his intense meditation1 that he entered the cave and sat therein2 as when the lotus-born creator1 had retired to and rested in his seclusion1 after termination of his work of creation4 #c4 ,there he made a seat for himself1 by spreading the unfaded leaves of trees on the floor2 as when the god ,indra spreads his carpet of the manifold layers of clouds4 #d4 ,he then spread over it his carpet of deerskin1 as the bedding of stars1 is laid over the strata of the blue clouds of heaven4 #e4 ,he sat upon it in his meditative mood1 with the watchfulness of his mind2 as when an empty and light cloud alights on the top of the ,rishyasringa mountain4 7i4e4 ,his mind was as fleet1 as a fleeting cloud74 #f4 ,he sat firmly in the posture of padmsana like ,buddha1 with his face turned upwards2 his two legs and feet covered his private parts1 and his palms and fingers counted the beads of ,brahm4 #g4 ,he restrained the fleet deer of his mind1 from the desires to which it ran by fits and starts2 and then he reflected in the following manner1 for having the unaltered steadiness of his mind4 #h4 ,o my senseless mind6 said he1 why is it1 that thou art occupied in thy worldly acts to no purpose2 when the sensible never engage themselves1 to what proves to be their bane afterwards4 #i4 ,he who pursues after pleasure1 by forsaking his peaceful tranquility2 is as one who quits his grove of mandra flowers1 and enters a forest of poisonous plants4 7,thoughts of pleasure poisons the mind74 #aj4 ,thou mayst hide thyself in some cave of the earth1 and find a place in the highest abode of ,brahm1 then yet thou canst not have thy quiet there1 without the quietism of thy spirit4 #aa4 ,cease to seek thy objects of thy desire1 which are beset by difficulties1 and are productive of thy woe and anxiety2 fly from these to lay hold on thy chief good1 which thou shalt find in thy solitary retirement only4 #ab4 ,these sundry objects of thy fancy or liking1 which are so temporary in their nature2 are all for thy misery1 and of no real good at any time 7either when they are sought for1 or enjoyed or lost to thee74 #ac4 ,why followest thou like a fool1 the hollow sound of some fancied good1 which has no substantial in it8 ,it is as the great glee of frogs1 at the high sounding of clouds that promise them nothing4 7,hence the phrase 8megha mandukika01 that is1 the frogs croaking in vain at the roaring of clouds2 answering the ,english phrases 8fishing in the air and milking the ram1 or pursuing a shadow c4074 #ad4 ,thou hast been roving all this time with thy froggish heart1 in the blind pursuit after thy profit and pleasure2 but tell me what great boon has booted thee2 in all thy ramblings about the earth4 #ae4 ,why dost thou not fix thy mind to that quietism1 which promises to give thee something as thy self-sufficiency2 and wherein thou mayst find thy rest as the state of thy liberation in thy life-time4 #af4 ,o my foolish heart6 why art thou roused at the sound of some good which reaches unto thy ears1 and being led by thy deluded mind1 in the direction of that sound2 thou fallest a victim to it1 as the deer is entrapped in the snare1 by being beguiled by the hunter's horn4 #ag4 ,beware1 ,o foolish man6 to allow the carnal appetite to take possession of thy breast1 and lead thee to thy destruction1 as the male elephant is caught in the pit1 by being beguiled by the artful koomki to fall into it4 7,the female elephant is called koomki in elephant-catching74 #ah4 ,do not be misled by thy appetite of taste1 to cram the bitter gall for sweet2 or bite the fatal bait that is laid1 to hook the foolish fish to its destruction4 #ai4 ,nor let thy fondness for bright and beautiful objects1 bewitch thee to thy ruin2 as the appearance of a bright light or burning fire1 invites the silly moth to its consumption4 #bj4 ,let not thy ardour for sweet odor1 tempt thee to thy ruin2 nor entice thee like the poor bees to the flavour of the liquor1 exuding from the frontal proboscis of the elephant1 only to be crushed by its trunk4 #ba4 ,see how the deer1 the bee1 the moth1 the elephant and the fish1 are each of them destroyed by their addiction to the gratification of a single sense2 and consider the great danger to which the foolish man1 is exposed by his desire of satisfying all his refractory senses and organs4 #bb4 ,o my heart6 it is thou thyself1 that dost stretch the snare of thy desires for thy own entanglement2 as the silk worm weaves its own cell 7cocoon7 by its saliva1 for its own imprisonment4 #bc4 ,be cleansed of all thy impure desires1 and become as pure and clear as the autumnal cloud 7after it has poured out its water in the rains72 and when thou art fully purged and are buoyed up as a cloud1 you are then free from all bondage4 #bd4 ,knowing the course of the world1 to be pregnant with the rise and fall of mankind1 and to be productive of the pangs of disease and death at the end2 you are still addicted to it for your destruction only4 #be4 ,but why do ,i thus upbraid or admonish my heart in vain2 it is only by reasoning with the mind that men are enabled to govern their hearts 7i4e4 to repress all their feelings and passions74 #bf4 ,but as long as gross ignorance continues to reign over the mind1 so long is the heart kept in its state of dulness2 as the nether earth is covered with mist and frost1 as long as the upper skies are shrouded by the raining clouds4 #bg4 ,but no sooner is the mind cleared of its ignorance1 than the heart also becomes lighter 7and cleared of its feeling72 as the disappearance of the rainy clouds disperses the frost covering the nether earth4 #bh4 ,as the heart becomes lighter and purer by means of the mind's act of reasoning2 so ,i ween its desires to grow weaker and thinner1 like the light and fleeting clouds of autumn4 #bi4 ,admonition to the unrighteous proves as fruitless1 as the blowing of winds against the falling rain4 7i4e4 ,counsel to the wicked is as vain1 as a blast of wind to drive the pouring rain74 #cj4 ,i shall therefore try to rid myself of this false and vacant ignorance2 as it is the admonition of the sstras1 to get rid of ignorance by all means4 #ca4 ,i find myself to be the inextinguishable lamp of intellect1 and without my egoism or any desire in myself2 and have no relation with the false ignorance1 which is the root of egoism4 #cb4 ,that this is ,i and that is another1 is the false suggestion of our delusive ignorance2 which1 like an epidemic disease1 presents us with such fallacies for our destruction4 #cc4 ,it is impossible for the slender and finite mind to comprehend the nature of the infinite soul2 as it is not possible for an elephant to be contained in a nut shell4 7,lit43 in the crust of a bilva or bel fruit74 #cd4 ,i cannot follow the dictate of my heart1 which is a wide and deep cave1 containing the desires causing all our misery4 #ce4 ,what is this delusive ignorance1 which1 like the error of injudicious lads1 creates the blunder of viewing the self-existent one1 in the different lights of ,i1 thou1 he and other personalities4 #cf4 ,i analysed my body at each atom from the head to foot1 but failed to find what we call the 8,i0 in any part of it1 and what makes my personality4 7,it is the body1 mind and soul taken together1 that makes a person74 #cg4 ,that which is the 8,i am0 fills the whole universe1 and is the only one in all the three worlds2 it is the unknowable consciousness1 omnipresent and yet apart from all4 #ch4 ,its magnitude is not to be known1 nor has it any appellation of its own2 it is neither the one nor the other1 nor an immensity nor minuteness 7but is greater than the greatest1 and minuter than the minutest74#ba #ci4 ,it is unknowable by the light of the ,vedas1 and its ignorance which is the cause of misery is to be destroyed by the light of reason4 #dj4 ,this is the flesh of my body and this its blood6 these are the bones and this the whole body2 these are my breaths1 but where is that ,i or ego situated8 #da4 ,its pulsation is the effect of the vital breath or wind1 and its sensation is the action of the heart2 there are also decay and death concomitant of the body2 but where is its 8,i0 situated in it8 #db4 ,the flesh is one thing and the blood another1 and the bones are different from them2 but tell me1 my heart1 where is the 8,i0 said to exist8 #dc4 ,these are the organs of smelling and this the tongue2 this is skin and these my ears2 these are the eyes and this the touch--twac2 but what is that called the soul and where is it situated8 #dd4 ,i am none of the elements of the body1 nor the mind nor its desire2 but the pure intellectual soul1 and a manifestation of the divine intellect4 #de4 ,that ,i am everywhere1 and yet nothing whatever that is anywhere1 is the only knowledge of the true reality that we can have1 and there is no other way to it 7i4e41 of coming to know the same47#bb #df4 ,i have been long deceived by my deceitful ignorance1 and am misled from the right path2 as the young of a beast is carried away by a fierce tiger to the woods4 #dg4 ,it is now by my good fortune that ,i have come to detect this thievish ignorance2 nor shall ,i trust any more this robber of truth4 #dh4 ,i am above the reach of affliction1 and have no concern with misery1 nor has it anything to do with me4 ,this union of mine with these is as temporary1 as that of a cloud with a mountain4 #di4 ,being subject to my egoism1 ,i say ,i speak1 ,i know1 ,i stay1 ,i go1 c42 but on looking at the soul1 ,i lose my egoism in the universal soul4 #ej4 ,i verily believe my eyes1 and other parts of my body1 to belong to myself2 but if they be as something beside myself1 then let them remain or perish with the body1 with which ,i have no concern4 #ea4 ,fie for shame6 ,what is this word ,i1 and who was its first inventor8 ,this is no other than a slip slop and a namby pamby of some demoniac child of earth4 7i4e41 it is an earth-born word and unknown in heaven74 #eb4 ,o6 for this great length of time1 that ,i have been groveling in this dusty den2 and roving at large like a stray deer1 on a sterile rock without any grass or verdure4 #ec4 ,if we let our eyes to dry into the true nature of things1 we are at a loss to find the true meaning of the word ,i1 which is the cause of all our woe on earth4 7i4e41 ignorance of ourselves is the cause of our woe1 and the obliteration of our personalities obviates all our miseries74 #ed4 ,if you want to feel your in being by the sense of touch1 then tell me how you find what you call ,i1 beside its being a ghost of your own imagination4 #ee4 ,you set your ,i on your tongue1 and utter it as an object of that organ1 while you really relish no taste whatever of that empty word1 which you so often give utterance to4 #ef4 ,you often hear that word ringing in your ears1 though you feel it to be an empty sound as air1 and cannot account whence this rootless word had its rise4 #eg4 ,our sense of smelling1 which brings the fragrance of objects to the inner soul1 conveys no scent of this word into our brain4 #eh4 ,it is as the mirage1 and a false idea of something we know not what2 and what can it be otherwise than an error1 of which we have no idea or sense whatever8 #ei4 ,i see my will also is not always the cause of my actions1 because ,i find my eyes and the other organs of sense are employed in their respective functions1 without the direction of my volition4 #fj4 ,but the difference between our bodily and wilful acts is this1 that the actions of the body done without the will of the mind are unattended with feeling of pain or pleasure unto us4 7,therefore let all thy actions be spontaneous and indifferent in their nature1 if thou shalt be free from pain or pleasure74 #fa4 ,hence let thy organs of sense perform their several actions1 without your will of the same2 and you will by this means evade all the pleasure and pain 7of your success and disappointment74 #fb4 ,it is in vain that you blend your will with your actions1 7which are done of themselves by means of the body and mind72 while the act of your will is attended with a grief similar to that of children1 upon the breaking of the dolls of their handy work in play4 7i4e41 boys make toys in play1 but cry at last to see them broken74 #fc4 ,your desires and their productions are the fac similes of your minds1 and not different from them2 just as the waves are composed of the same water from which they rise4 ,such is the case with the acts of will4 #fd4 ,it is your own will that guides your hand to construct a prison for your confinement2 as the silly silkworm is confined in the pod of its own making4 #fe4 ,it is owing to your desires that you are exposed to the perils of death and disease1 as it is the dim sightedness of the traveller over the mountainous spots that hurls him headlong into the deep cavern below4 #ff4 ,it is your desire only1 that is the chief cause of your being attached to one another in one place2 as the thread passing through the holes of pearls1 ties them together in a long string round the neck4 7,every desire is a connecting link between man and man74 #fg4 ,what is this desire1 but the creation of your false imagination1 for whatever you think to be good for yourself2 7though it may not be so in reality72 and no sooner you cease to take a fancy for anything1 than your desire for it is cut off as by a knife4 #fh4 ,this desire--the creature of your imagination--is the cause of all your errors and your ruin also2 as the breath of air is the cause both of the burning and extinction of lamps and lightening the fiery furnaces4 #fi4 ,now therefore1 ,o my heart6 that art the source and spring of thy senses1 do thou join with all thy sensibility1 to look into the nature of thy unreality1 and feel in thyself the state of thy utter annihilation--nirvna at the end4 #gj4 ,give up after all thy sense of egoism with thy desire of worldliness1 which are interminable endemics to thee in this life4 ,put on the amulet of the abandonment of thy desires and earthliness1 and resign thyself to thy ,god to be free from all fears on earth4 ,,chapter ,,liii4 ,,the ,,rational ,,rapture ,,of ,,udd,,laka4 ,argument4 ,description of the ,soul unsullied by its desires and egoism1 and the ,difference subsisting between the body and mind4 ,uddlaka continued3--,the intellect is an unthinkable substance3 it extends to the limits of endless space1 and is minuter than the minutest atom4 ,it is quite aloof of all things1 and inaccessible to the reach of desires1 c4 #b4 ,it is inaccessible by the mind1 understanding1 egoism and the gross senses2 but our empty desires are as wide extended1 as the shadowy forms of big and formidable demons4 #c4 ,from all my reasonings and repeated cogitations1 ,i perceive an intelligence within myself1 and ,i feel to be the stainless ,intellect4 #d4 ,this body of mine which is of this world1 and is the depository of my false and evil thoughts1 may last or be lost without any gain or loss to me1 since ,i am the untainted intellect4 #e4 ,the ,intellect is free from birth and death1 because there is nothing perishable in the nature of the all pervasive intellect3 what then means the death of a living being1 and how and by whom can it be put to death8 #f4 ,what means the life and death of the intellect1 which is the soul and life of all existence3 what else can we expect of the intellect1 when it is extended through and gives life to all8 #g4 ,life and death belong to the optative and imaginative powers of the mind1 and do not appertain to the pure soul2 7which is never perturbed by volition or imagination74 #h4 ,that which has the sense of its egoism has also the knowledge of its existence and inexistence 7and that is the mind72 but the soul which is devoid of its egoism can have no sense of its birth or death 7since it is always existent of itself74 #i4 ,egoism is a fallacy and production of ignorance1 and the mind is no other than a appearance as the water in a mirage2 the visible objects are all gross bodies2 what then is that thing to which the term ego is applied4 #aj4 ,the body is composed of flesh and blood1 and the mind is considered as a nullity of itself2 the heart and the members are all dull objects1 what then is it that contains the ego8 #aa4 ,the organs of sense are all employed in their respective functions for supporting the body2 and all external bodies remain as mere bodies2 what then is it to which you apply the term ego8 #ab4 ,the properties of things continue as properties1 and the substances always remain as substances2 the entity of ,brahma is quite calm and quiet1 what then is the ego among them8 #ac4 ,there is only one ,being which is all pervading and subsisting in all bodies2 it exists at all times and is immensity in itself4 ,it is only the ,supreme ,spirit that is the intelligent soul of all4 #ad4 ,now tell me which of these is the ego1 what is it and what its form2 what is its genus and what are its attributes2 what is its appearance and of what ingredients it is composed8 ,what am ,i and what shall ,i take it to be1 and what reject as not itself8 #ae4 ,hence there is nothing here1 which may be called the ego either as an entity or nonentity2 and there is nothing anywhere1 to which the ego may bear any relation or any resemblance whatever4 #af4 ,therefore egoism being a perfect non-entity1 it has no relation to anything at all2 and this irrelation of it with all things being proved1 its fiction as a duality 7beside the unity of ,god71 goes to nothing whatever4 #ag4 ,thus every thing in the world being full of the spirit of ,god1 ,i am no other than that reality1 and it is in vain that ,i think myself as otherwise1 and sorrow for it4 #ah4 ,all things being situated in one pure and omnipresent spirit2 whence is it that the meaningless word ego could take its rise8 #ai4 ,so there is no reality of any object whatever1 except that of the supreme and all-pervading spirit of ,god2 it is therefore useless for us to inquire about our relation with anything which has no reality in itself4 #bj4 ,the senses are connected with the organs of sense1 and the mind is conversant with the mental operations2 but the intellect is unconnected with the body1 and bears no relation with any body in any manner4 #ba4 ,as there is no relation between stones and iron nails1 so the body1 the senses1 the mind and the intellect bear no relation with one another1 though they are found to reside together in the same person4 #bb4 ,the great error of the unreal ego having once obtained its footing among mankind1 it has put the world to an uproar with the expressions of mine and thine1 as that this is mine and that is thine1 and that other is another's and the like4 #bc4 ,it is want of the light of reason that has given rise to the meaningless and marvellous expression of egoism2 which is made to vanish under the light of reason1 as ice is dissolved under heat of solar light4 #bd4 ,that there is nothing in existence1 except the spirit of ,god is my firm belief1 and this makes me believe the whole universe1 as a manifestation of the great ,brahm himself4 #be4 ,the error of egoism presents itself before us in as vivid and variety of colours as the various hues which tinge the face of the sky2 it is better to obliterate it at once from the mind1 than retain any trace of it behind 7as ,i am this child1 youth1 old man1 c474 #bf4 ,i have altogether got rid of the error of my egoism1 and now recline with my tranquil soul in the universal spirit of ,god1 as the autumnal cloud rests in the infinite vacuum of the sky4 #bg4 ,our accompaniment with the idea of egoism is productive only of our misconduct and misery1 by producing the great variety of our acts of selfishness4 #bh4 ,egoism hath taken a deep root in the moist soil of our hearts1 and sprouts forth in the field of our bodies with the germs of innumerable evils4 #bi4 ,here is death closely following the course of life1 and there is a new life hereafter awaiting upon our death2 now there is a state of being distinct from its privation or not being1 and again there is reverse of it in our transmigration1 to our great annoyance only4 #cj4 ,this ,i have gained1 and this ,i will gain1 are the thoughts that constantly employ the minds of men2 and the desire of a new gain is incessantly kindled in the minds of the senseless1 as the ceaseless flame of the sun-stone is increased in summer heat4 #ca4 ,that this ,i want and this must have are thoughts ever attendant on egoism2 and the dull-headed pursue dull material objects with as much ardour1 as the heavy clouds hasten to halt on high-headed hills4 #cb4 ,decay of egoism withers away the tree of worldliness1 which then ceases to germinate in the manner of a plant on sterile rocks4 7,or as seeds cast on sandy sounds74 #cc4 ,your desires are as black serpents creeping in the hole of your heart2 but skulking their heads1 at the sight of the snake-eater ,garuda of reason4 #cd4 ,the unreal world gives rise to the error of appearing as real2 as the unreal ,i and thou 7or ego and nonego7 seem to be realities1 though they are caused by mere pulsations of the unreal mind4 #ce4 ,this world rises at first without a cause and to no cause1 how then call it a reality which is sprung from and to no cause at all4 7,the visible world is produced by1 and continues with our error which1 is no cause in reality74 #cf4 ,as a pot made of earth long before1 continues in the same state at all times1 so the body which has long ago come to existence1 still continues and will continue the same4 7,the body being made of earth1 remains in and returns to the earth again74 #cg4 ,the beginning and end of billows is mere water and moisture1 and the intermediate part only presents a figure to view2 so the beginning and end of bodies is mere earth and water1 and the intermediate state is one of bustle and commotion4 #ch4 ,it is the ignorant only that trust in this temporary and fluctuating state of the body2 which1 like the billow1 is hastening to subside1 in its original liquid and quiet state4 #ci4 ,what reliance is there in any body1 which makes a figure in the middle1 and is an unreality both in its prior and latter states4 #dj4 ,so the heart also is as quiet as the intellect1 both at first and in the end2 and remains immerged in itself1 both when it exists in the body or not4 ,what then if it heaves for a little while in the midst8 7i4e41 the palpitation of the heart between its prior and latter states of inaction74 #da4 ,as it comes to pass in our dreams1 and in our deluded sights1 of marvellous things2 and as it happens in the giddiness of ebriety1 and in our journeying in boats3-- #db4 ,and as it turns out in cases of our vitiated humours1 and delusion of senses1 and also in cases of extreme joy and grief1 and under some defect of the mind or body3-- #dc4 ,that some objects come to sight1 and others disappear from it2 and that some appear to be smaller or larger than they are and others to be moving2 so do all these objects of our vision1 appear and disappear from our sight in the course of time4 #dd4 ,o my heart6 all thy conduct is of the same nature1 at the different times1 of thy joy and grief2 that it makes the long of short and the short of long2 as the short space of a single night1 becomes as tedious to separated lovers as an age2 and an age of joyous affluence as short as a moment4 #de4 ,or it is my long habit of thinking that makes the untruth appear as truth to me2 and like the mirage of the desert1 our mirage of life1 presents its falsehoods as realities unto us4 #df4 ,all things that we see in the phenomenal world are unrealities in their nature2 and as the mind comes to know the nothingness of things1 it feels in itself its nothingness also4 #dg4 ,as the mind becomes impressed with certainty1 of the unsubstantiality of external objects2 its desire of worldly enjoyments fade away1 like the fading verdure of autumn4 #dh4 ,when the mind comes to see the pure soul by means of its intellectual light1 it gets itself ridden of its temporal exertions2 and being thereby freed from its passions and affections1 it rests with its calm composure in itself4 #di4 ,and the heart attains its perfect purity1 when1 by compressing its members of sensational organs1 it casts itself into the flame of the supreme soul1 where all its dross is burnt away4 #ej4 ,as the hero boldly faces his death1 with the thought of his ascending to heaven1 by fighting bravely in battle1 so the mind conquers all impediments by casting off all its worldly desires and attachments4 #ea4 ,the mind is the enemy of the body1 and so is the latter an enemy of the former 7because the growth of the one puts down the vigour of the other72 but they both die away without the half of each other1 and for want of desire which supports them both4 #eb4 ,owing to their mutual hostilities1 and their passions and affections towards each other1 it is better to eradicate and destroy both of them1 for our attainment of supreme bliss4 7,as the control of the body and mind leads to temporal happiness1 so the utter extinction of both1 is the means to spiritual bliss74 #ec4 ,the existence of either of these 7i4e4 of the body or mind7 after death is as incapable of heavenly felicity1 as it is for an aerial fairy to fare on earth4 7i4e41 neither the body nor mind survives one's death1 as it is believed by many2 and even if it does1 its gross nature would not permit it to enjoy the pure spiritual felicity of heaven74 #ed4 ,when these things 7the body and mind71 that are naturally repugnant and opposed to one another1 meet together in any place or person1 there is a continued clashing of their mutual mischiefs1 like the crashing of conflicting arms4 #ee4 ,the base man that has a liking for this world of conflicts is like one left to burn in a conflagration of showering flames4 #ef4 ,the mind stout with its avaricious desires loads the body with labour1 and feeds upon its precious life1 as a ghost-yaksha preys upon the body of a boy4 #eg4 ,the body being harassed and oppressed with toil1 attempts to stop and stay the mind2 as an impious son intends to kill his father1 when he finds him to stand an open foe to his life4 7,it is lawful to kill an enemy of one's life for self-defence74 #eh4 ,there is no one who of his nature is a foe or friend to another2 but becomes a friend to one that is friendly to him1 and a foe to him that deals inimically unto him4 #ei4 ,the body being put to pain attempts to kill the mind2 and the mind is ever intent to make the body the receptacle of its afflictions4 7,the intimate connection of the body and mind causes them to participate in one another's pains74 #fj4 ,what good then can possibly accrue to us from the union of the body and mind1 which are repugnant to one another1 and which of their own nature can never be reconciled together4 #fa4 ,the mind being weakened1 the body has no pain to undergo2 wherefore the body is always striving to weaken the mind4 #fb4 ,the body1 whether it is alive or dead1 is subjected to all sorts of evils by its hostile mind1 unless it is brought under the subjection of reason4 7i4e4 ,the unreasonable mind is an enemy of the body74 #fc4 ,when both the body and mind become stout and strong1 they join together to break all bonds1 as the lake and rainwater join together to overflow on the banks4 #fd4 ,though both of them are troublesome to us in their different natures1 yet their union to one end is beneficial to us1 as the co-operation of fire and water is for the purpose of cooking4 #fe4 ,when the weak mind is wasted and worn out1 the body also becomes weakened and languid2 but the mind being full1 the body is flushed like a flourishing arbor1 shooting forth with verdure4 #ff4 ,the body pines away with its weakened desires1 and at the weakness of the mind2 but the mind never grows weak at the weakness of the body2 therefore the mind requires to be curbed and weakened by all means4 #fg4 ,i must therefore cut down the weed wood of my mind1 with the trees of my desires and the plants of my thirstiness2 and1 having reclaimed thereby a large tract of land1 rove about at my pleasure4 #fh4 ,after my egoism is lost1 and the net of my desires is removed1 my mind will regain its calm and clearness1 like the sky after dispersion of the clouds at the end of the rainy weather4 #fi4 ,it is of no matter to me whether this body of mine1 which is a congeries of my humours1 and a great enemy of mine1 should waste away or last1 after the dissolution of my mind4 #gj4 ,that for which this body of mine craves its enjoyments is not mine1 nor do ,i belong to it2 what is the good therefore of bodily pleasure to me8 7,when ,i have to leave this body and that pleasure also for ever74 #ga4 ,it is certain that ,i am not myself the body1 nor is the body mine in any way2 just as a corpse with all its parts entire1 is no body at all4 7,the personality of man1 belongs to his mind and not to his person74 #gb4 ,therefore ,i am something beside this body of mine1 and that is everlasting and never setting in its glory2 it is by means of this that ,i have that light in me1 whereby ,i perceive the luminous sun in the sky4 #gc4 ,i am neither ignorant of myself1 nor subject to misery1 nor am ,i the dull unintelligent body1 which is subject to misery4 ,my body may last or not1 ,i am beyond all bodily accidents4 #gd4 ,where there is the soul or self1 there is neither the mind1 nor senses nor desire of any kind2 as the vile ,pamaras never reside in the contiguity of princes4 7,mahibhretas mean mountains also74 #ge4 ,i have attained to that state in which ,i have surpassed all things2 and it is the state of my solity1 my extinction1 my indivisibility1 and my want of desires4 #gf4 ,i am now loosened from the bonds of my mind1 body and the senses1 as the oil which is extracted from the seeds of sesamum1 and separated from the sediments4 #gg4 ,i walk about freely in this state of my transcendentalism1 and my mind which is disjoined from the bonds of the body considers its members as its dependent instruments and accompaniments4 #gh4 ,i find myself to be now situated in a state of transparency and buoyancy1 of self-contentment and intelligence1 and of true reality2 ,i feel my full joy and calmness1 and preserve my reservedness in speech4 #gi4 ,i find my fulness and magnanimity1 my comeliness and evenness of temper2 ,i see the unity of all things1 and feel my fearlessness and want of duality1 choice and option4 #hj4 ,i find these qualities to be ever attendant on me4 ,they are constant and faithful1 easy and graceful and always propitious to me2 and my unshaken attachment to them has made them as heartily beloved consorts to me4 #ha4 ,i find myself as all and in all1 at all times and in every manner2 and yet ,i am devoid of all desire for or dislike to any one1 and am equally unconcerned with whatever is pleasant or unpleasant1 agreeable or disagreeable to me4 #hb4 ,removed from the cloud of error and melancholy1 and released from dubitation and duplicity in my thoughts1 ,i peregrinate myself as a flimsy cloud1 in the cooling atmosphere of the autumnal sky4 ,,end ,,of ,,the ,,second ,,volume4 ---------------------------------------- -------------------------------- ,,footnotes3 ,footnote #a3 ,this colophon occurring at the end of many chapters1 shows the intermediate chapters as parts of the lectures of a single day2 and by enumeration of which1 the whole space of time occupied in the delivery of these lectures may be fairly ascertained4 ,this will serve to show that the delivery of the lectures occupied but a few months2 and ,vlmki's writing of them1 if he was a shorthand writer1 embraced also the same length of time1 contrary to the common belief of this composition's being a work of many years4 ,footnote #b3 7,it was ,plato's doctrine of the souls' reminiscence of a former apprehension of truth awakened by the traces of ideas which sensation discovered in things74 ,footnote #c3 ,the ,arhatas have seven categories3 #a4 ,the animated and intelligent body4 #b4 ,the inanimate and insensible body as rocks c4 #c4 ,the organs of sense4 #d4 ,ignorance or austerities1 called varana4 #e4 ,tonsure of the head called nirvarana4 #f4 ,bondage to repeated births and deaths4 #g4 ,liberation or final emancipation4 ,they are divided into seven schisms1 according to their belief or disbelief in this last viz4 #a4 ,sadvdis or believers in liberation4 #b4 ,asadvdis--unbelievers4 #c4 ,syadvdis--,sceptics4 #d4 ,sada--,sadavdis--misbelievers4 #e4 ,anirvachaneyavdis--,infidels4 #f4 ,nstikas--,atheists4 #g4 ,snyavds--,vacuists4 ,footnote #d3 ,hari in the form of ,krishna1 destroyed the demons chief ,sambara or ,kliya under his feet2 as the son of ,god in the form of ,christ1 defeated ,satan and bruised his head under his feet4 ,footnote #e3 ,ceylon is said to be first peopled by the ,yakkas 7yakshas7 who followed the train of the ,rkshasa ,rvana to that island4 ,footnote #f3 ,but these formal changes are phenomenal and not real4 ,they are mere appearances4 ,gloss4 ,footnote #g3 ,so it is represented in ,kumra ,sambhava3 1 ,footnote #h3 ,airvata signifies both ,indra1 the god of caelum and the celestials1 as also his vehicle1 the elephantine clouds4 ,footnote #i3 ,it is recorded1 that the forefathers of ,bali to the fourth ascent1 were all destroyed by ,vishnu1 who took upon him the first four shapes of his ten incarnations1 namely3 those of the fish1 tortoise1 the boar and the biform man and lion1 to destroy them one after another2 till he took his fifth form of the dwarf1 to kill ,bali also4 ,hence it was one family of the ,asuras at ,mavalipura in ,deccan1 that called down ,vishnu five times from his heaven for their destruction4 ,footnote #aj3 ,instruction of abstruse knowledge from yoga to the impure1 is pearls before swine2 as it is said3 ,footnote #aa3 ,reason is a divine attribute and given to man for his discernment of truth from untruth1 and of true felicity of the soul1 from its fetters of the frailties of this world4 ,footnote #ab3 ,the former figure of meditation was that of ,virt1 the god who with his thousand heads1 hands and legs and feet 8 10 shows the ,daitya ,titan ,briareus with his hundred heads and hands2 but the figure of worship in this chapter is that of ,vishnu1 with his four arms1 one head and two legs only1 as a more compendious form for common and practical worship4 ,footnote #ac3 ,the flowers and offerings mentioned in this place1 are all of a white hue1 and specially sacred to ,vishnu1 as there are others peculiar to other deities1 whose priests and votaries must carefully distinguish from one another4 ,the adoration of ,vishnu consists1 in the offering of the following articles1 and observance of the rites as mentioned below3 viz4 ,fumigation of incense and lighting of lamps1 presentation of offerings1 of food1 raiment1 and jewels suited to the adorer's taste and best means1 and presents of betel leaves1 umbrellas1 mirrors and chowri flappers4 ,lastly1 scattering of handfuls of flowers1 turning round the idol and making obeisance c4 ,footnote #ad3 ,brahm was the god of ,brhmanas1 and ,vishnu was worshipped by the early ,vaisya colonists of ,india2 while ,siva or ,mahdeva was the deity of the aboriginal ,daityas4 ,these peoples after long contention came to be amalgamated into one great body of the ,hindus1 by their adoption of the mixed creed of the said triality or trinity1 under the designation of the ,triune duty4 ,still there are many people that have never been united under this triad1 and maintain their several creeds with tenacity4 ,see ,wilson's ,hindu ,religion4 ,footnote #ae3 ,the history of ,sanskrit words derives the name ,lakshm from the appellation of king ,dilipa's queen1 who was so called from her luckiness4 ,thus the words lucky and luckhy 7valgs71 are synonymous and same in sound and sense4 ,footnote #af3 7,this is the doctrine of the indwelling spirit pervading all nature4 ,or as the poet says3-- ,a motion or spirit that impels ,all thinking things1 all objects of thought1 ,and rolls through all things ,wordsworth7 ,footnote #ag3 ,nor love thy life nor hate1 but live while thou livest2 ,how long or short1 permit to heaven4 ,dum vivimus1 vinamus4 ,footnote #ah3 7i4e4 ,as the work is known after it is worked out by the workman74 ,footnote #ai3 ,so there is but dead matter without the enlivening soul1 and every thing is full of life with the soul inherent in it4 ,footnote #bj3 7,the analogy of matsya nyaya or piscine oppression1 means the havoc which is committed on the race of fishes by their own kind1 as also by all other piscivorous animals of earth and air1 and tyranny of the strong over the weak74 ,footnote #ba3 1 4 ,sruti4 ,footnote #bb3 4 ,sruti4