Yoga Vasistha (Yoga-Vasishtha Maharamayana)

NARRATION OF THE SPEECH OF CROW AND CUCKOO. Argument. - Description of the battle field, and of the hills and sky, and the story of the foolish crow. The companions added: - Look lord, the field of battle, stretching to the bordering hills; look upon the heaps of shining weapons, and the scattered forces of elephants, horse, infantry and war chariots. 2. Look at the slain and their slayers, and the combatants attacking their corrivals; and how their dying souls are borne by celestial nymphs in heavenly cars to heaven. 3. The victor finding his adversary worsted in warfare, ought not slay him unjustly, unless he is justified to do so by laws of warfare (as a youth is justified to take unto him no other woman but his legal wife). 4. As health and wealth and prosperity, are good for men when they are rightly gained; so it is right to fight for those by whom one is supported. 5. When one kills his opposing corrival in combat, without violation of the laws of warfare, he is justly styled a heavenly champion, and not one who takes undue advantage of his enemy.

6. Behold there the bold champion brandishing his sword, as if he is swinging a blue lotus in his hand; and casting the dark shadow of the evening dusk on the ground. Such a hero is courted by Laxmi for her spousal. 7. Look at those flourishing weapons, flaming as the flying embers of wild fire, in a mountain forest; or as the dreadful dragons of the sea, dancing on land with hundreds of their flashing hoods and heads. 8. Look at the sky on one side, resembling the sea with its watery clouds, and shining with strings of its stars on another; see how it is covered by dark clouds on one side; and how it is brightened by moon beams on the other. 9. Look at the firmament, ranged by multitudes of revolving planets, resembling the rolling chariots of warriors; and crowded by myriads of moving stars, likening the soldiers in the battle field; and yet it is the error of the ignorant to think it an empty vacuum; an error which is hard for the wise to remove.

10. The sky with its over spreading clouds, its fiery lightnings, its thunder bolts that break down the mountain wings; its starry array, and the battle of gods and demigods that took place in it; is still as inscrutable in his nature, as the solid minds of the wise, whose magnitude no one can measure. 11. O wise man, thou hast been constantly observing before thee, the sun, moon and all the planets and stars in the firmament, together with all the luminous bodies of comets, meteors and lightnings; and yet is astonishing that your ignorance will not let see the Great Náráyana in it. 12. Thou dark blue sky, that art brightened by moon-light, dost yet retain thy blackness, like the black spot amidst the lightsome disk of the moon; and such is the wonder with ignorant minds, that with all their enlightenment, they will never get rid of their inward bias and prejudice. 13. Again the clear sky which is full with endless worlds, is never contaminated by their faults, nor ever changed in its essential state; and resembles the vast and pure mind of the wise, which is full with its knowledge of all things, and devoid of all their pollutions.

14. Thou profound sky, that art the receptacle of the most elevated objects of nature, and containest the lofty clouds and trees and summits in thy womb; that art the recipient of the sun, moon and the aerial spirits that move about in thee; art yet inflamed by the flames of the fiery bodies that rise in thee to our great regret, notwithstanding thy greatness, which helps them to spread themselves high in heaven. 15. Thou sky that art replete with pure and transparent light, and great with thy greatness of giving quarters to all the great and elevated objects of nature; but it is greatly to be pitied, that the dark clouds to whom thou givest room to rise under thee, molest us like base upstarts, with pelting their hailstones at random. 16. Again thou dark sky, art the attestor of all lights; as the touchstone is the test of gold; and thou art a void in thy essence, yet thou dost support the substances of stars and planets of clouds and winds and all real existences at large.

17. Thou art the day light at daytime, and the purple red of evening, and turnest black at night; thus devoid of all colour of thyself thou dost exhibit all colours in thee; hence it is impossible even for the learned, to understand aright thy nature and its convertible conditions also. 18. As the helpless man is enabled to achieve his purposes, by means of his patient perseverance; so the inane sky has risen above all, by means of its universal diffusion. (The gloss says that, extension of knowledge, is the cause of elevation). 19. The sun that persists in his wonted course, rises to the vertical point in time; but the unmoving straws and trees, and the dormant hills and places, and stagnant pools and ponds, are ever lying low on the ground.

20. The night invests the sky with a sable garb, and sprinkles over it the fair moonlight like the cooling dust of camphor; with the decoration of stars like clusters of flowers upon it. The day mantles the firmament with bright sun beams, and the seasons serve to cover it in clouds and snows, and in the gaudy attire of vernal flowers. Thus is time ever busy, to decorate the heavenly paths of his lords the sun and moon, the two time keepers by day and night. 21. The firmament like the magnanimous mind, never changes the firmness of its nature; although it is ever assailed by the disturbances of smokes and clouds of dust and darkness, of the rising and setting sun and moon and their dawns and dusks: and of the confluence of stars and combat of gods and demons. 22. The world is an old and decayed mansion, of which the four sides are its walls, the sky its covering roof above and the earth its ground floor below; the hills and mountains are its pillars and columns, and the cities and towns are its rooms and apartments; and all the various classes of animal beings, are as the ants of this abode.

23. Time and action are the occupants of this mansion from age to age, and all its ample space presents the aspect of a smiling garden; it is feared every day to be blown and blasted away, and yet it is a wonder how this frail flower should last so long and for ever more. 24. It is the air methinks, that puts a stop to the greater height or rising of trees and hills; for though it does not actually restrain their growth, yet its influence (pressure from above), like the authority of noble men, puts a check to the rise of aspiring underlings. 25. O fie for that learning, which calls the air as void and vacuity; seeing it to contain millions of worlds in its bosom, and producing and reducing also unnumbered beings in its boundless bosom. 26. We see all things to be born in and to return into the air; and yet we see the madness of men, that reckon the all containing and all pervading air, as something different from God.

27. We see the works of creation, to be continually producing, existing and extinguishing in air, like sparks of fire; I ween this pure and sole air, which is without beginning, middle and end, as the universal source and terminus of all, and no other distinct cause as God. 28. The vacuum is the vast reservoir of the three worlds, and bears in its ample space the innumerable productions of nature; I understand infinite vacuity as the body of the Intellect, and that transcendent being, in which this erroneous conception of the world, has its rise and fall. 29. Therein the woodlands on mountain tops, the solitary forester chants his charming strains amidst his sylvan retreat; and attracts the heart of the lonely passenger, who lifts up his head to listen to the rapturous times. 30. Hearken O Lord, to the sweet music, proceeding from the thick groves on yonder lofty mountain; and emitted with the heart rending strains, of love born Vidyádhara nymphs; and behold the lonely and lovesick passenger, whose lovesick heart being smitten by the sound, has neither the power to proceed forward or recede backward from the spot, or utter a word.

31. I hear a lovelorn Vidyádhara damsel, singing her love ditty amidst the woods of the hill with her heaving sighs and tears flowing profusely from her eyes. She sang saying: “Lord, I well remember the day, when thou ledst me to the recess of the bower, holding my chin and giving kisses on my cheeks with thy smiling face, and now the pleasing remembrance of that gladsome moment, hath left me to deplore its loss for years”. 32. I heard her tale, O Lord, thus related to me from the mouth of a forester on the way. He said: - Her former young lover, was cursed by a relentless sage to become an arbour for a dozen of years; and it is since this ill fated change of his, that she has been reclining on that tree, and singing her mournful ditty unto the same. 33. And now observe the wonder, that on my approach the arborescent lover, was released of his sad curse, and shedding a shower of flowers upon her, he changed his form and clasped her unto his arms with his face smiling as his blooming flowers.

34. The tops of hills are decorated with flowers, as the heads of elephants are painted with white dye; the sky is whitened with the stars and falling meteors, as the summit of the mountain is etiolated with hoar-frost and snows. 35. Behold there the beautiful stream of Kaveri, gliding along with shoals of fishes skimming in its waters; to its boisterous waves resounding with the cries of shrill and clamorous cranes; see its banks mantled in vests of flowers, and its shores freely grazed by timid fauns without any fear. 36. Look the Bela rock, which is washed by the billows of Varuna - the god of the sea; its stones shining as gold under the solar rays; and sparkling as the marine fire when they are laved by the waves. 37. Look at the abodes of the Ghosha shepherds at the foot of the mountain, which are continually covered under the shrouding clouds; and behold the beauty of the blossoming palása and patala trees thereabouts.

38. Look at the plains, whitened by the full-blown whitish flowers; see the mandara tree with twining and flowering creepers; look at the banks crowded by cranes and peacocks; look at those villages and the water falls, resounding as music from the mouths of mountain caves and forests, and redounding to the joy of the happy inhabitants of the valley. 39. Here the buzzing bees are sporting about the new blown petals of plantain flowers; and inspiring fond desire in the breasts of the Pamara foresters; who enjoy a bliss in their rustic pastures and hidden hilly caverns, which I ween, is not attainable by the immortal gods in their garden of Eden. (So says Hafiz: - Thou canst not have in heaven, the blissful fount of Roknabad, nor the flowery groves of Mossella). 40. Behold the black bees sporting and swinging in their cradles of the flowery creepers of the forest; and to the Pulinda forester singing to his beloved, with his eyes fixed upon her face; and mark also the sportive Kiráta, forgetting to kill the deer roving beside his lonely cavern.

41. Here the weary traveller is regaled, by the sweet scent of various full blown flowers, and is cooled in his body by the odorous dust, wafted by the breeze from the flowering creepers; while the winds bearing the watery particles of the waves, which lave the vale on all sides, render the spot more delightful than the spotted disc of the moon (i.e. the people have more of coolness here, than the gods have in the moist sphere of the moon). 42. Here the unceasing gliding of waters, and the continued waving of the palm trees; together with the dancing of the blossoming branches, and the undulation of the spreading creepers in the air; the forest of lofty sála trees in the borders, and the hanging clouds over the bordering hills, all combine to add a charm to this village of the vale, not unlike to that of the gardens in the orb of the moon. 43. The flashing of lightnings, and the deep roaring of clouds; the merry dance of peacocks and their loud shrieks and screams, and their trailing trains displayed in the air, decorate the valley with a variety of variegated gems.

44. The bright orb of the moon appearing on one side, and the dark clouds rising as huge elephants on the other; serve to embellish the village in the valley, and the hills in the skirts, with a beauty unknown in the heavenly kingdom of Brahmá: (which is the empyrean or city of fire only). 45. O! how I long to lodge myself in the mountain grotto, amidst the fragrant arbours of the beauteous Mandána forest, and in the delightsome groves of blooming santánaha blossoms, and where the busy bees are continually fluttering, over the mandára and paribhadra arborets. 46. O, how much are our hearts attracted, by the cries of the tender deer, browzing the verdant and delightsome verdure; and by the blooming blossoms on hills and in dales, as by sight of the cities of mankind. 47. Look on yonder village in the valley, where the waterfall appears as a column of clear chrysolite; and the peacocks are in their merry dance, all about the precipitate cascade. 48. See how the joyous peacocks, and the gaysome creepers, bending down under the burden of their blossoms; are dancing delightfully, beside the purling water of the cataract.

49. I believe the lusty god of desire (Káma or Cupid), sports here at his pleasure, in this village of the valley protected by the hills all around. He is sporting with the handsome harita birds (the green partridges and parrots) in the verdant groves, and beside the crystal lakes, resounding with the sweet warblings of water-fowls. 50. O most prosperous and magnanimous lord, that art the centre of all virtues, and the highest and gravest of men; thou art like the towering mountain, the refuge of mankind from heat, and the cause of their plenty (i.e. the rainy clouds on mountain tops, are the causes of plenteous produce). 51. Thou cloud that bathest in holy waters (i.e. that resist from the waters of seas and rivers); that art exalted above all earthly beings, and choosest to abide in hills and wildernesses like holy hermits, and art taciturn like them, from the pure holiness of thy nature; thou appearest also as fair in the form when thou art emptied (of thy waters) in autumn; all this is good in thee; but say why dost thou rise in thy fulness with flashing lightnings in thy face, and roaring thunders in thy breast, like lucky upstarts of low origin?

52. All good things being misplaced (or out of their proper place), turn to badness; as the water ascending to the clouds, turns to hoar frost and cold ice. 53. O, wonder! that the drops distilled by the clouds, fill the earth with water; and wonder it is that this water supports all beings, and makes the poor grow with plenty (of harvest). 54. Ignorant people are as dogs, in their unsteadiness, impudence, in their impurity and wayfaringness; hence I know not whether the ignorant have derived their nature from dogs or these from them. 55. There are some persons, who notwithstanding all their faults, are yet esteemed for certain qualities in them; as the dogs are taken into favour, on account of their valour, contentedness and faithfulness to their masters. (So are men serviceable to their masters for these virtues in them). 56. We see all worldly people pursuing the course of their worldliness as madmen, and pushing on in the paths of business at the sacrifice of their honor, and likely to tumble down with fatigue. I find them flying to and fro as trifling straws, and know not whether it is of their will or madness or stupidity, that they have made choice of this foolish course.

57. Among brute creatures, the brave lion hears the tremendous thunder claps without shuddering: while the cowardly dog trembles and shuts his eyes with fear at the sound. 58. I believe, O vile dog, that thou hast been taught to bark at thy fellows, and to ramble about in the streets, by some surly and strolling porter or peon (among men). 59. The divine creator, that has ordained varieties in all his works, has made the nasty breed of his daughter Saromá all equal in their filthiness. These are the dogs, that make their kennels or dog holes in dirt, that feed upon filth and carrion and copulate in public places, and carry about an impure body every where. (This is a slur against the progeny of one’s daughters, who generally turn to be vicious). 60. “Who is there viler than thee”; says a man to his dog; to which he answered, “the silly man as thee is the vilest of all”. There are the best qualities of valour, fidelity and unshaken patience, combined in the canine tribe; and these are hard to be had in human kind, who grovel in the darkness of their ignorance amidst greater impurities and calamities. (The instinctive sagacity of beasts, is a surer safe guard to them, than the boasted reason of man).

61. The dog eats impure things and lives in impurity; he is content with what it gets, feeds upon dead bodies and never hurts the living, and yet men are fond of pelting stones on him every where; thus the dog is made a plaything by men, contrary to the will of God. 62. Looking at the crow flying there upon the offerings, left on the lingam or phallus of Siva on yonder bank; and there appearing to sight to tell its tale to people, saying; “Behold me on high, with all my degrading sin” (of stealing from the altars of deities). 63. Thou croaking crow, that crowest so harshly, and treadst the marshy lake; it is no wonder that thou wouldst vex us with thy cries, that hast put down the sweet buzz of humming bees. 64. We see the greedy rook, devouring ravenously the dirty filth, in preference to the sweet lotus stalk. It is no wonder that some would prefer sour to sweet, from their long and habitual taste of it. 65. A white crow sitting in a bush, of white lotus flowers and their snowy filaments, was taken at first for a hansa or heron, but as it began to pick up worms, it came to be known as a crow.

66. It is difficult to distinguish a crow, sitting in company with a cuckoo, both being of the like sable plumes and feathers; unless the one makes itself known as distinct from the other, by giving out its own vocal sound. 67. The crow sitting on a forest tree, or on a mould of clay or high built building, looks on all sides for its prey; as a nightly thief mounts on a chaitta tree; and sits watching there from the ways of people. 68. It is impossible for a crow, to abide with cranes and storks by the side of a lake, which abounds in lotus flowers, that diffuse their sombre farina all about. 69. For shame that the noisy crow, should have a seat on the soft lotus bed in company with silent swans, and play his disgraceful part and tricks among them. (i.e. It is impudence on the part of the ignorant, to open their mouths, where the learned hold their silence). 70. Thou crow that criest as the hardest saw, say where hast thou left or lost thy former reservedness to-day. Why dost thou brood over the young cuckoo, the sweetness of whose voice thou canst never attain, and whom thou canst not retain as thy young.

71. One seeing a dark crow sitting as a black steg, in a bed of white lotuses, and crowing aloud with delight at that place, said unto him saying: - It is better for thee O clamorous crow to rend ears of those with thy cracking voice, that are not tired with splitting the head of others with their wily verbiage. 72. It is well when the cunning consort with the cunning, as the crow and the crab meeting at a pool; or the rook and the owl joining in an arbour; for the two rogues though seemingly familiar, will not fail to foil one another by their natural enmity (ká ko lu kiká). 73. The cuckoo associating with the crow, and resembling him in figure and colour; is distinguished by his sweet notes from the other; as the learned man makes himself known by his speech in the society of the ignorant. 74. The blossoming branch is well able to bear, the spoliation of its flowers by the cuckoo; and will not yet suffer the association of crows and cranes, and cocks and vultures upon its twigs. (i.e. It is possible to bear with an injury from the good, but not to tolerate the society of bad people).

75. How delightfully do people listen to the sweet notes of the cuckoo, which unites the separated lovers together; but who can brook to hearken unto the jarring cries of the crow or hooting of the owl, without disgust. 76. When the sweet notes of the young kokila, serve to ravish the ears of hearers, with the gladsome tidings of the vernal season; there is the grating cry of the crow, immediately obtruding upon their ears, and demanding the melodious cuckoo as its foster child. (It is well known to all here, that young cuckoos are fostered in the nests of crows). 77. Why and what hast thou been cooing so long, O thou tender cuckoo, with so much joy and glee in yonder grove; lo! thy pleasant vernal season is too soon over with its fading flowers, and behold the stern winter approaching fast, to blast the blossoming trees with its icy breath, and bidding thee to hide thy head in thy nest.

78. A separated mistress seeing a sweet kokila, pour forth his notes to the tender blossoms of the vernal season thus address to him saying: “say, O sweet cuckoo! who taught thee to tell, that vernal season is tava tava tua tua, i.e. “for thee and thy enjoyment,” this is verily a woeful lie thou tellest me, instead of saying “it is mine and mine” that art enjoying thy companion.” (It would better rendering in English to reverse the application of the words mine and thine). 79. The cuckoo sitting silent in an assemblage of crows, appears as one of them in its form and colour of its feathers; and the graceful gait of the cuckoo, makes it known from the rest, as the wise man is marked in the company of fools. It is hence that every body is respected by his inward talents and outward deportment, more than by outer form and feathers. 80. O brother kokila! it is in vain that thou dost coo so sweetly, when there is none to appreciate its value; it is far better therefore, that thou shouldst sit quiet in thy secluded covert under the shady leaves, when these flocks of crows are so loud in their cries; and when it is time for the falling dews, and not of vernal flowers.

81. It is to be wondered, that the young cuckoo forsakes its mother for its fostering crow; which on her part begins to prick it with its bill and claws. As I reflect on these, I find the young cuckoo growing in its form to the likeness of its mother; and hence I conclude, that the nature of a person prevails over his training every where.

DESCRIPTION OF THE LOTUS-LAKE, BEE AND THE SWAN. Argument: - Description of a Lake of lotus, and the bees and swans frequenting them. The companions said: - Behold there, O lord! the lotus lake on the tableland of the mountain; reflecting the sky in its bosom, and resembling the pleasure pond of Káma or Cupid. Behold there the beds of white, red and blue lotuses, with their protruding stalks; and listen to the mingled sounds of the water fowls sporting thereon. 2. Lo the full blown lotus standing on its stalk with its thousand petals, and the royal gander or swan resting on its pericarp; it is crowded by double streaked bees, and birds of various kinds, as if it were the abode of the lotus-seated Brahmá himself. 3. All the sides are overspread by mists and fearful frost, and the red dust of the farina of full blown flowers and lotuses, have been flying all about; the bees and birds giddy with the odours spread around, are humming and warbling their tunes and notes in the open air; and the clouds are spreading above as an aerial canopy.

4. There is the lashing sound of the breaking waves, beating against the shore; and here is the rumbling noise of the humming bees, vying with one another; somewhere the silent waters are sleeping in the deep, and elsewhere the fair lotus of the lake, are lying hid in the bushes. 5. The pearly particles of water, are lulling away the heat of the people; wild beasts are prowling on the bank, overgrown by wild thickets all around; the waves are laving the stones on the bank, and the land appears as the clear sky on the earth. 6. The bosom of the lake displays the rays of lightnings, from the redness of the clouds by the dust of flowers borne above by the winds; and one side of it is obscured by a dark rainy cloud hanging over it, while the other side exhibits the variegated rays of the evening skies above it. 7. There is a fragment of the autumnal cloud, borne aloft by the driving winds; and appearing as it were a part of the sky supported upon the air.

8. The rippling waves of the lake by gentle breeze, and the wettish humming bees fluttering over the bed of the lotus lake, made a noise all around; like the falling of flowers from the branches of trees, lying on the bank of a river. 9. The large lotus leaves are waving like fans made of palm leaves, and the foaming froths were puffing as the snowy chowries of princes; the buzzing bees and cooing cuckoos, were singing to and lauding the lake which lay like a lord, in the assemblage of lotuses, resembling the consorts of his harem. (The lake is likened to a lord). 10. Lo the chorus of black bees, singing their charming chimes before him; and the yellow farina of the lotus flowers, have strewn his waters with dust of gold. The yellowish froths are floating like fragments of its gold coloured flowers; and the flowery furzes on the bank, decorate it as its headdress. 11. The deep fountain, having the beautiful lotuses on its bosom; enjoys their sweet fragrance, as princes derive from the assemblage, of talented men in their courts. 12. The pellucid lake, reflecting the clear autumnal sky on its surface; resembles the mind of the wise man, which is ever clear and composed, with the light of the true sástra.

13. The limpid lake is little discernible in winter, when the keen blasts have covered it with hoar frost, and converted its blueness to white. 14. So the world appears to the wise, a vast sheet of the glory of God; and all these distinct forms of things, like waves of the sea are lost at last, into the bright element of Eternity. 15. It is by one’s own exertion, that every body should try to raise himself above the sea of error, or else he must be continually whirling in the whirlpool of blunder, like all other ignorant men. 16. As the waters of wells, tanks, lakes and seas, differ from one another in their quality; so the persons of men and women, are different from each other in their respective dispositions. 17. Who can count the aquatic plants and lotuses, which grow in the lakes as plentifully, as the passions and desires spring in the fountain of the human heart; and which are carried away by the waves of accidents, or hurled into the whirlpool of perdition. 18. Oh, the wonderful effect of bad company, that the lotus growing in the company of aquatic plants, loses its fragrance in the current waters, and shows its thorny stalks to view.

19. The good qualities of a person like those of the lotus, are lost under the assemblage of vicious faults in the same; such as the pores, the hollowness and the too fine and fragile fibres of the lotus stalks, make them entirely useless to any body. 20. But the lotus which adorns its natal waters, and fills the air with its fragrance; is as a nobleman born with the noble qualities of a noble family, and whose virtues are impossible for the hundred hooded serpent - Vásuki also to relate. (Such a person is called the lotus of his family). 21. What other thing can equal the lotus in its praise, which in form of Laxmí, rests on the bosom of Hari, and graces his hand in the manner of a bouquet or nose gay. 22. The white and blue lotuses, are both esteemed for their quality of sweet scent, though they differ in their colour; and hence the one is sacred to the sun and the other to the moon. 23. The blooming beauty of the lotus-bed, is not comparable to that of the full blown flowers of the forest; nor does the lotus-lake bear comparison with the starry heaven also; but they are to be compared with the comely and smiling face of the dancing girl in her fete.

24. Blessed are bees, that have all along enjoyed their lives in revelling over the sweets of flowers, without having any other thing to care about. 25. Blest are the bees and cuckoos, that feast upon the flavour of mango fruits, and regale themselves with the fragrance of their flowers; all others not so blest, are born only to bear the name of the species. 26. The bees cloyed with honey, and giddy with the flavour of lotuses, in the lake where they revel; laughed to scorn some others of their tribe, that led their humble lives on the common farina of flowers. 27. The black bee that buzzed to the lotus, lived and sported in its company and slept in its honey cup at night; was in trouble at the approach of autumn, not knowing what flower to choose for its fare, and were to resort for its rest. 28. A black bee sitting on the unblown bud of a flower, appeared as a black man placed over a trident by kála. 29. O thou insatiate bee! that ever rovest over hills and dales, and suckest the sweets of all kinds of flowers; why wanderest thou still, unless it were for thy restless discontent.

30. Thou soft bodied bee, that art bred up in sweets, and feedest upon the farina of flowers; it is better for thee to resort to the lotuses of the lake, than bruise thy body in thorns and thistles. 31. O humble bee, if thou art deprived of thy mellifluous food and thy fair fare of the farina of flowers in stern winter; thou shouldst yet repair as wise men do to such as may suit thy taste, and be congenial to thy nature; rather than be mean and debase thyself, by thy attendance upon the base and mean. 32. Look there, O lord! the assemblage of milk white swans, swimming in the lake, and feeding upon the silvery fibres of lotus stalks, and guggling as gravely, as the chaunters of the Sáma Veda. 33. Here the gander pursuing the geese, seated in their cradles of lotus bushes; thinks the limpid lake as the blue sky, and the lotus cradle as a cloud, and stops from his pursuit (for fear of falling down on earth). (Mistake of the terrestrial lake, for the aerial mandákiní). 34. Let no body be so unfortunate, O lord, as was this gander, which <was> in pursuit of the shadow of the goose.

35. The sweet music of the swan as it sings of its own accord, is inimitable by the crow or crane, although they are taught to learn it for many years in its society. 36. Although the swan and drake are both of the same kind, and of like form and figure, and live upon the same sort of food; yet they differ widely from one another in their respective species and qualities. 37. The swan soaring in the sky, with his snow white wings and feathers; appears as the hoary lotus sitting upon its stalk; and then it gladdens the minds of men, as the full-moon with her icy beams. 38. The elevated stalks of lotuses, rising as the lofty stems of plantain trees, with the lotuses sitting as the goddess Flora upon them, afford delight to swans only, and to no other bird. 39. Lo, how the lake is adorned like a beauteous lady, with the waves resembling her waving bracelets, and the ripples likening her necklaces; while the aquatic plants and flowers, represent wreaths and garlands on her bosom.

40. The strings of fluttering bees, are as streaks of black spots on her person; the swelling of cranes and storks are as the tinklings of her anklets, and the rippling waves are as the glances of her eyes. 41. The lake is graced like a lady, by the young swans crying by her side as her young ones; and looking up to the mountain as her lord, for a fresh supply of fresh water from his profluent cascade. 42. Don’t you, O harmless swan, says one, reside with the malicious water fowls and birds of prey, in one and the same lake; it is better that thou dost remain with thy own kind, that may assist thee in distress. 43. Look to thy end, O silly bee, says one, that art now so giddy with thy drink of the sweet honey of flower, and treadst on the heads of elephants, to sip and suck their exuding ichor, and ramblest at large among the blooming lotuses, that the winter of scarcity is fast approaching to thee, when thou shalt be constrained to live upon the dewdrops drizzling on blades of grass or dripping from stones.

44. O lord! the milk white swan with wide stretched wings entered into the lotus bush, to see after his young ones, they on seeing him, begin to cackle, as a child does on seeing his father before him. The young ones said, O father, it is all delusion, like white pearl in silver and one sees fog over his head at mid-day. 45. The swan is as silently floating over the limpid waters of the lake, as the bright moon is gently gliding along the translucent atmosphere of the firmament; and as it passes through, the beds of lotuses, its wings bruise against the blossoms, causing them to distil their fragrant fluid, which is gulped in by fishes, in the manner of the holy water of Ganges.

DESCRIPTION OF DEER, PEACOCKS, CRANES &C. Argument: - This chapter is devoted to the description of some beasts and birds, some fishes and a traveller. Some companion said: - Behold the crane, which notwithstanding its destitution of all good qualities, has one special instinct of uttering the onomatopoeia signifying the rain. 2. O crane that resemblest the swan in the colour of thy feathers, thou mightest well be taken for a young swan, wert thou but without the rapacity of the king-fisher (mudgu). 3. So there is a line of king-fishers, that are expert in diving amidst deep waters, and catching the fishes in its wide extended beaks, now sitting idle on the shore, and not venturing to dart themselves into the water, for fear of the sharks, floating there with their open mouths and wide stretched jaws. 4. Thus murderers also dart upon men, in the manner of diving king-fishers, and cry out saying, “madgu madguru, this king-fisher is our instructor in killing.” 5. Seeing a white heron with its long neck and uplifted head, sitting silently and watching on the shore, the people took it at first for a hansa or hernshaw; but finding it afterward to catch a shrimp from the marsh water, they came to know it as a heron at last.

6. A crane was observed by a woman, to be sitting on the shore like a devotee the live long day, while it was in reality watching for prey, until the evening shade, as the day labourers are wont to do for their bread. 7. Look there, says a wayfaring woman to her companion, how these rustic women are culling the lotuses amidst the frosty lake; if you like you can follow them, but I will fall back from you. 8. Look there, O lord! (says the companion to the king), how that traveller appeases his angry mate, and leads her to the flowery bower of the weedy bush. 9. Look then, O lord, at the dalliance of the lady, and at her smiling face mixed with her frowning looks; and hearken to her speech to her associate. 10. The crane, king-fisher and other rapacious birds, that live together in the same place, are all of the same mind and purpose; but the fool and wise man can never agree, though they abide together in the same society for ever.

11. As the cricket caught under the bill of wood pecker, whistles to his face; so the retribution of our past misdeeds, flies as a flag before us, and unfolds itself unto us (wherever we may happen to go, or chance to be reborn). 12. As long as the cruel crane of fate, keeps clucking upon the tall tree on the shore; so long doth the fearful shrimp (of the living soul), keep itself concealed in the bog (of the body) with its inward trepidation. Hence there is no rest or quiet of the body and soul, until the ultimate quietus of both. 13. The bodies of animals, which are devoured by rapacious beasts and birds, and then disgorged unhurt and entire out of their bowels; resemble I ween to their rising from the lap of sleep, or a state of profound trance. 14. The fear that overtakes the fishes in their native waters, at the sight of rapacious animals, is far greater than those of thunder claps or thunder bolts falling upon them; and this I know from remembrance of my past life of a fish, and cannot be denied by the wise.

15. Behold there the herd of deer before thus reposing in raptures over the bed of flowers, under the shade of trees on the borders of the lake; and look also at the hive of the bees about the new blown flowers of the grove. 16. Look the high minded and lofty headed peacock craving and crying aloud for rain water, to the great god of the clouds and rains; and the god Indra in return pours in floods to fill the whole earth with water; for the greatness of gods looks to the general and individual good. 17. The peacocks like suckling babes, attend on the clouds as their wet nurses; or it may be, that the black peacocks are the offspring of dark clouds (that endears and unites them thus to one another). 18. Lo the wanderer looking with wonder on the eyes of the antelope, and finding their resemblance with those of his dear one at home, remains stupified as statue at the sight of the objects exposed to his view. 19. The peacock instead of drinking water from the ground, snatches by force the snake from underneath; wherefore I am at a loss to know which of these to blame for its malice. (The peacock kills the snake, but this one destroys all living creatures).

20. Why is it that the peacock shuns to drink in the large lake, which is as liberal as the minds of great men; and is content to swallow the drops of rain water, spit out and spirted by the cloud; unless it be for shame of stooping down his head, to drink the water of the lake. 21. See the peacock dancing, with displaying his gaudy train to the clouds; and oscillating their starry plumage in the rain, as if they were the offspring of the rainy season. 22. The rainy dark cloud which was carried by the wind from the bed of ocean, appeared over the forest lake and met with the gleeful dancing peacock below. 23. It is better for thee, O chátaka! to pick up the blades of grass for thy food, and drink the water of the fountains, and rest in the shady plantain grove of the forest; than to dwell in the hollow cave of a withered tree in sultry heat, by thy pride of never stooping down for thy subsistence.

24. Think not, O peacock! this cloud to be a sea and the abode of sharks; but know to be a watery cloud, born of the smoke of wild fire, and of the vapours of the mountain and ascending to the sky. (Therefore thou canst not fear to dance before it). 25. The peacock seeing the cloud that was so profuse of rain even in autumn, becoming sometimes so scant of its supply as not even to fill a tank (such as in times of drought), sustains its thirst with patience, in gratitude to the past favours of the cloud; nor does it fain to blame its former supporter for failing, nor deigns to drink any other earthly water like the common people. 26. The peacock that was wont to drink the crystal drops of the clouds, would not now stoop to drink the dirty water of the ditch, though pressed and pinched by drought and thirst; because the sweet remembrance of his past beverage, supports him from fainting, and the expectation of fresh draughts, preserves him from dying. 27. Travellers mitigate the toils of their journey, by mutual conversation on the way; as the ignorant that cannot commune with themselves, communicate their thoughts with others, to beguile the tediousness of their lives.

28. Look there, O lord! to the slender stalks of the lotuses, supporting the burden of the water on the lotus leaves; like yon tender damsels carrying the water pots on their heads. 29. Being asked why they were carrying those of lotus flowers and leaves and for what use; they replied, to make cooling beds for assuaging the fever heat of the love sick wives of travellers from their homes. 30. These impassioned damsels, with their swollen breasts and youthful dalliance, and the motions and gestures of their bodies, served to excite the remembrance of the separated brides, whom the travellers had left behind at their far distant abodes. 31. Ah surely, says a traveller, that dear one of mine, must now be weeping and wailing, or falling down and rolling on the ground, at the sight of yonder dark cloud in the sky in my absence. 32. Lo there the lines of black bees, fluttering on the cups of lotuses, and the little bees giddy with the dulcet liquor of flowers; the gentle breezes are blowing on all sides, and wafting the fragrance of the opening blossoms; while the leaves of trees are dancing to the tunes of the rustling winds.

LAMENTATION OF THE LOVELORN TRAVELLER. Argument: - The lovesick traveller, relating the woes of his separation to his beloved one. The companions continued: - The traveller having returned home, and finding his beloved one by the arbour of mandara trees, began to relate to her the pangs of his protracted separation. 2. Listen to my marvellous tale, said he, and what happened to me one day, when I sought to send some one to thee with my tidings. 3. I sought long but sought in vain, at the time of my painful separation, to send one to thee at this house of mine; but where such a one be found in the world, who would take a severe interest in the affliction of another, for the sake of charity or mere friendship? 4. Lo, I came to behold even then and there, a big cloud on the top of a mount, resembling the steed of cupid, that appeared jocundly before me, accompanied by the swift lightening as his precursor.

5. I advanced before him and addressed unto him, saying: ah brother cloud, thou bearest the rainbow of Indra, as a collar about thy neck, and are graceful in thy course, have pity on me for a moment. Please go to my dear one and tell her my tidings, with thy low voice, sympathetic tears and breath of sighs; because the tender form of the pliant creeper, will not be able to bear thy loud uproar. 6. I know not, O dark cloud! to what abode to direct thee to find my beloved one, who is pictured in the plate of my heart by the pencil of my mind, and is forever situated in my bosom. 7. But now, O my friendly cloud! my distracted mind has lost that figure of my beloved in my breast, together with the sight of her person from my eyes; and now having lost the freedom of my body in a foreign country, I have become but a wooden framework without my love, which is its living soul: for what living body can bear the pangs of separation. 8. People then thought me dead, and with tears in their eyes, began to prepare my obsequies and collect wood for my funeral.

9. I was borne away to be burnt on a dreadful funeral pile, which was horribly crackling with the cracking wood, of the blazing fire on the burning ground. 10. There, O my lotus eyed love, I was laid on the pile by some persons with their weeping eyes; and the pyre was surrounded by a number of men, who stood as spectators of the horrible sight. 11. At that time the curling smoke of the pyre, began to enter into my nostrils like the creepers or stalks of lotus plants; and as when the dark and lengthy body of the curvilinear snake, enters into a hole in the ground. 12. But <in> all this, I was defended by the strong armour of my firm love to thee; as the unborn or selfborn son of god Brahmá, was defended from the showers of darts, of the whole host of demons and thinking myself to be plunged in the cooling pool of thy love within my heart; I was untouched by the flames of fire burning all about me.

13. All this time I lay in the ecstacy of my love to thee, and I felt raptures of joy rise in my breast, from my fancied association with thee. I deemed myself as drowned in an ambrosial lake, while I was in that state of rapture, and thought sovereignty of the whole world, too insignificant before my ecstatic transport. 14. Methought I felt raptures of inexpressible delight fill my whole soul, at the thought of all thy blandishments and graces, and in the allurements of thy speech, sweet smiles and sidelong glances, and all the gestures and motions of thy person, that spread an ambrosial charm all around me. 15. Methought we clasped in mutual embraces, and together in amorous folds; till exhausted with surfeit, I lay upon the cool soft bed, as if I was drowned in the cold and icy ocean of the lunar disc. 16. At this moment as I lay long in my bed, bedewed with cool sandal paste, and the cooling beams of the full-moon; I heard a thundering noise accompanied with flames of fire, rising from the burning pile of woods under me, as it was the submarine fire, proceeding from the milky ocean wherein I was lying.

17. The companions resumed: - When the husband had said so far, his listening spouse cried out aloud; saying “Ah me! I am dead, I am gone,” and for fear of hearing the sad consequence, fell into a swoon and became senseless. 18. The husband finding her fainting, began to wave over her <a> fan of lotus leaves, besprinkled with water; and taking her up to his bosom, tried to restore her to her senses. 19. Being then desired by her to finish his tale, he began to relate the remainder by holding her chin with his hand. 20. As I felt the pain of the burning flame touching my body, I cried out and groaned in affliction; the spectators hastened to extinguish the blazing pile, and felt delighted to find me alive. 21. The attendants then with loud shouts of joy, like the sound of drums &c. and with garlands of flowers, raised and embraced me to their bosoms; and went on shouting and singing and dancing and laughing with exultation.

22. I then saw the funeral ground resembling the formidable body of Bhairava - the god of destruction. It was equally covered with ashes, wreathed with snakes and studded with human skulls: and the scattered bones that were strewn over the ground, seemed as the beams of the moon crowning the head of Siva. 23. Here hot winds were blowing from the funeral piles, as from the burning fire on Hara’s head; and bearing the burnt ashes of the dead bodies, as a dark mist all around; they bore stink of the rotten bones to the air, and carried about the rustling noise of the bones jostling against one another. 24. The burning piles and their flashing flames and flying sparks, and the fiery winds scorching the trees and herbage; give this place the appearance of the play ground, of the gods of wind and fire, and of the sons of sun - Yama and Saturn. 25. Thus I saw the funeral ground full of terrors, and covered with skeletons of half-burnt bodies and putrid carcasses also; it is infested by hungry dogs and howling jackals, and other voracious beasts, and the ravenous ravens and vultures. It is a place where the Vetála - demons and Pisácha - hobgoblins, revel with fearful shrieks and jarring sounds.

26. I beheld there the biers of dead bodies, borne by their mourning friends, with loud cries and lamentations that filled the air all about. I saw the beasts and birds, that tore their entrails and arteries, yet moist with blood, and I saw the ground strewn over with half burnt logs of wood and bushes. 27. In some places the glaring pyres, gave a gloomy light, and in others the tufts of hair, were heaped as spots of clouds; somewhere the ground was besmeared with blood, and looked like a lurid sheet of cloth; and elsewhere the clouds were roaring, as the setting sun went down the western hill (or horizon).

DESCRIPTION OF VARIOUS OBJECTS ON ALL SIDES. Argument: - Prolusion on the winds and the forest trees and wild bees; then on celestial nymphs, birds &c. The companions continued: - Thus the loving pair after taking to one another in the aforesaid manner; began to sip their delicious wine. And now attend, O lotus eyed lord to the other things of things of this place. 2. Lo, there the winds, shaking the plantain leaves and clusters of their flowers, and blowing to all sides, with the dust of various sorts of flowers, with which they have adorned themselves. 3. There the breezes are blowing, loaded with odours exhaled by the flowers of the forest; and there the gentle zephyrs are wafting the perfumes, which they have stolen from the locks of their favourite fairies. 4. Here are the blasts blowing from the salt sea on the south; and driving as fastly as the stern lion rushes into the fastness of woods and mountain caves; and as forcibly, as the fierce giants attacked the gods on the top of Mount Meru. 5. Again there is the high wind playing and shaking with the high tamála, tála and other palma trees; while the gentle gales, are softly gliding over the waves, and wafting their moisture to the tender plants below.

6. There the soft breezes are wheezing, with the dust thrown out by the flowers; while gentle zephyrs are moving about as princes amidst the bowers and flower gardens. 7. There the god Aeolus plays his sweet sylvan pipe, in the holes of the hollow bamboo; in the manner of the female sweet musicians, tuning their reeds in the city of Pándu or Hastinápura. (Here is a palpable anachronism with regard to the anterior of prince Pándu). 8. Here every plant is fraught with bees, except the karnikara flower; which is avoided by them, on account of its disregard of the god of air, by withholding to pay him the tribute odour and farina. 9. The tála or palm tree, that rises as high as a column but yields no fruit nor flower to the hungry passenger, owing to its inaccessible height, is as disgraceful in itself as the uncharitable rich man. 10. Ignorant and unworthy people, build their pride on outward show, as the kinsuka flower displays the beauty of its colour to view, in absence of its fragrance. 11. Look at the Karnikara flower, blooming only to decay; because its want of fragrance makes it as worthless and despicable, as unworthy and ignorant men are disregarded by all.

12. So the tamála tree with its blushing blossoms, beguile the thirsty chátaka by its false appearance of a rainy cloud, so the fair outside of the foul, deceives the unwise by his inward foulness. 13. Look at these robust, woody, shady and cloud-capt hills, which afford shade and shelter to others; and are possessed of many more qualities, befitting the kings of men; are standing in the manner of lofty bamboos (having all these qualities in them). 14. Look at yonder cloud on the mountain top, resting as it were upon the seat of its table land of bright gold, and twirling its yellow mantle of lightnings; appearing as the god Hari clad in his vest of aureate yellow. 15. Look on the blooming kinsuka flower, with the flutter-bees and birds about them appearing as a fighting warrior, pierced by flying arrows, and besmeared with crimson blood. 16. Lo the golden mandára flowers, touching the amber-coloured clouds of heaven; appearing as the giddy Gandharva lads, lying on the top of the Mahendra mountain. 17. Behold the weary wayfarers, laying and lulling themselves to rest, under the shade of the Kalpa trees in the garden of paradise; while the siddhas and Vidyádharas are sitting there at ease, and singing their songs to the tune of their stringed instruments.

18. Behold also the celestial nymphs, stretched there at ease, tittering and singing in the groves-bowers of the Kalpa arbour of Eden. 19. There is the silent abode of the great sage Mandapala, famed in the legends; and the cave of the celebrated vulture said to be his wife. 20. See there the line of hermitages of the ancient sages; where the envious animals forget their mutual animosities, and <live> together in perfect concord and amity. 21. There are the coral plants, growing with other shrubs and bushes, by the side of the sea coast; and the drops of water trickling upon them, glisten as gems by the solar rays. 22. The waves are rolling with precious gems, on the bosom of the ocean; like playful damsels rocking on with their ornaments on the breasts of their lovers. 23. Here the jingling noise of the jewelleries of the celestial nymphs, sauntering from the celestial regions, to the infernal abodes of the serpents through the midway skies. 24. Here those hollow mountain caves, whistling with a sound resembling the buzzing of wild bees, falling down giddy with drinking the ichor exuding from the forehead of elephants.

25. Lo the sea ebbing with the waning moon during the dark fortnight of the month; and the receding tides describing and leaving the linear marks of their regression upon the sands on the shore. 26. Lo the woodland decorated as a beauty, with clusters of flowers hanging as wreaths and garlands on every side; breathing fragrance all about, and attired in the robe of its cooling shade. 27. The variegated foliage from its party-coloured dress, and the waterfalls seem as its sweet smiles; and the flowers strewn about, appear as the flowery bed of the happy woodland dame. (The word vana means the vana-devi or woodland goddess, corresponding with a dryad, sylva or Flora). 28. Here the high-minded sages and hermits, are as highly delighted with their quiet sylvan retreats; as the celestials are joyous in gardens of Eden. (Eden and Udyána are both the same). 29. The placid and indifferent minds of sages, are equally delighted with these solitary woodlands, as the restless and impatient minds of lovers and worldly people. 30. The waters of the sea, whether running into the land, or washing the foot of the rock on the sea-shore; are equally shining and sounding as their tinkling ornaments or anklets (nupurs).

31. The punnága flowers blooming on mountains, appear as golden mines upon them; and the goldfinch birds flying over them, look like winged angels in the aerial course. 32. The mountain forests appear to be in a conflagration, with their full blown champaka flowers blazing as fire, and the bees and clouds hovering over them as smoke; while the current winds are spreading above their dust and petals like the sparks of fire. 33. Lo the kokila swinging and singing, on his seat of the topmost stalk of a karavira tree; when his mate comes and embraces him there, and sings responsive to his songs with her clamorous chattering. (It is a sarcasm on pettish wives, that often interrupt the silent musings of their consorts with their tastelessness). 34. See the salt waters of the briny ocean, roaring aloud against shore; but the coast-lands are kept in subjection under the hands of their able masters. (The rule of kings stretched to the seashore).

35. O lord! deign to make this earth (i.e. the continent of Jambudwípa or Asia), stretching to the four seas on the four sides, as thy footstool; and establish thy rule over the remaining potentates, that escaped the brunt of thy valour; appoint rulers over all the provinces on all sides; and provide them with proper force and arms, which are necessary to keep them in order; and continue to govern thy realms with mercy and moderation.

EXPOSITION OF THE STORY OF VIPASCHIT. Argument: - Boundaries of Vipaschit’s Realms. His adoration of fire and attempt to proceed further. Vasishtha related: - Then the king Vipaschit and his companions, sat on the coast of the sea, and did whatever was requisite for the establishment of his sovereignty. 2. They then chose spots for their abodes at that place, and made houses for themselves according to their positions; they settled the boundaries of the provinces, and set guards for their defence. 3. At last they went down into the ocean, and then proceeded to the other side of the world; in order to show his glory; like that of Vipaschit, to other parts of the world. 4. Then came on the dark night, in the form of an all overshading cloud; and the people all sank into the lap of sleep, after finishing their daily works and rituals. 5. They were amazed to think in themselves, how insensibly they were led to so great a distance in so short a space of time, and to meet the ocean like currents of rivers falling into it.

6. They said: “It is a wonder that we have come so far, without any attempt on our part; and therefore this great velocity must be attributed, to the swiftness of the vehicles of the great god Agni (or Electricity itself)”. 7. Lord! say they, how extensive is the view that lies before our sight; stretching from one end of the Jambudwípa to its other extremity of the vast salt ocean, and thence again to the islands in it, and other lands and seas beyond them. 8. There are islands and seas beyond these, and others again beyond them; how many such and many more, may there be of this kind, and how inscrutable is the delusion which is thus spread before our minds. (i.e. All these are but our mental delusions). 9. Let us therefore pray the god of fire (electricity), that we may see at once every thing on all sides by his favour, and with<out> any exertion of or pain on our sides. 10. So saying and thinking in this manner, they all reflected on the god with one accord, and meditated on him, as they sat in their respective places.

11. The god appeared to them, and stood manifest before their sight in his tangible form, and spoke to them saying: - “Ask ye my sons, what favor you desire of me.” 12. They said: O lord of gods, that abidest beyond this visible and elemental world, ordain, that by means of the vedic mantra and our purified minds, we may know the knowables in our minds. 13. Give us, O God, this great and best boon, that we ask of thee; that we may know by thy light, whatever is knowable by either the external senses; mind or by our self-consciousness. (i.e. By the three means of knowledge). 14. Enable us to see with our eyes O lord! the paths, which lead the siddhas and yogis to the sight of the invisibles; and make us also to perceive in our minds the things, that <are> imperceptible to them. 15. Let not death overtake us, till we have reached to the ways of the siddhas; and let thy grace guide us in the paths, where no embodied being can pass (i.e. in our journey to the next world, when we have shuffled our mortal coil).

16. Vasishtha said: - “So be it”, said the igneous god, and instantly disappeared from their sight; as the submarine fire bursts forth, and vanishes at once in the sea. 17. As the fiery god disappeared, there appeared the dark night after him; and as the night also fled after a while, the sunshine returned with the reviving wishes of the king and his men, to survey the wide ocean lying before them.

THE KING’S SURVEY OF THE SEA, AND HIS LOCOMOTION ON IT. Argument: - The king walks on foot on the sea, his chase of sharks and other marine animals. Vasishtha related: - Rising then in the morning, they regulated the affairs of the state according to the rules prescribed by law; and were eager to see the sea, as if they were impelled by some preternatural force, which nothing less than the power of ministerial officers could restrain. 2. But they were so exasperated by their mad ambition, that they forgot their affection for their families, and forsook them all weeping before them, for undertaking their perilous sea voyage. 3. They said, “we will see what there is on the other side of the sea, and then return instantly to this place.” Saying so they muttered the invocatory mantras of the Fire god, who inspired them with the power of walking on foot and dryshod over the sea. 4. All the representatives of the king, being followed by their companions on all sides, proceeded to the borders of the several seas, and then walked on their feet over to watery maze.

5. They walked on foot upon the waters, as if they were walking upon the surface of the ground, and all the four bodies of the quadruple king, now met together in one place, and immediately afterwards they separated apart with all their forces. 6. Marching on foot over the vast expanse, they surveyed all that was in and upon the sea; and disappeared altogether from the sight of the people on the shore, as a spot of cloud, vanishes from view in autumn. 7. The forces travelled on foot all over the watery path of the ocean, with as much fortitude; as the elephants of the king, traverse with patience on land, when they are bound to a distant journey. 8. They mounted high and went down, along with the rising and lowering waves; as when men climb upon and descend from steep mountains, and as one rides and goes galloping on horseback, or in the manner of Hari floating upon the billowy ocean, or in his act of churning the sea. 9. They paced over the whirlpools, as the straws float upon waters; and they promenaded as gracefully amidst the encompassing waves, as the beauteous moon passes through the surrounding clouds.

10. The brave soldiers that were so well armed with weapons in their hands, and so well protected by the power of their mantras and amulets; that they were as often disgorged from bowels of the sharks, as they came to be devoured by them: (because they could neither masticate nor digest them). 11. Pushed onward by the waves, and driven forward by the winds, their bodies were carried to the distance of many a league in a moment. 12. The huge surges which lifted them to great heights, represented the enormous elephants, on which they used to mount, and ride about in their native land. 13. The vast expanse of water appears as the void space of the sky; and the succession of heaving waves in it, represents the folds of gathering clouds in heaven, and as they were dashing against one another, they emitted the flash of lightnings anon. 14. The loose and loud surges of the sea, resembled the loosened elephants in the battle field; and though they dashed against the shore with all their force; yet they were unable to break them down, as the elephants are baffled in their attempt to break down a stone built rampart.

15. The waving waves reflecting the rays of the brilliant pearls and gems, which they bore with them from shore to shore; resemble the eminent men, who though they pass alone from place to place, appear yet to be accompanied by their train and glory every where. 16. The surf tramples over the mass of hoary froth with contempt, as the snowy white swan treads upon the bed of whitish lotuses in disdain. (The surf and the swan, being whiter far than the froth and the lotus). 17. The sounding main, which was as loud as the roaring clouds, and the re-billowing billows, which were louder than they, bore no terror to them that stood as rocks thereon. 18. The cloud-kissing waves of the ocean, now rising above the mountains, and now falling low at their feet, were likely to touch the solar orb, and then sink into the infernal. 19. They were not afraid of the rising or falling waters; but passed over the sea as upon sheet of cloth; and shrouded by the drizzling clouds, which formed a canopy over them.

20. Thus the companions of the king crossed the ocean, which was full of sharks and alligators, and tremendous eddies; they were sprinkled by water like showers of flowers, and adorned with marine gems and pearls; and they crossed over on foot, as others do in navies.

THE KING’S EXCURSIONS ON ALL SIDES. Argument: - The King and his train, pass over the islands and proceed towards the west. Vasishtha related: - Thus they proceeded onward, to explore into the visible phenomena, exposed before them by Ignorance (avidyá or external nature); and continued to walk on foot, over the watery maze and the islands it contained. 2. They passed over the ocean to some island, and then from that island to the sea again; and in this manner they traversed on foot, over many a mountain and wilderness in interminable succession. 3. Then as the king was proceeding towards the western main, he was seized and devoured by a voracious fish, which was as the undying breed of Vishnu’s fish, and as fleet as a boat in the stream of Bitasta Beyah. (Vishnu’s fish was the deathless incarnation of himself). 4. The fish fled with him in his belly to the milky ocean; but finding him too hard for his digestion, he bore him in his bowels to a great distance in another direction.

5. He was then borne to the saccharine ocean on the south, and was there cast out in the island of Yakshas; where he was overpowered to the love of a female fiend by her art of enchantment, (or) where he was enchanted into the amour of a female Yakshí, by her skill in sorcery. (The yakshas are the present yakhas of Ceylon, or Egypt, and are said to be equally adept in the art of máyá or magic). 6. He then went towards the east, and passing by the Ganges, he killed a shark that had pursued him, and arrived at last at the district of Kánya Kubja the modern Cawnpore. 7. Then proceeding towards the north, he came to the country, of Uttara-kurus, where he was edified by his adoration of Siva, and became exempted from the fear of death, in all his wanderings on all sides of the earth. 8. In this way, travelling long and afar, both by land and sea; he was often attacked by wild elephants on the boundary mountains, and repeatedly gorged and disgorged by sharks and alligators in the seas.

9. Then proceeding towards the west, he was picked up by an eagle and set upon his back; and the bird took to his golden pinions, and bore him in an instant to the Kusa-dwípa across the ocean. 10. Thence he passed to the Krauncha-dwípa on the east; where he was seized and devoured by a Rákshasa of the mountain, but whom he killed afterwards by ripping up his belly and its entrails. 11. Roving then in the south, he was denounced to become a yaksha by curse of Daksha the king of that part: until he was released from that state by the king of the Saca-dwípa after some years. 12. He then passed over the great and smaller seas lying in the north, and after passing over the great frigid ocean, he arrived at the country of gold, where he was changed to a stone by the siddhas of that place. 13. In this state he remained a whole century, till by the grace of his god Agni - ignis, he was released from the curse of the siddha, who received him again into his favour. 14. Then travelling to the east, he became king of the country of cocoanuts; and after reigning there for full five years, he was restored to the remembrance of his former state.

15. Then passing to the north of the Meru Mountain, he dwelt among the Apsaras, in the groves of kalpa trees for ten years, and subsisted on the bread fruits of cocoanuts. 16. Going afterwards to the Salmali-dwípa in the west, which abounds in trees of the same name, he dwelt in the society of birds for many years, having been previously instructed in their language, when he had been carried away by Garuda. 17. Thence journeying in his westerly course, he reached to the Mandara Mountain which abounded in verdure and madára forests; and here he sojourned for a day in company with Mandarí - a Kinnera female. 18. He then journeyed to the Nandana garden of the gods, which abounded in kalpa trees rising as high as the waves of the milky ocean; and he remained in the company of the woodland gods for a septenary, sporting with the Apsara damsels in their amorous dalliance.

QUADRIPARTITE STATE OF THE KING VIPASCHIT. Argument. - The actions of the Individual prince, appertaining to his quaternary forms. Ráma said: - Tell me sir, whether the different states and acts of the prince, relate particularly to any one part of his quadripartite body, or generally or severally to all and each part of himself; because it is equally impossible that all and every part should act the same part, as that the several parts of the same person, could act differently from the other. (It is unnecessary to be multipartite to act alike, as well as impossible for the same personality to act differently in its many persons or parts or forms, which are all one and the same being). 2. Vasishtha replied: - Any person that is conscious of his self identity, and its invariability and indivisibility, may yet think himself as another person and doing different things, as a man does in his dream. 3. Again it is the clearness of the soul, that shows the abstract images of things in itself, as it did in that of Vipaschit or the wise prince; and as a mirror reflects the discrete figures of objects, and of the sky and sea, in its clear and empty bosom.

4. As reflectors made of the same metal, reflect one another in themselves; so all things which are in reality but of an intellectual or ideal nature, reflect themselves in the intellect. (The mind is the repository of the ideal forms of things, and it is mental fallacy only which makes them appear as real ones. This is the idealistic theory of Berkeley). 5. Hence whatever object presents itself, to any one of the senses of any body, is no other than the concretion or density of his intellectual idea of the same in its nature. (Hence the sensibles are but solidified ideas, and ectypes of the ideal; and not as causes or prototypes of our eternal ideas). 6. It is the one and self same thing <that> appears as many, and the varied ones are but the invariable one in reality; there is no positive variety nor uniformity either in esse, because all apparent variety is positive unity (i.e. all is one, and the one in all).

7. Hence whatever part of the prince, was conscious of anything, which presented itself before him of any time; the same is said to be the state of his being during that time. (i.e. Whatever a man is conscious of doing or suffering at any time, the same forms the state or mode of living for the time being). 8. And as it is possible to a yogi, who sits secluded in one place; to see all present, past and future events at one view before him; so it is possible for a prince, sitting retired in his palace, to manage all affairs of his whole domain; and much more for the king Vipaschit, who delegated his viceroys, as members of his body to all parts. (This passage explains the quadripartite kings, to mean himself and his three viceroys on three sides). 9. So doth a cloud stretch itself to all the quarters of the sky, and perform at once the several functions of quenching the parched earth with its water, and of growing the vegetables and fructifying the trees. So also doth a man boast of his manifold acts at the same time.

10. So also are the simultaneous acts of the lord God, and those of the lords of men and yogis; who design and perform at the same time, the multifarious acts relating to the creation, preservation and management of the world. 11. So doth the one and selfsame Vishnu, with his four arms and as many forms, act many parts and separably also, as the preservation of the world on the one hand, and the enjoyment of his fair consorts on the other. 12. Again though the two hands of a person, are enough to discharge the ordinary affairs of life; yet it is requisite to have many arms, in order to wield many weapons in warfare. 13. It was in the same manner, that the self same monarch was situated with his fourfold persons, in all the four sides of the earth; where though they were impressed with the consciousness of their self identity, yet they all acted their several parts as quite distinct and apart from others. 14. They were all alike conscious of the pains and pleasures attending on their lying down on naked grounds, their passing to distant islands and their travelling to different forests and groves, and desert lands also.

15. They all remembered their journeys over hills and mountains, as well as their voyages by water and air; they knew how they floated on the seas, and rested on clouds. 16. They knew how they mounted upon waves of seas, and rode on the back of flying wind; and how they lay on the shores of seas, and at the foot of mountains. 17. Again the prince proceeding to Scythea, or the land of sacas on the east; passed into the enchanted city of the yakshas, lying at the foot of the Eastern mountain or Udaya-giri; where being spellbound by their sorcery, he lay asleep for full seven years in the wood of the leafless mansá sijá trees. 18. Rising afterwards from his drowsiness, he was converted to the torpid state of a stone by his drinking some mineral water, and was condemned to remain for seven years more with the mineral substances of the earth. 19. He was then confined in a cave of the western mountain - Astáchala, which reaches to the region of the clouds and is shrouded by darkness; and he became enamoured of the company, of Pisácha and Apsara females.

20. He then arrived at a region which was free from fear, and where there rose a high mountain with water-falls in all sides of it; here the prince was lost in the forest of haritaki or chebula - myrobalans, and become invisible for years. 21. The prince that had erewhile been spellbound by the yaksha, travelled afterwards to the frigid climate; and there being transformed to a lion, he roved about the Raivata hills for ten days and nights. 22. And then being deluded by the black art of Pisáchas, he was changed to the form of a frog, and lived in that state in the caves of the golden mountain for a decad of years. 23. Travelling afterwards to the country of Kumárika (Cape Comorin), he dwelt at the bottom of the northern ridge of the Black mountain. Then going to the saca country, he was transformed to a hog, and lived in a dark hole for a hundred years in that shape. 24. He lived for fourteen years as a squint-eyed, in the land of marivaca; when the western form of the prince was turned to a Vidyádhara, by virtue of his skill in learning various lore. 25. There he enjoyed sexual intercourse at his full satisfaction under the scented bower of alá, and passed his time in amusement.

ON THE LIVING LIBERATION OF THE PRINCE. Argument: - Mutual assistance of the four persons of the prince to one another, and their true meaning. Vasishtha continued: - Now of the quadripartite bodies of the prince, that which was transformed to a tree, in the valley called the vale of fearlessness in sacadwípa: supported itself by sucking the better water of the rock which it drew by its roots. 2. It was then that the western part of the royal person, came up to the relief of the former or eastern part, and released it from the curse of its vegetable state of full seventy years, by the power of its incantations. 3. Again the western person of the king, passing to the frigid clime, was there transformed to a stone by curse of the chief of the Pisácha tribe; but was released afterwards from that state by <a> southern personage, by his offering of meat food to the carnivorous Pisácha. 4. At another time as this western personage, was settled beyond the western horizon, it was changed to the form of a bull by a female fiend, that had assumed on her the form of a cow, and was freed at last from that state by the southern person.

5. Again the southern figure of the prince, was doomed to live as a demon on a mountain tree in the Kshemaka, and was liberated at last from it by the yaksha prince. 6. Then again, the eastern person of the prince, was metamorphosed to the shape of a lion, on a mountain in the province of Vrishaka, and was delivered for its metamorphoses by the western personality. 7. Ráma rejoined: - How is it sir, that the single individuality of the prince, which was confined in one spot as that of a yogi; could be ubiquious at one and the same time, could perform the various acts of different times and places at once, by the all comprehensive universality of the mind. 8. Vasishtha replied: - O Ráma! Let the unenlightened think whatever they may, respecting this world (i.e. let them take its unreality for positive reality); but do you attend to what I say, regarding the light in which it is viewed by the enlightened yogis (who view it in its spiritual light, and conduct all their operations in the mind only).

9. According to spiritualists, there is no other essence, except one universal Intellect; the phenomenal are an utter inexistence, and the creation or increate entity of the world, blends into nothing. (The intellect is a formless and all-pervading essence, and acts in many ways in all places). 10. This universal Intellect is the eternal residence of and one with the eternal and universal soul; and it is this that constitutes the essentiality and universality of the Supreme soul at all times. 11. Say, who can obstruct any where or by any force the course of the great mind, which is ubiquious and all comprehensive, and exhibits itself in various forms in the endless varieties of its thoughts. (Hence there is nothing in reality, except they be but representations of the inward thoughts of the mind; or manifestations of the omnipresent One in various shapes). 12. What is it to us and what can we call to be ours, when all these sights are exhibited in the supreme soul or Intellect in all places and times; and all that is present, past and future, are comprised <in> that all-comprehending mind.

13. So that the far and near, a moment and an age, are the same to it, which is never altered in its nature (so says the sruti: - It is both near and afar, the past and the present &c.). 14. All things are situated in the soul, and yet look at the act of Ignorance, that they appear to be placed without it, as we behold them with our naked eyes (as phantasms of the hidden soul). 15. The soul is the substantial omniscience of vacuous form, and exhibits the three worlds in its vacuity, without changing its vacuousness (but shows like the magic lantern, the phantasmagoria of these in itself). 16. The universal soul appears in the universe, as both its viewer and the view in itself, or as the subjective and objective in its self-same nature; but how is it possible for the inherent soul of the apparent world, to admit of a visible form in any way, unless it be by the delusion of our understanding to think it so.

17. But tell me thou sage that knowest the truth, what thing is impossible to the active agency of the selfsame Deity, to whom all things are alike possible at all times and places; and so also to the wise king Vipaschit, who was alike conscious of his self identity in all his quadruple forms. (The Lord that spreads unspent, and acts alike in all. Pope). 18. The enlightened Intellect of the yogi, that has not yet arrived at its transcendent state of unity with the Deity; and retains the sense of its individuality; can yet readily unite itself with the souls of others in all places. 19. There is nothing impossible to the supreme soul; but the half enlightened soul, that lingers between its knowledge and ignorance, and has not attained to transcendent wisdom, is confounded in its intellect regarding the true knowledge of things. 20. The soul that is some what advanced in its knowledge, is said to have partly progressed towards its perfection (siddhi); hence the four parts of Vipaschit situated on the four sides, made up a perfect whole. (The whole number in common calculation, is usually divided into and made up of four quarters).

21. These four parts were as so many states or degrees of perfection, which lighted on Vipaschit like the rays of heavenly light; and these states mutually helped and healed each other, as the members of the body assist and supply to the defects of one another. 22. Ráma said: - Tell me, O venerable Bráhman, why the quadruple king Vipaschit, ran on all sides like brutes, if he was so enlightened in every part, and why he did not sit collected in himself as he was. 23. Vasishtha replied: - What I have related to you regarding enlightenment, applies only to the case of yogis, who though they are combined of many parts in their minds, do yet remain sedate in themselves in the same state. 24. But the Vipaschitas were not so wholly enlightened as the holy yogis, but being partly enlightened, they remained in the midmost state between the two, as if hanging betwixt both state of enlightenment and ignorance at the same time. 25. They bore upon them the marks of both at once, namely of the one by their discretion and discernment, and of the other by the passions and affections of their minds, that led them to the two different ways of liberation as well as of bondage.

26. Those who are ever vigilant in the discharge of their pious acts, and are wavering between their temporal and eternal concerns, as the Vipaschitas continued in their course of action, such persons cannot be perfect and esoteric yogis in this life. 27. The devotees that are devoted to their devotion of a particular deity as the Vipaschitas were of the god of fire, are styled as the dháraná yogis; and not transcendent or param yogis, unless they attain to transcendental knowledge (or jnána yoga, which removes the avidyá - ignorance). 28. The learned yogi does not see any mist of ignorance, to obstruct his sight of the lights of truth; but the ignorant devotee is blind to truth, though he may be received into the favour of his favorite deity. 29. The Vipaschitas were all of them subject to ignorance, and they rejected the knowledge of the true soul, by their attachment to gross material bodies, which are at best but vain unrealities. Listen therefore to what I will now relate, regarding those that are liberated from their grossness even in their lifetime.

30. The yogis retain of course their knowledge of the concrete, in their conduct of the external affairs of life; but liberation is the virtue of the mind, consisting in its freedom from subjection to gross materials, and subsisting in the mind only, and not in the body or its sensibility. 31. But as the bodily properties are inseparably connected with the body, and its sensibility can in no way be separated from it; the liberated soul is therefore <in> no way attached to it, nor doth the yogi ever take any heed of it in his mind (his thoughts being solely fixed in the solity of the soul). 32. The mind of the liberated yogi, is never reunited with his body, any more than pollen is ever rejoined with its parent stalk; although the bodily properties of the living liberated yogi, ever remain the same as those of worldly persons. (Freedom consists in the minds and soul, and not in the bonded body). 33. The bodies of both are of course equally perceptible by all, but not the minds which are hidden in them; the liberated soul cannot be seen by others; but the incarcerate spirit is known to every body, by its addictedness to the discharge of its bounded duties.

34. Self-liberation is as well perceptible to oneself, as his perception of the sweetness of honey and the taste of other things, are well known to himself; and one is well acquainted with his liberation and bondage, from his consciousness of pleasure and pain from the one or other. 35. It is thus by one’s inward perception of his liberation, that he is called the liberate; and it is also the inward coolness of his soul, as well as the indifference of his mind, that constitute his liberation even in his life time. 36. Neither the bondage, or liberation of the soul, nor the pleasure or painfulness of one’s mind can be any how known to another; whether you divide the body into pieces or place it upon a royal throne. (Though the features of the face, are said to be indicators of the inward mind). 37. Whether laughing or crying, the liberated soul feels no pleasure or pain therein; because it is situated in both states in the unalterable spirit of God.

38. The minds of liberated persons, are settled in the divine spirit and no where else, even when they are in the act of receiving or doing any thing with their bodies: But the learned men of the different schools, are seen to be quite otherwise from their unacquaintance with liberation (and being moved by the circumstances of life). 39. The bodies of liberated persons, are not affected by external events, and though such a one may appear to be weeping, yet he never weeps in grief; nor does he die, with the death of his mortal body. 40. The great man that is liberated in his life time, does not smile though he has a smiling face; nor is he affected by nor angry at any thing, though he seems to be moved by affections and anger. (i.e. His feelings are never lasting). 41. Undeluded he sees the delusions of the world, and unseen by any he sees the failings of others; and all pleasure and pain seem as ideal unto him.

42. Every thing is as nil to the liberate, as flowers growing in the garden of the sky; and the existence of the world is non-existence unto him, who sees the unity alone in all existence. (The One being all and all being one; all others are lost in the only One). 43. The words pleasure and pain, are as aerial flowers to him, who are indifferent to them, who have become victorious over their feelings, by their liberation from all sensations in their life time. 44. They that have known the truth, are unaltered in their natures; as the mouths of Brahmá, are unflinching in the recital of Vedas. (?) 45. And as Siva ripped the upper head of Brahmá, as a bud of lotus, with the nail of his hand; and the god neither resented it, nor grew another head instead, which he was well able to do: so the meek yogi remains unresentful at any harm done to him. 46. Of what use is the upward or sky-looking face to him, whose inner or intellectual eye shows him the voidness of all things around; hence the possession of the external organ of sight, is useless to him, who sees everything within himself.

47. Every one gets as it is allotted to him by his fate, in retribution of his past actions; and his fatality (of retributive justice), does not betide mortals only; but binds the god Siva also to the sweet embraces of Gaurí, as well as to his melancholy contemplation for ever; and so also doth the milky ocean, bear the ambrosial moon in his ample bosom. (An irrevocable binds even Jove himself, as Hara to his nakedness, and Hari to his serpent bed). 48. Good minded men are seldom seen to abandon their passions, though they are capable of doing so in their life time; but they become quite dispassionate upon their death, when the five elemental principles of their bodies, are burnt away upon the funeral pile. (All lie level with the dust in their silent graves). 49. But the living liberated man, gains nothing by his doing anything, nor loses aught by his doing of naught; nor has he any concern with any person, nor interest whatever with anything here on earth. 50. What avails one’s passionateness or dispassionateness in this world; since what is fated in this life, cannot be averted by any means.

51. The god Hari, who is liberated in his life, does not yet cease from his work of slaying the Asuras, or to have them slain by the hands of Indra &c.; he becomes incarnate, to die himself or by hands of demons; and is repeatedly born and grown up, to be extinct at last. (Such is the general doom of all). 52. No one can give up his alternate activity and rest at once, nor is there any good to be reaped by his attachment to the one, or relinquishment of the other. 53. Therefore let a man remain in whatever state he may be, without having any desire of his own; because the god Hari is without any desire in himself, being the form of pure Intellect or Intelligence only. (Desire subsists in the mind, and not in the intellectual soul). 54. The changing time changes and moves the steady soul, like a ball on every side; as it turns about the fixed sun round the world in appearance (and not in reality). 55. The lord of the day, is not able to restrain his body, from its apparent course; though he is seated in his nirvána as he is, without any desire of changing his place.

56. The moon also appears to be waning under her wasting disease, though she remains ever the same in all kalpa ages of the world; so the soul of the liberated person continues the same, though his body is subject to decay by age. 57. The fire too is ever free and liberated in itself, because nothing can extinguish its latent heat at any time; and though it was suppressed by the sacrificial butter of marutta, and the seminal liquid of Siva for a while, yet it revived again as it was before. (Light and heat are coeternal elements). 58. Vrihaspati and Sukra the preceptors of the gods and demigods, were liberated in their life time, and with all their ambitious views of predominance, they <appeared> as dull and miserable persons. 59. The sagely prince Janaka is perfectly liberated in his mind, and yet he is not loathe to rule over his princedom, and to quell his enemies in battle. (Liberation consists in the mind, and not in cessation from action). 60. The great kings Nala, Mandháta, Sagara, Dilípa, Nahusa and others, were all liberated in their lives; and yet they reigned and ruled over their realms, with all the vigilance of sovereigns.

61. A man acting either wisely or foolishly in life, is neither bound to or liberated in this world; but it is his ardent desire of or apathy to worldliness, that constitutes his bondage to or liberation from it. 62. The demoniac princes Vali, Namuchi, Vritra, Andhaka, Mura and others, lived quite liberated in their lives; though they acted as unwisely, as if they were elated by their ambition and passions. 63. Therefore the existence or disappearance of the passions, in the conduct of any body, makes no difference in his spiritual character; but it is the pure vacancy of the human soul and mind, that constitutes his liberation in this world. 64. Being possest of the knowledge of God as pure vacuum, the living liberated person is assimilated to the likeness of vacuity itself; and is freed from the duality of thinking himself otherwise than the divine spirit. (The sense of self personality, is lost in the knowledge of the universality of the divine soul). 65. He is conscious of the fallacy of phenomenal appearances, which he knows to be no more than as the variegated rainbow reflected in empty air (by the ineffable light of the glory of God).

66. As the various colours are seen to shine in the rainbow, in the field of empty air; so these myriads of brilliant worldly bodies, are but vacuous particles appearing in infinite space. (The great worlds are as minute atoms in the sight of great God). 67. This world is an unreality, appearing as a reality in view; it is unborn and increate, and yet it is irresistibly conspicuous to our sight, like the appearance of the sky in the empty firmament. 68. It is without its beginning or end, and yet appearing to have both of these; it is a mere void, and seeming as a real substantiality; it is increate, and yet thought to be a created something; it is indestructible, though thought to be subject to destruction. 69. Its creation and destruction are phenomena occurring in the vacuous essence of God, as the structure of a wooden post and statue, takes place in the substance of the wood. (Here the Divine essence is considered as the material cause of the world, and the one being void the other is considered equally void also).

70. The mind being freed from its imagination, and drowned in deep meditation (samádhi), as in the state of a sleepless sleeper; it comes to the sight of an even intellectual vacuity, engrossing the sights of all the worlds, as if absorbed in it. 71. As a man passing from one place to another, is unmindful of the intermediate scenes; so the attention being directed solely to the sight of the intellectual void, the thought of all the world and other existences is wholly lost in the same. (Such sight of the single point in view is called the sakhá chandra darsana. Nyáya). 72. In this state of intense meditation, the thought of a duality is lost in that of the unity; and this idea of oneness disappears in that of a vast void, which terminates to a state of conscious bliss (which is the summum bonum of yoga philosophy). 73. In this state of insouciance, the duality of the world is lost in the nullity of vacuity; the knowledge of self personality is dwindled to spirituality, and all futurity presents itself clearly to the view of the clairvoyance of the enrapt yogi. (This forms the púrnatá or perfectibility of yoga practice).

74. The perfect yogi remains with his mind, as clear as the vacuous sky, enveloping the phenomenals in its ample sphere; he sits silent and as still and cold as a stone; he views the world in himself, and remains quiet in rapturous amazement at the view.

RESUSCITATION AND CONDUCT OF THE VIPASCHITAS. Argument: - Release of the Dead from the error of the world, their wanderings and fancies of themselves. Ráma said: - Now tell me sir, what the Vipaschitas did, being cast in the seas, islands and forests, in the different parts of the earth. 2. Vasishtha replied: - Hear now, Ráma, of the Vipaschitas, in all their wanderings amidst the forests of tála and tamála trees, upon the hills and in the islands of different sides. 3. One of the Vipaschitas, that was roving about the westerly ridge of a mountain in Kraunchadwípa, was crushed to death by the tusk of an elephant, as it tears a lotus in the lake. 4. Another of these was smashed in his contest with a Rákshasa, who bore his mangled body aloft in air, and then cast it amidst the marine fire, where it was burnt to ashes. 5. The third was taken up by a Vidyádhara, to the region of the celestials; where he was reduced to ashes by curse of the god Indra, who was offended at the prince’s want of respect towards him. 6. The fourth that went to the farthest edge of a mountain in the Kusadwípa, was caught by a shark on the sea shore, which tore his body to eight pieces.

7. In this manner did all these four lose their lives on all sides, and they all fell as sorrowfully as the regents of the four quarters, at the last dissolution of the world on the doomsday. 8. After they were reduced to the state of vacuity amidst the vast vacuum, their vacuous and self-conscious souls, were led by the reminiscence of their former states to behold the earth (to which they had been so much attached). 9. They saw the seven continents with their belts of the seven oceans, and also the cities and towns with which they were decorated every where. 10. They beheld the sky above, with the orbs of the sun and moon forming the pupils of its eyes; and also the clusters of stars, that were hanging as chains of pearls about its neck, and the flaky clouds that formed its folded vest. 11. They saw with their intellectual eye, the stupendous bodies that rose out of chaos at the revolutions of past kalpa cycles, and filled the amplitude of the sky and all sides of the horizon with the gigantic forms. (These were the big bodies of the many Unitarian Saivas that appeared at the beginning of repeated creations).

12. Being possest of their consciousness in their spiritual forms, they descended to observe the manners of elemental bodies that were exposed before them. 13. All the four Vipaschitas were actuated by their previous impressions, to the inquiry into the measure and extent of the ignorance, which led people to the belief of the body as soul itself, in want of their knowledge of the spiritual soul (as it is the case with gross materialists). 14. They roved from one continent to another, to witness in what part of this ideal globe of the earth was this ignorance (avidyá) most firmly seated, so as to give it the appearance of a visible substance. 15. Then passing over the seven continents and oceans, the western Vipaschit, happened to meet with the God Hari standing on a parcel of firm land. 16. Receiving then the incomparable knowledge of divine truth from him, he remained in his samádhi meditation at that spot for full five years. 17. Finding afterwards his soul to be full with divine presence, he relinquished even his spiritual body, he fled like his vital breath, to the transcendent vacuum of final extinction nirvána.

18. The eastern Vipaschit was translated to the region of moon (by his adoration of that luminary), and was seated beside that full bright orb (for his great purity and piety). But the prince, though placed in the exalted sphere of the moon, continued ever afterwards to lament for the loss of his former body. (So heavenly souls are said to long for their bodies). 19. The southern prince being forgetful of his spiritual nature, thinks himself to be reigning in the Salmalidwípa, and employed in the investigation of external and sensible objects. 20. The northern one dwelling amidst the limpid waters of the seventh ocean, thought himself to be devoured by a shark, which retained him in his belly for the space of a thousand and one years. 21. There he fed upon the bowels of the shark, which killed the animal in a short time; and then he came out of its belly, as if it gave birth to a young shark. 22. Then he passed the frigid ocean of snows and over its icy tracts, stretching to eighty thousand yojanas (or leagues) in dimension. 23. He next arrived <at> a spot of solid gold, which was the haunt of gods, and stretched to ten thousand yojanas, and here he met with his end.

24. In this land the prince Vipaschit attained the state of a Godhead, in the same manner as a piece of wood is turned to fire in a burning furnace. 25. Being one of the principal gods, he went to the Lokáloka or polar mountain, which surrounded the globe of the earth, as an aqueduct begirds the base of a tree. 26. It rises to the height of fifty thousand yojanas, and has the inhabited earth on one side of it which faces the sunlight, and eternal darkness reigning on the other. 27. He ascended to the top of the polar mount, which pierced the starry sphere; and as he was seated upon it, he was beheld in the light of a star by the beholders below. 28. Beyond that spot and afar from this highest mountain, lay the deep and dark abyss of infinite void. 29. Here was the end of the globular form of this earth, and beyond it was the vacuity of the sky, of fathomless depth, and full of impervious darkness.

30. There reigns a darkness of the hue of a swarm of black bees, and as the shade of the black tamála trees; there is neither the stable earth nor any moving body under the extended sky; this great void is devoid of support, nor does it support anything whatever at any time. (This is chaos).

COSMOLOGY OF THE UNIVERSE. Argument: - Account of the Earth and the starry frame below the endless Vacuum, which envelops the Universe. Ráma said: - Please, tell me sir, how this globe of the earth is situated, how and where the polar mountain stands upon it, and do the stars revolve about the same. 2. Vasishtha replied: - As boys build their fancied castles in empty air, so is this world the creation of the imagination of the mind of Brahmá, and no more than this. 3. As the dimsighted man sees the shadow of the moon, and other false sights before his eyes, so the creative Power - Brahmá sees in the beginning, the phantoms of the phenomenal world in the vacuity of its Intellect (like a shadow of the prototype in the Divine mind). 4. As an imaginary city is situated in the mind, and is invisible to the eye; so the notion of the world is posited in the intellect, and not exhibited in actuality. 5. Whenever there is the reflexion of anything whatever in the mind, and arising spontaneously of its own nature (from previous reminiscence); the same presents itself even then and in that state before the sight (as in a dream).

6. As the dimsighted eye, sees false sights in the sky; so the deluded mind, sees the earth and the orbs of heaven (i.e. the heavenly bodies). 7. As the current water flows on the surface of rivers, and there resides the latent fire underneath; so the notions of things presenting themselves as dreams of the mind, are manifested as real ones before the sight. 8. Hence as thoughts and notions of things, occur and subside continually in the mind; so the earth and heavenly bodies, appear incessantly to revolve in their spheres (and the stars to rise and set in endless succession). 9. The world is entirely inexistent, to dull and inanimate beings; it is visible to those that have the visual organs but utterly invisible to the blind, and altogether unknown to them that are born as such. It is imperceptible to the insensible, and perceptible only in the same manner as it is presented in the mind. So it is in the power of the mind alone, to represent it in some form or other to one’s self.

10. It is thus according to the mental conception (of some astronomers), that the bodies of stars, are considered to be as large as the earth; and the unreal world (of spiritualist), is believed as a real entity (by the materialist). 11. The world has both light and darkness, owing to the presence or absence of the sun; beyond which there is the great abyss of vacuity, which is a vast expanse of darkness, except where there is a glimpse of Zodiacal light. 12. The polar circle is called the polar mountain, from the protuberance of the poles at both ends; it is termed also the Lokáloka or having a light and another dark side, owing to the course of the sun towards or away from it. Its distance from the starry circle, derives it also of Zodiacal light. 13. Beyond the polar circle, and afar from the sphere of the sky, there is the sphere of the starry frame, which revolves around them at a great distance on all the ten sides. 14. This starry (zodiacal) belt, girds the firmament up and down, from the heavens above to the infernal regions below, in the vast vacuity of space; and extends to all sides.

15. The starry sphere (or belt of the zodiac), turns round the polar circle of the earth, and its nether regions, as it appears to our imagination, and not otherwise (as fixed and motionless). 16. The sphere of zodiacal stars, is twice as distant from the poles, as those are distant from the middle of the earth; in the same manner as the covering crust of a ripe walnut is aloof from the sheath of its seeds. 17. Thus the starry belt is settled at double the distance from the poles, as the polar circle is situated from the equator; and it turns all about the ten sides, as a bel fruit whirls in the sky. 18. The aspect of the world is according to the modality, in which it is situated in the imagination of Brahmá, and as it is reflected from its archetype in the Divine mind (or its consciousness of it). 19. There is another sphere of the heavens, which is afar from the starry frame, and twice in its extent than that; this is lighted by the zodiacal light and beyond it there reigns a thick darkness.