Yoga Vasistha (Yoga-Vasishtha Maharamayana)

36. The perfection of wisdom and inappetence, is a treasure which is termed liberation also; because any body who has reached to, and remains in that state of infinite bliss, is freed from all the bonds of care. 37. In this state of our emancipation, we see the past and present, and all our sights and doings in them as present before us; and find ourselves situated, in a state of even calm and tranquility, of which there is no end nor any breach whatever. 38. The self-contented man who finds all his happiness in himself, is ever cool and calm and tranquil in his soul, and is devoid of all desire and selfishness in his mind. He relies in his cool hearted indifference and apathy to all worldly objects, and sees only a clear void stretched before him. 39. We scarcely find one man, among a hundred thousand human beings, who is strong enough and has the bravery, to break down the trammels of his earthly desires, as the lion alone breaks of the iron bars of his prison house. (The adamantine chain of avarice, binds us all alike to this nether earth).

40. It is the inward light of the clear understanding, that dispels the mist of desires that overcasts the cupidinous mind; and melts down the incrassated avarice, as the broad sunshine dissolves the thickened ice in autumn. 41. It is the want of desire that is the knowledge of the knowable, (or what is best and most worthy of being known), and stands above all things that are desirable or worth our desiring; it bears its resemblance to the breath of air, without any external action of it. (i.e. The man that is without any desire of his, lives to breathe his vital breath only, without doing any external action of his; but breathes as the current mind, to no purpose whatsoever). 42. He sits quiet and firm in himself, with his thoughts fixed in ascertaining the truths and errors of the world; and looks all others in the light of himself, without having to do with or desire of them. 43. He sits reclined in the immensity of Brahma, with his enlightened view of the visibles as subsisting in Him; he remains indifferent to all things, and devoid of his desire for anything, and sits quiet in the quiescence of his liberation; which is styled as moksha by the wise.

LECTURE ON THE ENLIGHTENMENT OF UNDERSTANDING. Argument: - Vasishtha’s commendation of Ráma’s knowledge, and his further questions for his trial and Ráma’s replies. Vasishtha said: - Bravo Ráma! that you are awakened to light and enlightened in your understanding; and the words you have spoken, are calculated to destroy the darkness of ignorant minds, and rejoice the hearts of wise. 2. These phenomenals that ever appear so very bright to our sight, lose their gloss at our want of desire and disregard of them; it is the knowledge of this truth, that is attended with our peace and tranquility, and our liberation and inexcitability. 3. All these imaginary sights vanish from our view, at the suppression of our imagination of them; just as the want of ventilation in the winds, reduces them to the level of the one common, and calm still air. 4. The enlightened man remaining unmoved as a stone, or moving quietly in his conduct in life (i.e. who is ever unruffled in his disposition), is verily said to have his clear liberation. 5. Look at yogis like ourselves, O Ráma, that having attained this state of liberation, have been cleansed from all our iniquities; and are now set at quiet rest, even in the conduct of our worldly affairs.

6. Know the great gods Brahmá, Vishnu and others, to have been situated in this state of quiet and freedom, that they are remaining as pure intelligences, even while discharging the offices of their godship. 7. Do you, O Ráma, attain the enlightenment of holy sages, and remain as still as a stone like ourselves. 8. Ráma replied: - I see this world as a formless void, situated in the infinite vacuity of Brahma; it is an uncreated and unsubstantial nihility, and with all its visibility, it is an invisible nothing. 9. It is as the appearance of water in the mirage, and as a whirlpool in the ocean; its glare is as glitter <of> gold in the dust, and of sands in the sandy shores of seas in sunshine. 10. Vasishtha said: - Ráma! if you have become so enlightened and intelligent, then I will tell you more for the edification of your understanding; and put some questions for your answer to them, in order to remove my doubts regarding them. 11. Tell me, how can the world be a nullity, when it shines so very brightly all about and above our heads; and how can all these things, which are so resplendent to sight, and always perceptible to our senses.

12. Ráma replied: - The world was never created in the beginning, nor was anything ever produced at any time, it is therefore as nil as the offspring of an unprolific woman and a creation of our imagination only. 13. It is true that there is no result without its cause, or that nothing comes from nothing, but can be the cause of the world when it is a nullity, and a production of our error only. 14. The immutable and everlasting deity, cannot be the creator, without changing itself to a finite form; how can therefore be there a cause of this frail and finite form? 15. It is the unknown and nameless Brahma, that shows himself as the cause of the world, which having proceeded from him is his very self, nor does the word world bear any other sense at all (nor it can be made to bear any other sense). 16. The first intelligence named as the God Brahmá, rises from and abides for a little while, that unknown and nameless category of the universal spirit, as the conscious soul and having a spiritual body. (This is called the jívátmá or the living soul with a personal body of it).

17. It then comes to see on a sudden, the luminaries of the sun and moon and the heavenly hosts, rising in the infinity of the Divine Mind, and thinks a small moment as a long year as its reverie of a dream. (The Morning and evening of the creation of Brahmá, occupying many a year of mortals). 18. It then perceived the ideas of space and time, together with those of their divisions and motions also; and the whole universe appearing to its sight, in the vast immensity of vacuity: (of the Divine Mind). 19. Upon the completion of the false world in this manner, its false contriver the soi-disant Brahmá, was employed in wandering all over the world as his creation. 20. So the living soul of every body, being deluded by its mistaken conception of the world as a positive reality, traverses up and down and all about it, in its repeated wanderings amidst its false utopia. 21. And though the events of life, takes place according to the wishes of the soul; yet these are mere accidents of chance; and it is a mistake to think them as permanent result of fixed laws.

22. Because it is as wrong to suppose the substantiality of the world, and the permanency of the events; as to grant the birth of a child born of a barren woman, and the feeding of it with the powder of the pulverized air. 23. Nothing can be positively affirmed or denied, regarding the existence of the world; except that whatever it is, it is no other than the diffusion of the all pervasive spirit of the Eternal one. 24. The world is as clear as the transparent atmosphere, and as solid as the density of a rock; it is as mute and still as a stone, and quite indestructible in its nature. 25. The world is originally ideal, from the ideas of the eternal mind; and then it is spiritual, from the pervasion of the all pervading spirit of Virát; it is thus a mere void, appearing as a solid body to us. 26. Thus Brahma being the great vacuum and its fulness, where is any other thing as the world in it, the whole is a dead calm as quietus, and a void devoid of its beginning and end (i.e. a round sphere).

27. As the waves have been ever heaving and diving, in the bosom of the waters of the deep; and as the waves are not distinct from those waters, so the worlds rolling in the breast of the vacuous Brahma, are no other than the selfsame essence of Brahma himself. 28. The few that are versed in their superior or esoteric, as well as in the inferior or exoteric knowledge; live as long as they live and then dive at last in this Supreme, as drops of water mix into the sea. 29. The exoteric (or phenomenal) world, abides in the esoteric (or the noumenal) Brahma; and is of the same transcendent nature as the Divine Mind; for it is never possible for the gross, changeful and transitional nature, to subsist in the pure, unchanged and quiet state of the deity. 30. For who that knows the nature of dream as false, and that of mirage as a fallacy can ever believe them as realities; so any one that knows the visible Nature to be of the nature of Brahma, can ever take it for dull and gross material substance. (Nature being one with its God, is equally of a spiritual nature).

31. The enlightened sage, that has the esoteric knowledge of the world, and reflects it in its spiritual sense; cannot be misled to view it in its gross (material) light, as the holy man that tastes ambrosia, is never inclined to drink the impure liquor of wine. 32. He who remains in his Nirvána meditation, by reverting his view from the sight of the visibles, to the excogitation of his self; and represses his mind from the thoughts of thinkables, he is verily seated in the tranquility of Supreme spirit. 33. Vasishtha said: - If the visible creation is situated in Brahma - their cause and origin, as the germ or sprout of a plant is seated in its producing seed; how then can you ignore the substantiality or distinction of either of them from their originating source the seed or God (who is said in the sruti, as the seed of the arbor of the world, - sansáramahirúpavíja &c.). 34. Ráma replied: - The germ does seem to be seated or situated in the seed (as a separate or different substance); but as it is produced from the essence of the seed, it appears to be the same substance with itself. (Were it not so, the germ would become another plant than that of the seed).

35. If the world as it appears to us is inherent in Brahma, then it must be of the same essence and nature as Brahma; and these being eternal and imperishable in Brahma, needs have the world to be so also (and not of the seed and sprout, or the begetter and begotten). 36. We have neither seen nor ever heard, that any finite, formal or perishable, has ever proceeded from an infinite, formless and imperishable cause (therefore this world is not as it appears to us). 37. It is impossible for a formless thing, to remain in any form or other whatsoever; as it is never possible for an atom, to contain a mountain in its bosom. 38. It is the voice of an idiot only who says, that the stupendous world with its gigantic form, abides in the formless abyss of Brahma; as bright gems are contained in the hollow of a box or basket. (The basket has a base to support any thing, whereas the vacuity of Brahma has no basis at all). 39. It does not befit any body to say that, the transcendence and tranquility of God, supports the material and moving world upon it; nor that a corporeal body (the corpus mundi), is an imperishable thing (as the divine spirit).

40. Our perception of the world having a form, is no proof of its reality; because there is no truth whatever in the many curious forms, that present themselves before us in our dreams. (This is a refutation of the Buddhists’ reliableness in perception). 41. It is an unprecedented dream, that presents us the sight of the world, of which we had no innate or preconceived idea in us; while our usual dreams are commonly known, to be the reproduced representations, of our former impressions and perceptions, and the results of our past remembrances of things &c. 42. It is not a day dream as some would have it to be, because the night dreams disappear in the day time; but how does a dreamer of his own funeral at night, come to see himself alive upon his waking in the day? (This continuous sight of the world day by day, is not comparable to a transient dream by day or night, but a permanent one in the person of the Great God himself).

43. Others again maintain that, no bodiless things can appear in our dream, since we dream of certain bodies only; but this tenet has no truth in it, since we often dream of, as well as see the apparitions of bodiless ghosts both by day and night. 44. Therefore the world is not as false as a dream, but an impression settled like a dream in our very conscious soul; it is the formless deity, that manifests itself in the various forms of this world, to our understandings. 45. As our intellect remains alone and in itself, in the forms and other things, appearing as dreams unto us in our sleep; so doth Brahma remain solely in himself in the form of the world we see: for God being wholly free and apart from all, can not have any accompaniment with him. 46. There is nothing that is either coexistent or inexistent in him (that is what can be either affirmed or denied of him); because we have no concept or conception of him ourselves, nor do we <have> any notion or idea we are to form of him.

47. What is this nameless thing, that we can not know in our understanding; it is known in our consciousness (i.e. we are conscious of it), but it is in esse or non-esse, we know nothing of (this world). 48. It is an inexistence appearing as existent, as also an existence seeming to be unexistent; all things are quite manifest in it at all times and in all forms (but how and whence they are is quite unknown). 49. It is the development of Brahma in Brahma, as the sky is evolved in vacuity; for nothing can be found to fill the vacuum of Brahma, except Brahma himself (or his own essence). 50. There I, my seeing and my sight of the world, is all mere fallacy; it is the calm and quiet extension of the Divine intellect only, that fills the infinite vacuity of his own spirit, and naught beside. 51. As the ærial castle of our imagination, has no building nor reality in it; so is this world but a calm and quiet vacuity, and unfailing vacant ideality. 52. It is a boundless space full with the essence of the Supreme spirit, it is without its beginning and end, wholly inscrutable in its nature, and quite calm and quiet in its aspect.

53. I have known my own state also, to be without its birth and death, and as calm and quiet, as that of the unborn and immortal Brahma himself; and I have come to know myself (i.e. my soul) also, to be as formless and undefinable, as the Supreme soul or spirit. 54. I have now given expression, to all that I find to be impressed in my consciousness; just as whatever is contained in the seed, the same comes to sprout forth out of it. 55. I know only the knowledge that I bear in my consciousness, and nothing about the unity or duality (of the creation and creator); because the question of unity and duality rises only from imagination (of the one or other). 56. All these knowing and living liberated men, that have been liberated from the burthen of life by their knowledge of truth; are sitting silent here, and devoid of all their earthly cares, like the empty air in the infinite vacuity. 57. All their efforts of mixing with the busy bustle of the world, are here at an end; and they are sitting here as quiet and silent as yon mute and motionless picture on the wall, medalling on the bright regions in their minds.

58. They are as still as the statues engraven in a rock, or as people described in fancy tales, to dwell in the ærial city built by Sambara in air (i.e. as the inhabitants dwelling in the Elysian of Plato, or in the utopia of Sir Thomas Moore); or as the airy figures in our dream. 59. This world is verily a phantom appearing in our dream of the creation; it is a structure without its base, and a figure intangible to our touch. Where then is its reality? (Its tangibleness is a deception of our sense). 60. The world appears as a positive reality to the blinded ignorant, but it <is> found to be a negative nullity by the keen-sighted sage; who sees it in the light of Brahma and a manifestation of himself, and as still as the calm air, reposing in the quiet vacuity of that transcendent spirit. 61. All these existences, with their moving and unmoving beings, and ourselves also, are mere void and vacant nullities, in the knowledge of the discerning and philosophic mind.

62. I am void and so are you too, and the world beside but mere blanks; the intellect is a void also, and by having all several voids in itself, it forms the immense intellectual vacuum, which is the sole object of our adoration (being as infinite and eternal, as well as all pervading and containing all as the supreme spirit). 63. Being thus seated with my knowledge of the infinite vacuity of Brahma, I take thee also, O thou best of biped beings, as indistinct from the knowable One, who is one and same with the all comprehending vacuum, and so make my obeisance to thee. 64. It is from the all comprehensiveness (i.e. omniscience) of the vacuous intellect, that this world rises and sets in it by turns; it is as clear as the transparent air, and has no other cause of it but the undulation of the same. 65. This hypostasis of Brahma is beyond all other existences, and above the reach of all sástras, it is by attaining to this state of transcendentalism, that one becomes as pure and superfine as empty air.

66. There is nothing as myself, my feet and hands, or this pot or aught else that I bear, as any material existence; all is air and empty and inane as air, and knowing this, let us turn ourselves to our airy intellects only. (i.e. I think ourselves as intellectual and spiritual beings only, in utter disregard of our bodies and earthly things). 67. You have shewn me sir, the nullity of the world and the vanity of all worldly things; and the truth of this doctrine is evident in the light of our spiritual knowledge, in defiance of the sophistry of our opponents. 68. The sophist that discomfits the silent sage with his sophistry, can never expect to see the light of spiritual knowledge to gleam upon him (spirituality is got by silent meditation and not by wrangling). 69. The Being that is beyond our perception and conception, and without any designation or indication; can be only known in our consciousness of him, and not by any kind of reasoning or argumentation. 70. The Being that is without any attribute, or sight or symbol of his nature, is purely vacuous and entirely inconceivable by us, save by means of our spiritual light of him.

STORY OF A WOOD-CUTTER AND HIS GEM. Argument: - Illustration of the efficacy of knowledge derived from Books and Preceptors. In the story of the Wood-cutter, and his obtaining a precious Gem. Válmíki relates: - After the lotus-eyed Ráma, had said these words, he fell into a trance and remained silent, with his mind reposing in the state of supreme bliss. (The ecstatic state of rapture and transport of the devout). 2. He felt himself supremely blest at his repose in the Supreme spirit, and then awaking after a while from his holy trance, he wistfully asked his sagely preceptor, saying: - 3. Ráma said: - O Venerable sir, that art the dispeller of my doubts, as the clear autumn is the scatterer of dark clouds; that the doubt which had so long rankled in my breast, has at last quite set at rest. 4. I find this knowledge of mine to be the best and greatest of all, and capable of saving me from the boisterous ocean of this world; it transcends all other doctrines, which are mere verbiology to ensnare the heedless minds of men. 5. If all this is certainly the very Brahma, and our consciousness of him; then O Venerable sir, he must be unspeakable and inexpressible in words, even by the most learned and wisest of men.

6. Remaining thus in the meditation of the knowable One, and without any desire in our minds of any earthly good; we are enabled to attain the consciousness of our highest bliss (The Turíya state), which is unattainable by learning and unutterable in words. (The divine state is only known <to> one’s self, but never to be spoken or expressed). 7. How can this certain and invariable state of felicity, be obtained from the dogmas of the sástras; which are at variance with each other, and are employed in the enumeration of their several categories. (The ever varying sástras cannot give us any knowledge of this invariable felicity). 8. We can gain no true knowledge from the tenets of the different sástras, that are <at> best but contradictory of one another; it is therefore in vain to expect any benefit from them, that are based upon mere theories of our pretended leaders. 9. Tell me therefore, O Venerable sir, whether it is of any good to us, to learn the doctrines of the sástras or attend to the teaching of our preceptors (when our true knowledge is derived from within ourselves: i.e. from our intuition, self-consciousness and our personal experiences).

10. Vasishtha replied: - So it is, O mighty armed Ráma, the sástras are not the means to divine knowledge; those being profuse in wordy torrents, and this beyond the reach of words. 11. Yet hear me to tell you, O thou best of Raghu’s race, how the dictates of the sástras and the lectures of your preceptors, are of some avail towards the improvement of your understanding. 12. There lived in a certain place some wood-cutters, who had been ever unfortunate and miserable in this lives (or who were miserably poor all their lives). They pined and faded away in their poverty, like the withering trees in summer heat. 13. Excessive poverty made them cover themselves with patched up rags, and they were as emaciated in their despair as the fading lotus flowers for want of their natal water. 14. Being parched by famine, and despairing of their lives; they only thought of the means of filling their bellies. 15. In this state of their distress and despondence, one thought gleamed in their minds; and it was to carry the woods day by day to the town, and to live upon the profits of their sale as fuel.

16. Thus determined they went to the forest to fell down the woods, because any plan that is hit upon in distress, is best to be availed of, for the preservation of life. 17. Thus they continued daily to go to the forest to fell the woods, and fetch them to the town for sale; and to fill their bellies and support their bodies with the sale proceeds thereof. 18. It happened that the skirts of the forest whither they went, were full of woods with hordes of treasures, consisting of gold and precious gems, lying hidden under the trees, and also exposed to view. 19. It then turned out that some of the log-bearers, happened by their good luck to espy the brilliant gems, which they took with them to their homes from the forest. 20. Some saw the valuable sandalwood trees, and others beheld beautiful flowers in some place; some found fruit trees somewhere, all which they took and sold for their food and livelihood. 21. Some men of dull understanding, slighted all these goods; and kept collecting the blocks of wood, which they bore to the way side of the forest, and there sold at trifling prices. (Nothing is valued at home unless it is taken to a distance).

22. Among all these wood men, who were employed in common in collection of woods, some of them happened by their good luck, to find some precious gems there, which set them at ease for every care. 23. Thus amongst all of these that had been toiling and moiling in the same field of labour; now it happened to obtain their desired boon the Philosopher’s gem. (That converts all things to gold, and is desired by all but found by few). 24. Now they having obtained the desirable gem, which bestowed upon them all the blessings of affluence and prosperity; they became preeminently happy with their fortune, and remained quite content in the very woods. 25. So the seekers and sellers of worthless wooden blocks, being gainers of the all bounteous gem of their heart’s desire (Chintámani); remained happily with themselves, as the gods dwelling together in harmony in the Elysian field. 26. Thus the Kir woodmen, having obtained their best gains of what forms the pith and gist of every good in the main, remained in quiet and quite content in themselves, and passed their days without any fear or grief, in the enjoyment of their everlasting equanimity and felicity.

27. This world is compared to the wilderness, and all its busy people are as the day-labouring Kiri foresters, daily toiling and moiling in their hard work, for their help of daily bread. Some amongst them are happy to find the precious treasure of true knowledge, which gives them the real bliss of life and lasting peace of mind.

ON THE EXCELLENCE OF LEARNING. Argument: - Study of the sástras whether for temporal ends or ultimate bliss tends mainly to the edification of the Mind. Ráma said: - Do thou, O greatest of sages, deign to give me the best treasures of knowledge, as the wood-cutter obtained their precious treasures of the Philosopher’s stones, and whereby I may attain to the full, perfect and indubitable knowledge of all things. 2. Vasishtha replied: - The woodmen that I have mentioned bear allusion to all mankind in general and their great poverty that I have described, refers to the extreme ignorance of men which is the cause of all their woe (three fold miseries - tritapas of the body, mind and soul, or of this world and the next. Gloss). 3. The great forest which is said to be the place of their residence, is the vast wilderness of knowledge, which the human kind have to traverse under the guidance of their preceptors and the sástras; and their labour in felling and selling the wood for their daily food, is the hard struggle of human kind in their life time for their simple fare and supportance.

4. The unavaricious men that are unemployed in business, and are yet desirous of the enjoyments of life; are the persons that devote themselves to the acquisition of learning. (Such is the literary body of students and scholars). 5. And those people also, who pursue their callings for the provisions of life, and are dependents <on> others for their supportance; become successful in the acquirement of learning in their minds, by their practice of the precepts and studious habits. 6. As the wood-cutters, who sought for the worthless wood at first, get the very valuable gems at last; so men prosecuting their studies for a paltry maintenance and self supportance, succeed to gain divine knowledge at the end. (Secular knowledge often leads to the spiritual). 7. There are some sceptics who say by way of derision, what is the good to be derived from poring upon books? but these have been found to have turned to true believers at last. (Those who came to deride, returned believers at the end and confessed the truth). 8. Worldly men devoted to the objects of their fruition in life, and acquainted with the objects of mental and spiritual truths; coming distrustfully to listen to the doctrines of the sástras, have become fully convinced of their truths at last.

9. Men are led away to many ways by the different tenets of the sástras, and by direction of their various desires and inclinations; but they come to meet at last in the same path of glory, as the gemming forest of the woodmen. 10. He who is not inclined to the injury of others, but goes on in his own beaten course; is called the upright man, and it is his judgement which is sought and followed by every one. 11. But men ignorant of truth, are dubious of the result of righteous conduct, in earning their livelihood; and are doubtful also of the benefit, which is derived from the study of the sástras. (Hence they fall to misconduct and neglect their studies also, in order to earn their bread by foul means). 12. But men persisting in their righteousness, gain both their livelihood and liberation at once; as the honest woodmen obtained their wood as well as the gems together, and in the same place. 13. Among these some succeeded to get the sandal woods, and some to gain the precious gems, while others met with some common metals, and a great number of them, found the wood of the forest trees only. (So are our lots differently cast among different individuals, according to our respective deserts).

14. Some of us gain the objects of our desire, and some acquire riches or deeds of virtue and merit; others obtain their liberation; and attain their proficiency in the sástras. 15. Know, O Ráma, that the sástras deal only with instructions for the acquirement of the triple blessings of our livelihood, riches and virtue; but they give no direction for our knowing the supreme One, who is inexpressible in words. (Because no word nor thought can ever approach to the unknowable One). 16. The words and their significations (which are used in the sástras), serve only to express the intelligible objects which are signified by them, as the seasons denote the seasonal fruits and flowers which they bear; but the knowledge of the supreme being, is derived from one’s intuition, and is felt in our consciousness alone. 17. Divine knowledge is said in the sástras, to transcend the knowledge of all other things; and the transparency of the Divine person, surpasses the brightness of all objects, as the beauty of the female body excels the lustre of the brightest gems. (The personal grace of females, transcends the beauty of all their decorations).

18. The transcendental knowledge of the Deity, is not to be derived from the doctrine of the sástras, nor from the teachings of our preceptors; it cannot be had by means of our gifts and charities; nor by divine service and religious observances, can we ever know the unknowable One. 19. These and other acts and rites, are falsely said to be the causes of divine knowledge, which can never be attained by them; now attend to me, O Ráma, and I will tell you the way to your rest in the Supreme soul. 20. The study of the sástras, serves of course to purify the mind from vulgar errors and prejudices; but <it> is the want of desire or aversion to worldly enjoyments, that makes the mind look within itself, wherein it sees clearly the image of God shining in it. 21. This sástra stablishes right understanding in lieu of ignorance, and this right reasoning serves to drive away all gross errors from the mind at once.

22. The sástra or learning serves principally to cleanse the mirror of the mind, from its dross of errors at first, and then it purifies the person of its possessor, by the force of its doctrines. (So the sástra has the power of purifying both the body and mind of the learned man). 23. As the rising sun casts his image spontaneously, on the dark bosom of the ocean; so doth the luminary of sástra or learning, shed of its own accord the bright light of truth, in the minds of ignorant. 24. As the sun enlightens all objects, by his presence before them; so doth the light of learning illume the dark understandings of the illiterate, by its benign appearance therein. 25. In this manner there is an intimate relation, between the learning derived from the sástra, and the mind of the man that is desirous of his liberation; in as much as the sástra alone affords the knowledge of the otherwise unknowable One to our minds. 26. As the sight of the sun and the ocean, shows us the blue waters of the one, turning to a bright expanse by the rays of the other; so the instance of the sástra and its doctrines, shows the enlightenment of human intellect by means of the other.

27. As boys in their play with pebbles, rub them against one another in the water, and have their hands cleansed of dirt by abrasion of the stones; so the discussion of the sástras, clears the minds of the disputants of their errors, by refutation of discordant opinions. 28. So also do learned men, by their confutation of repugnant doctrines, clear their minds of doubtful questions; and become perfected in forming right principles, and ascertaining the truth from falsehood. 29. The sástras distil with sweetness of the holy texts, and infuse the sweet balm of true knowledge into the mind; they are as profuse of dulcitude, as the sugarcane exudes with its saccharine juice, which is so delectable to taste. 30. As the rays of sunlight falling on the walls of houses, become perceptible to us, by means of our visual organs; so the light of spiritual knowledge, pierces into the souls of men, by means of our hearing the sástras through the medium of our ears. 31. Learning acquired for the acquisition of the triple good of this world, namely virtue, wealth and the objects of our desire; is no learning at all without the knowledge of the sástras leading to our liberation. Much learning both in theory and practice, is worth nothing without the salvation of our souls.

32. That is the best learning, which gives us the knowledge of truth; and that is true knowledge, which causes our equanimity in all states of our being; and that is called perfect equanimity, which produces our hypnotism in waking (i.e. whereby we may sleep in insensibility over the waking and tumultuous world). 33. Thus are all these blessings obtained from learning of the sástras, therefore let every one devote himself to the study of the sástras with all diligence. 34. Hence know, O Ráma! that it is the study of the sástras, and meditation of their recondite meanings; together with one’s attendance on his preceptor, and audience of his lectures and counsels, as well by his equanimity, and observance of his vows and discipline, that he can attain his supreme bliss, in the everlasting God, who is beyond all worldly things, and is the supreme lord God of all.

EXCELLENCE OF UNIVERSAL TOLERATION. Argument: - Sama-darsana or equanimity agreeing with stoic fortitude under all the various shades of its meaning, elaborately treated here. Vasishtha continued: - Hear me Ráma, to tell you again for the perfection of your understanding (after what I have said already in praise of the virtue of equanimity); because the repetition of a lesson, serves to impress it the more in the memory of inattentive persons. 2. Ráma! I have told you before about the existence of the world, after I had related to you in length regarding its creation or production; whereby you have come to know, that both the appearance and subsistence of the world (i.e. its coming to and being in existence), are mere fallacies of our understanding. 3. I have next explained to you also, in the Upasama-Prakarana or my lecture on Insouciance, of the necessity of observing and maintaining a total indifference in regard to the whole creation (which is here repeated as leading to our nirvána or lukewarmness in this our living state).

4. In my discourse on indifference, I have described to you the different stages of nonchalance; the attainment of the highest pitch of which, will conduce ultimately to your obtaining the blissfulness of the nirvána numbness, which is treated of in this book on anæsthesia. (From the stage of Upasama or allaying of all excitements to that of upasánti or absence of excitability, there are some intermediate states spoken of before). 5. You shall have here to hear (or learn) from me, regarding the manner in which the learned are to conduct themselves in this phenomenal world, after they have learnt and obtained, whatever there is to be known and obtainable herein (i.e. after their attainment of divine knowledge and wisdom). 6. A man having received his birth in this world, should habituate himself from his boyhood, to view the phenomenals as they are of themselves, and without any concern with himself; in order to have his security and happiness apart from all others. (i.e. Constrain yourself to yourself, and without any concern of yours with any). 7. Regard all in the one and same light with yourself, and observe a universal benevolence towards all beings, and then placing your reliance in your own equanimity, conduct yourself safely and securely every where.

8. Know the plan of your even-mindedness, to be productive of the fruits of purest and most delicious taste; and bearing the blossoms of unbounded prosperity, and the flowers of our unfading good fortune. 9. Meekness of disposition, yields the fruit of universal benevolence, and makes the prosperity of the whole world wait at its service. (Blessed are the meek; for they shall enjoy all the blessing &c.). 10. Neither the possession of a kingdom on earth, nor the enjoyment of the best beauties herein; can yield that undecaying and essential happiness, which is derived from the equanimity of the meek. 11. The utmost limit of a cool disposition, and the entire want of all anxious cares, are the two antidotes that set at naught the fervour and vapours of sorrow from the human mind. 12. It is very rare to meet a person, amidst the spheres of all these worlds; who is fraught with the ambrosia of cool insouciance, who is friendly to his enemies and whose enemies are his friends, and who looks on all alike as he does to himself.

13. The mind of the enlightened man, shines as brightly as the luminous moon; and dazzles with drops of ambrosial dews; the sages all lived to drink the cooling draught of immortality, as you learn from the lives of the royal sage Janaka and others of immortal fame. 14. The man practising his demureness, has his faults described as his qualities, his sorrows seem as his pleasure (i.e. he rejoices in his misery); and his death is eternal life unto him. 15. Sámyam or stoicism is ever accompanied, with a good grace, good lot and placidness; all of which are constant attendants on the stoic sage, as faithful wives fondly cling to the sides of their beloved husbands. 16. Equanimity is the perpetual prosperity of the soul, and not the transitory hilarity of the mind; therefore there is no treasure (i.e. spiritual bliss) whatsoever, which is a stranger to the meekness of spirit. 17. He that is honest in all his dealings, and steady in his own professions; and liberal in his minds (i.e. taking no heed of the faults of others); are men as valuable as richest gems, and are deemed and desired by all as gods upon earth. (Because men with godly virtues, are deemed and deified as gods).

18. The even minded man, that is righteous and upright in all his doings and dealings, who is magnanimous in his soul and benevolent in his mind; such a man is neither burnt by fire, nor ever soiled or sullied by water (i.e. nothing can alter the even tenor of his mind and the smoothness of his conduct). 19. Who can foil that man that does what is right, and observes things in their true light; who is not susceptible of joy or grief (but goes on in the even course of his life). 20. The righteous and unflinching man, is relied upon and esteemed by all his friends and enemies also; he is honoured by his king and master, and loved by all wisemen with whom he has any dealing. 21. The wise and even sighted men are of indifferent minds, and do not try to flee from evil, nor rejoice to receive any good; they are content with whatever comes to pass upon them, as aught of good or bad, they care for naught.

22. These meek minded men are unmindful of any good or desirable thing, which they may happen either to lose or leave from them; because they have to resort to the happy state of their equanimity (Samatá or stoic sameness); of which no calamity or chance can deprive them. 23. Men enjoying the felicity of equanimity, laugh to scorn at the tribulations of the world; and live uninjured under all the varying circumstances of life; they are venerated by the gods also, for the invariable samatá or sameness of their minds, (as those of the gods themselves). 24. If the (unfavorable) course of events, ever happened to ruffle the countenance of the forbearing man; yet the inward equanimity of his mind, serves to shed the ambrosial beams, of a placid moon light within himself. 25. Whatever the even minded man acts or does for himself, and whatsoever he says in opprobrium of the misdeeds of others; are all lauded with applause by the majority of men (who like to see the goodness of others, and to learn of and correct their own faults).

26. Whatever good or evil is known or seen to be done by the impartial observer, at any time whether past or present; are all approved of by the public (under the impression of their being done for common good). 27. The man that sees all things in the same light (of indifference), is never displeased or dejected in his countenance at any calamity or danger, that may betide him at any time. 28. The prince Sibi of old, is recorded in history to have passed pieces of flesh from his own body, and to have fed a hawk therewith, in order to save the life of a captive pigeon from his claws. (This is an instance of samadristi or fellow feeling even towards the brute creation). 29. Again mind the impassible prince, who did not sink into despondence seeing his beloved consort to be maltreated before his sight. (This is an instance of unimpressible fortitude). 30. Mind also how the king of Trigarta, offered his only son who was accomplished and successful in all his desires to the horrible Rákshasa; upon his being vanquished by the fiend, at a certain wager he had laid with him. 31. Look at the great king Janaka, how he remained undismayed and undejected, at the burning of his well decorated city of Mithila.

32. Look at the quiet and submissive prince of Sályadesa, how he calmly struck off his head from his body, as if it were the plucking off of a lotus leaf or flower from its stem, in order to satisfy the demand of a deity for the same. 33. The Sauvíra sovereign, who had won the big Airávata elephant of the god Indra, in a combat with him; made at last a gift of him to the very god, with as much unconcern, as one offers a heap of white kundu flowers, or huge heaps of rotten straws upon the sacrificial fire. 34. You have heard how the elephant named kundapa, employed his trunk in sympathy to the Bráhman’s kine, in lifting them from being plunged in the mud; and afterwards devoted his body to the service of the Bráhman; wherefore he was taken up to heaven in a celestial car. 35. Let your continued observance of toleration, preserve you from acts of intolerance, which tend at best to the oppression of others; and know that the spirit of intolerance, is as the goblin of the kadamba forest (whose business was the havoc and depredation of all living beings). (i.e. By want of forbearance, you make yourself an enemy to all, and make them as enemies to you).

36. Remember the young and gentle Jadabharata, who by the natural hebetude of his mind, devoured the firebrand that was thrown into his almspot, thinking as a piece of meat, and without any injury to himself (To the meek and tolerant, a furnace of fire, becomes a bed of roses and flowers). 37. Think of the soberminded kura, who notwithstanding his following the profession of a huntsman all his lifetime, was at last translated to heaven, and placed by the souls of the righteous men after his demise. 38. Think of the listlessness and want of concupiscence, in the person of the royal sage Kapardana, who being seated in the garden of paradise in his youth, and beset by celestial damsels all about, felt no desire for any of them. 39. Know how many princes and Lords of peoples have from the unperturbed apathy of their souls, resigned their realms and society of mankind, and betaken themselves to lonely forests and solitary caves of Vindhyan Mountains, and there spent their lives in motionless torpidity. 40. Think of the great sages and saints, and of divine and devoted adepts, who were adored by even the gods, for the steadiness of their holy devotion, that have passed away in the observance of their rigid and unruffled vows of an universal indifference.

41. Call to your mind the instances of many a monarch, of ordinary men and of base and mean huntsmen also, that have been honoured in all ages and countries, for their observance of an unimpressed equality in all states and circumstances of their lives. 42. All intelligent men strictly observed the rule, of preserving their equanimity in their course through life; whether it be for the achievement of their acts for this life or the next, as also for the success of their understandings of every kind. 43. They neither long for longevity nor desire their death in difficulties; but live as long as they have to live, and act as they are called to act, without any grudge or murmur. 44. It is the business of the wiseman, to conduct himself in the career of his life, with a contented mind and placid countenance, both in his favourable and unfavourable circumstances, as well as in the happiness or misery of himself or others.

STATE OF LIVING LIBERATED MAN. Argument: - The liberated man neither gains nor loses anything, by his observance or neglect of the acts of life; and yet he is enjoined to act in conformity with the prescribed rules of conduct of his society and country. Ráma said: - Tell me sir, why the wise and liberated man is not freed from his subjection to the prescribed rules of conduct, when his soul is beatified with the spiritual light, and his mind is emancipated from all earthly cares. 2. Vasishtha replied: - The observance and avoidance of all ritual and pious acts, are equal and of no avail to the truly enlightened man; who is indifferent to aught of good or evil to his life (i.e. who is neither solicitous to have anything desirable or leave what is unfavourable to him into the world). 3. There is nothing whatever in this frail world, which may be desirable to the man of right understanding, not aught of positive evil, which deserves the avoidance and abhorrence of the wise man.

4. The wise man derives no positive nor permanent good, by his doing of any act prescribed by custom or usage; nor does he lose anything by his neglect of them; wherefore it is best for him to stand in the middle course, and according to the common rules of society and his country. 5. As long as there is life in the body, it is called a living body and has its motion also; therefore measure your movements according to the breathings of your life, nor accelerate nor slacken them beyond their just measure (i.e. neither outrun thy breath, nor halt in thy course). 6. If it is equal to any one, to walk either by this way or that to his journey’s end, yet it is much better for him, to walk by the beaten path, than in a strange and unknown one. (So if it be the same thing to sleep at home or abroad; yet it must be safer and more comfortable to every one to sleep at his own lodge than elsewhere). 7. Whatever actions are done at any time, with meekness and mildness of disposition, and with a placid frankness of the mind, is ever held as perfectly pure and contrite in its nature, and never blameable in anywise.

8. We have seen many wise, learned and farsighted men, to have conducted themselves very honorably and blamelessly in this world, which is full of faults and pitfalls, and beset by traps and snares on every way. 9. Every one is employed with perfect compliance of his mind, in discharging the duties of the particular sphere in which he is placed; some commencing their career in life, in the state of householdership and others ascending gradually to state of living liberation (when they are not exempted from observances of particular duties also). 10. There are many wise and well discerning kings and princes, like yourself and those sitting in this assembly who are vigilantly employed in the ruling of their respective states, without their attachment or tenacity to them, and without their desire of reaping any fruition from them, and by way of the disinterested discharge of duty. 11. There are some that follow the usages, according to the true sense of the Vedas, and take their food from what is left after their daily offerings to the sacrificial fire. (The early Aryans ever fed upon cooked food, after their first offerings to the gods by their mouth of the fire (Agner vaidevanam Mukham)).

12. All men belonging to any of the four classes, are employed in the observance of their respective rites and duties, and in the acts of the worship of the gods, and in their meditations with different ends and views (Kamya-karma). 13. Some men of magnanimous minds, and higher aims of future liberation or Moksha, have renounced all their ritual acts karma kánda; and remain inactive as ignorant people, with their spiritual knowledge of the only One. 14. Some are seen to be sitting silent and insensitive, in their posture of deep and unbroken meditation; in dreary and dismal deserts untraversed by the deer and wild beasts; and in distant and lovely solitudes, where no trace of a human being was never seen even in a dream. 15. Some are found to resort to some sacred place of pilgrimage, and there to perform their acts for future rewards; while others are known to recline in some holy hermitage or sacred shrine of saints, and there to pass their lives in the practice of resignation and indifference and quite unknown to men. 16. Many are seen to leave their own houses, and quit their native countries, in order to avoid the enmity and scorn of their fellow countrymen; and betake themselves to other lands, where they settle as strangers.

17. There are many who being dissatisfied with their families, forsake their company and desert their homes; and rove about as wanderers, from forest to forest, over hills and dales, and cities and towns, without being settled any where. 18. How many are there that travel to the great city of Benares, and to the holy city of Allahabad and visit the holy hills and cities, and the sacred shrine of Badarikásrama (for performance of their acts of righteousness there). 19. How many are seen to resort <to> the holy places at Sálagrama, and to the sacred cell in Kalapagráma, how many are on their way to the holy city of Mathura, and the sacred hill at Kalinjar. 20. See the numbers of pilgrims thronging in the woodlands on Mahendra mountains, and upon table lands of Gandhamádana hills; see also the pilgrims on the plains of Dardura hills; as those also upon the level lands of Sahya Mountains. 21. See the pilgrims thronging on the craigs of the Vindhyan range, and those dwelling in the hollows of the Malaya Mountains; see them that dwell in the happy groves of Kailása, and those in the caverns of Rikshavata mounts.

22. In these as well as many other holy places and mounts, you will find a great many hermits and far-sighted devotees dwelling in peace, and wholly devoted to their holy devotion. 23. Those among them that have become sannyasins, are deserters of their prescribed duties, while they that are Brahmacharins, are strict observers of the law and their sacred rites: but those that have the faith of Buddha, are apostates from the holy faith, and fanatics in their practices. 24. Some of these have left their native homes, and others have quitted their natal lands altogether; some have their settled habitations in some place, and others leading their nomadic lives from place to place. 25. Among these, O Ráma, that dwell in the sublunar sphere of this globe, as also among them that live at the antipodes, and are known as daityas: - 26. Some are of clear understandings, and well acquainted with the civil laws of their society; some are of enlightened understanding, and others again are acquainted with the past, and have a foresight of the future. 27. Some are of unenlightened understandings, and are always in suspense, and suspicion of their minds; they are addicted to vice, and unable to govern themselves, are always under the government of others.

28. Some there are who are half-enlightened, and proud withal of their knowledge of truth; they break loose from the observance of customary duties, and are not yet the esoteric yogi or spiritualist. 29. Thus among these great multitudes of men, that are wading in the vast ocean of life, every one is striving to get the end, according to his different aim and object. 30. But it is neither one’s confining himself at home, or remaining in his native country, nor his betaking him to hermitage or dwelling in some solitary forest; nor the observance of customary duties; nor practice of painful austerities, whereby one may ford over the unfordable gulf of this world. 31. Neither dependence on righteous acts nor the forsaking of them; nor one’s employment in the observance of customary usages, or his attainment of great powers, can be of any avail to him, in saving him from the turmoils of the world. 32. It is one’s self-control only, that is the means of his salvation (lit., getting over the sea of the world); and the man whose mind is not attached, or tied down to anything in this world, is said to have got or gone over it.

33. It is no matter whether a man does or neglects, the righteous deeds of his religion and society; provided he keeps the contriteness of his mind in both, and is never attached to nor affected by either: such a man is deemed a sage and saved from his return to this nether world. 34. The man that does neither any righteous or unrighteous action in his life, but has his mind fixed in this earth, and attached to earthly objects, is deemed a hypocrite, and destined to revisit this earth in his repeated births. 35. Our minds again are of the nature of nasty flies, which are prone to fly about and pour upon the sores of worldly pleasures; from which it is hard for us to deter them, as it is impossible for us to kill them at once for attainment of our salvation (or, our minds are as surfeited bees, cloyed with the honey of their cells from which they cannot fly away. Gloss). 36. It sometime comes to happen and by the good fortune of a person, that his mind turns of itself towards its perfection; and then by a flash of inward light within itself, comes to see the presence of the divine spirit in the very soul.

37. The mind being enlightened by the flash of spiritual light in the soul, becomes enrapt at the sight, and losing all earthly attachment, is unified with the supreme unity. 38. Being unmindful of everything, and conscious of thy entity as a particle of the infinite vacuity, remain perfectly happy with thyself, and in the everlasting felicity of thy soul. 39. Being replete with the knowledge of transcendental truth, and devoid of the faults and frailties of thy nature, have the magnanimity of thy soul, with the equanimity of thy mind and elevation of thy spirit; and thus remain O thou support of Raghu’s royal race, without sorrow and fear of death and rebirth, and be as holy as the holy of holies. 40. Know the translucent state of the most Holy Brahma, to be quite clear of all the grossness and foulness of nature, and free from all the qualities and properties that are attributed to Him. He is beyond our conception and above the reach of our thought. He is increate and ever existent of Himself, and manifest in his abode of our intellect. Knowing him then as thyself, remain quite free and dauntless for ever.

41. There is nothing more that can be gleaned, from greater verbosity on this subject; nor is there anything remaining to be communicated to you, for your best instruction in divine knowledge. You are roused, O Ráma, to your full knowledge of the essential doctrines of divinity, and you have become cognizant, of whatever is knowable and recondite in nature. 42. Válmíki says: - After the chief of sages had spoken so far, he saw Ráma rapt in his ecstasy and bereft of his mental efforts; and the whole assembly sitting fixed in the one and same tenor of their meditation. They were all entranced in their reveries and musings, in the mysterious nature of the Divinity; as the humming bees ramble over the lotus petals with their soft and silent murmur, and revel upon the sweetness of the honey cups of flowers.

THE LOUD APPLAUSE OF THE COURT ON THE SAGE’S SPEECH. Argument: - Narration of the plaudits of the assembly, accompanied with the showering of flowers and uproar of musical instruments, at the end of the holy sermon. Válmíki continued: - Upon the termination of the holy sermon on Nirvána - anesthesia, there arose loud hubbub without the court house, which put a stop to the sage’s proceeding further in continuation of his discourse. 2. But the whole audience in the court hall, was immerged in a state of stead fast hypnotism, and settled intentiveness in the Supreme; and the faculties of their mind were quite clear, and their workings at rest. 3. The whole audience on hearing the lecture on investigation after intellect, became passengers on the raft of sat, and they all gained their salvation. 4. Immediately there arose a loud chorus of applause, from the mouths of the emancipated sages or siddhas, dwelling in the upper regions of the skies, and it filled the concave of heaven, with the acclamations of praise to the venerable sage. 5. In the same manner there rose shouts of praise also, from the holy sages seated in the assembly; together with the loud acclamation given by the son of Gádhi - Viswámitra, who sat at their head.

6. Then was heard a swelling sound, filling the face of the four quarters of the firmament; just as the blasts of wind filled the hollows of the withered bamboos in the forest, and make them resound with a sound with a soft sweet melody. 7. Next arose a flourish of trumpets from the celestials, mingling with the hosannahs of the siddhas; which rumbled together and resounded loudly, amidst the hollow caves of distant mountains and dale. 8. Along with the flourish of celestial trumpets, there fell showers of flowers from above, resembling the driving rain of snows, which blocked the faces on all sides of heaven. 9. The floor of the court hall was strewn over with flowers, and the fanfare of the drums and timbals, filled the mouths of hollow caves and caverns; the flying dust covered the face of the sky, and the rising odours after the rain were borne upon the wings of the winds to all sides. 10. Then there rose a mingled rumble of the shouts of applause, and the peal of heavenly trumpets; joined with the whistle of the hissing showers of flowers, and the rustling of the winds all about.

11. The courtiers all looked around with their uplifted faces and eyes, and were struck in their minds with wonder and surprise; while the beasts all about the palace and in the parks, remained amazed at the event with their pricked up ears. 12. The women and children in the inside, sat staring with their wonder stricken eyes; and the princes sitting in the court hall, looked astonished on one another with their smiling faces. 13. The face of the firmament became exceedingly brightened, by the falling showers of flowers from above; and the great concavity of the world, was filled with the hissing sound of the falling rains. 14. The showers of flowers and drizzling rain drops, with their hissing sounds, made the royal palace an appearance of festivity. (With the scattering of fried rice, sprinkling of rose water and blowing of conchshells). 15. Not only the palace, but all places in the worlds, seem to celebrate their festive mirth, with tossing of flower garlands, joined with celestial music. 16. The shouts of the siddhas and their ejaculations of joy, rolled and growled as high in the upper sky; as the rolling billows and rebillowing waves, howled in the depth of the ocean and sea.

17. After the hubbub of the heavenly hosts had subsisted, (in the lull of the rains and rackets); the following words of the siddhas proceeded from above, and were heard to be uttered in an audible and distinct voice. 18. The siddhas said: - We have erewhile since time erst began, listened to delivered thousands of sermons, in the assembly of siddhas or perfect beings, on the means of attaining liberation, (which is the highest pitch of perfection of the living soul); but never heretofore heard a lecture so impressive on the mind, as this last locution of the sage. 19. We see boys and women and the bending brute creatures, together with the creeping and crawling animals, are all enrapt by this soothing speech, which will doubtless enrapture its readers and hearers in future. 20. The sage has used every argument and example, for rousing Ráma to his beatification; such as it is doubtful whether he had ever shewn such affection to his Arundhatí or not. 21. Hearing this lecture on liberation, even the brute creation of beasts and birds, become emancipated from the burthen of their base bodies; and as for men, they forget altogether the trammels of their bodies in their embodied state.

22. Our draught of these ambrosial drops of divine knowledge, through the vessels of our ears; has not only satiated our appetite for wisdom, but renovated our understandings, and added a fresh beauty to our spiritual bodies. 23. On hearing these words of the heavenly host of siddhas, were struck with wonder, and looked upward with full open eyes; and then as they cast their looks below, they beheld the surface of the court-hall, to be strewn over with flowers and lotuses, falling in showers from above. 24. They saw heaps of mandara and other celestial flowers, piled up to the roof of the lofty hall; and observed the court yard to be covered over with blossoming plants and creepers, and with wreaths and garlands of flowers without an interstice. 25. The surface of the ground, was strewn over with buds and blossoms of Párijata plants; and thick clouds of Santanaka flowers, shadowed over the heads and shoulders of the assembled people in the court. 26. The saffron flowers of Harichandana (yellow sandal wood), hung over the jewelled crests of the princes; and seemed as an awning of rainy clouds, spread over the glittering chandeliers of the court hall. (Harichandana is a tree in the garden of Paradise).

27. Seeing these events in the court, the people all gave vent to the repeated shouts of their loud applause; and talked to one another of this and that, as was fitted to the solemnity of occasion. 28. They then adored the sage with the prostration of their bodies and limbs, and made him their obeisances, with offerings of handfuls of flowers. 29. After the loud peals of applause had somewhat abated; the king also rose and prostrated himself down and then worshipped the sage, with the tray of his presents and wreaths of flowers held in his hands. 30. Dasaratha said: - It was by your admonition, O thou Lord of Arundhati; that I was released from this my mortal frame; and gained the transcendent knowledge which filled my soul, and joined it with the supreme essence in perfect bliss. 31. We have nothing in this nether earth, nor is there anything with the gods in heaven, which I ween is worthy enough to be given, as a proper offering in thine adoration. 32. Yet I beg to pray you something in order to acquit myself of my duty to you, and to render my services to thee prove effectual to me, and hope you will not be irritated at this address of mine.

33. That I adore you myself with my queens and my weal in both worlds, together with all these dominions and servants of mine (all which I now offer humbly at your venerable feet). 34. All these possessions of mine are yours entirely at present, so my lord take them as yours, and make them as parts of your hermitage; please to dispose of these as you please, or use them as you like. 35. Vasishtha replied: - Know, O great king, that we Bráhmans are pleased, only with the mere obeisances of people; we are verily satisfied with receiving reverence of men, and these you have already done and shown to me. 36. You know to rule the earth, and therefore its sovereignty is suitable to thee; nor can you show a Brahmin to have ever reigned as a king, keep therefore what is yours to yourself and prosper therein. 37. Dasaratha answered: - What is this trifle of a realm to me, which I am ashamed to call and own as mine; it cannot lead me to the knowledge of its true Lord, therefore do so as I may clearly and truly know the most high.

38. Válmíki relates: - As the king was saying so, Ráma rose from his seat, and threw handfuls of flowers on the sacred person of his preceptor; and then lowly bending himself before him, he addressed him as follows. 39. Venerable sir, as you have made the king speechless, by telling him that you are pleased with mere obeisance of men; so I am taught to wait here, with my bare prostration at your venerable feet. 40. Saying so, Ráma bowed down his head, lowly at the feet of his guide; and then scattered handful of flowers on his pure person, as the trees on the sides of a mountain, sprinkle their dew drops at the foot and base of the mount. (Gloss. The branches of trees serving as their hands, and the leaves as their palms). 41. Then the pious prince made his repeated bows of reverence to his venerable preceptor; while his lotus like eyes were suffused with the tears of his inward joy and piety. (Ánandásru - tears issuing from pious and joyous feelings). 42. Next rose the brother princes, of Dasaratha’s royal race; namely Bharata, Satrughna and Lakshmana, together with their equals in kith and kin; and they all advanced to the sage, and bowed down to him with their respectful reverence.

43. The other chiefs and nobles and regents, that sat in their order at a distance; together with the saints, sages and the clergy at large, rose in groups from their seats, and did their homage to the sage, with flinging handfuls of flowers upon him. 44. At this instant the sage was almost covered with and hid under the heap of flowers, that were poured upon him from all sides; in the same manner as the snowy mountain of Himálaya, is wrapped and concealed under the snows of water. 45. After clangor of the assembly was over, and the peals of their pranáma-hailings had ended; Vasishtha remembered his saying with the assembled sages, of proving to them the truth of his doctrines, and of removing the doubts of his audience regarding the miracles he had wrought. 46. He then shoved off with both his arms, the heaps of flowers from about his sides; and showed out his fair face from amidst them, as when the disc of the moon, shines forth from within the hoary clouds. 47. Then there ensued a hush over the flourish of the trumpets, and a silence upon the fanfare of applauses; the falling of flowers was at a stop, and the murmur of siddhas above, ceased with the clamour of the assemblage below.

48. After the princes and assembled nobles, had made their obeisances and greetings, there occurred a calm stillness in the assembly, as when a lull takes place in the atmosphere after a storm. 49. Then the chief of sages Vasishtha, upon hearing the applauses poured upon him from all sides; spoke softly to the royal sage Viswámitra, from the unblemished purity of his soul. 50. Hear me, O sage, that art the lotus of the princely race of Gádhi, and ye sages that are assembled here, namely Vámadeva, Nimi and Kruta, together with Bharadwája, Pulastya, Atri, Nárada and Ghrishti, and Sándilya. 51. Hear me also, O ye sages Bhása, Bhrigu, Bharanda, Vatsa and Vátsyáyana, with all others that are assembled here at present, and had the patience to listen to this contemptible discourse of mine. 52. Please now with your well known affability to me, point out to me whatever you have found as meaningless or unintelligible and ambiguous in my discourse. 53. The audience responded: - O Venerable sir, we have never heard or marked in <a> single word in this spiritual and divine discourse of thine, that is meaningless or unintelligible to anybody.

54. We confess that whatever foulness was inbred in our natures, by our repeated births in this sinful world; has been all purged out by your holy lecture, as the alloy in gold is burnt away by the purifying fire. 55. O sir, our minds are as expanded by your divine sermon, as the blue lotus buds are opened to bloom, by the cold and ambrosial beams of moon light. 56. We all bow down to thee, O thou chief of sages, as our best guide in divine knowledge; and the giver of true wisdom to us, with regard to all things in nature. 57. Válmíki relates: - The sages said so far and then hailed and bowed down to Vasishtha again, and their united applause of him, rose as high as the loud roar of raining clouds. 58. Then the speechless siddhas, poured down again their showers of flowers from above; and these hid the body of the sage under them, as the clouds of winter cover the rocks under ice and snows. 59. Afterwards the intelligent and learned men in the court, gave their praises to King Dasaratha and to Ráma also; saying that the four princes were no other than the four fold incarnation of the God Mádhava or Vishnu himself.

60. The siddhas said: - We hail the four princes of Dasaratha line, who are the quadruple forms of the self incarnate Vishnu, and are quite liberated from the bonds of flesh, in these their living states of humanity. 61. We hail king Dasaratha, as having the mark of the sovereignty of the whole world. (Imprinted in his person); that is of this world which extends to the limits of the four oceans, and lasts forever in his race. 62. We hail the sage Vasishtha, who is as bright as the sun, and stands at the head of the whole host of sages; and also the royal sage Viswámitra of renowned fame and dignity. 63. It is through their means (i.e. because of their assemblage in this court), that we had this fair opportunity of hearing this divine discourse, which is so full of knowledge and fraught with reason, that it serves to dispel the great gloom of error at once. 64. So saying the siddhas of heaven again let fall their handfuls of flowers in showers; and made the assembly look up to them in silence, with their uplifted eyes and gladdened minds. 65. And then there was a mutual greeting of the siddhas from above, and of the assembled people to them from below.

66. At last the assembly broke, with their respectful greetings to one another, accompanied with their mutual offerings of flowers and salutations. And the celestial and terrestrial, the great Munis and sages, the Pandits and Bráhmans; together with the princes and nobles, bade adieu to and took leave of one another (in order to repair to their respective abodes).

EXPLANATION OF REST AND REPOSE IN ULTIMATE AND PERFECT BLISS. Argument: - Ráma’s conclusion on the lecture of Vasishtha, and Viswámitra’s request over Ráma. Válmíki related: - After the assembly had rejoined the next day, there was observed a profound silence over it; and there appeared a cheerfulness in the countenances of princes from the enlightenment by the last lecture. 2. The people seemed to be smiling in their faces, by reflecting on their former errors and follies, after their coming to the light of truth. (The reminiscence of the freaks and follies of boyhood, is a source of delight in old age). 3. The wisemen in the assembly, appeared to be sitting fixed in their steadfast meditation, by having the feelings and passions of their minds, curbed and subdued upon their access to the relish of true knowledge. 4. At this time, Ráma sat with his brothers, in their posture of padmásana - having their legs crossed upon one another; had the palms of their hands folded together, and their eyes fixed steadfastly upon the face of their preacher. 5. The king Dasaratha remained in a sort of entranced meditation, and thought himself as liberated in his life time, and placed in a state of infinite bliss.

6. The sage after holding his silence, as long as he was adored by his reverential audience, spoke to them at last in distinct words, and wanted to know what they would now like to hear about. 7. He said, O lotus eyed Ráma, that art as the cooling moon in the clear sphere of thy race, tell me what thou now wishest to hear, as most desirable and delightsome to your mind. 8. Tell me the state in which you find yourself at present, and in what light you view the appearance of the appearance of the world now before you. 9. Being thus addressed by the sage, Ráma looked at his face; and then bespoke to him in his distinctly audible voice, and his plain and unfaltering accents. 10. Ráma said: - It is all owing to thy favour only, O Venerable sir, that I have attained to my state of perfect holiness, and become as pure as the clear atmosphere in autumnal calm and serenity. 11. I am entirely freed from all the errors, which are so detrimental to the right course of our lives in this world, and an act as pure as the clear sky, in the true and very state of finite vacuity. (The very state of the deity).

12. I am set free from all bonds, and released from all attributes and adjuncts; I find myself situated in a crystalline sphere, and shining there as clear as crystal. 13. I am quite pacified in my mind and am neither willing to hear or do anything else; I am quite satiate in myself, and require nothing more for my satisfaction. I am quite at rest as in the state of hypnotism. 14. My mind is quite calm in its thoughts, and entirely pacified in its wishes; all my desires have fled from it, and I find my mind to rest in its perfect peace and supreme bliss. 15. I am staid in all my thoughts and allayed in my desires, whilst living in this waking world; I am enrapt and entranced, while I am quite sane and sound and sleepless at all hours by day and night. 16. With my soul devoid of all wishes and expectations, I live while I am destined to live in this material body of mine; and remain smiling (i.e. rejoicing) as long as I sit to listen to your inspiring lessons.

17. Now I am no more in need of admonition or instruction of the sástras, or of the acquisition of riches or friends; nor am I willing either to get rid of them at any time. (Because of my utter indifference to them as is theirs also to me). 18. I have found and am in the enjoyment of that unalloyed happiness, which attends on one in heaven or Paradise, or in his attainment of the sovereignty of the whole world. 19. The world which I perceive within myself by my outward senses, is conceived to be brighter far and more transparent than the outward atmosphere, by being viewed in the light of the intellect, and considered as a part of its infinite vacuous sphere. 20. This world I ween, is certainly a vacuum; and it is by my belief in the nihility of the phenomenal, that I am awaked to my immortality. (The visible world is a passing and vanishing sight, and it is by our belief in the spiritual only, that we see the everlasting scene).

21. Let me remain content with all that is, or comes to pass on me, whether they are desirable to me or occur themselves; and let me act as the law enacts to its full extent and without fail, but without any object of mine or expectation of reward. 22. I am neither content nor discontented with anything, nor rejoice nor repine at any event; I do what is my duty in society, without retaining the erroneous conception of reaping their reward. 23. Let this creation be otherwise or go to perdition, let the winds of the last destruction blow with their fury also; or let the land smile in its plenty and beauty, yet I sit unmoved by them, and remain in the divine self or spirit. 24. I rest in myself which is unseen or dimly seen by others, and is undecaying and untainted in itself; I am not enchained to my wishes, but am as free as air, which you cannot compress in your clutches. 25. As the fragrance of flowers upon the trees, is wafted by the breeze and deposited in the air, so is my soul borne away from the confines of my body, and posited in empty vacuity (where it ranges at large in its freedom).

26. As these princes and rulers of people, live and enjoy themselves in their realms at pleasure; and whether they are enlightened or not, they are employed in their respective occupations. 27. So do I enjoy myself with the steadiness and equanimity of my mind, which is freed from all fear, grief or joy and desire. 28. I am happy above all happiness (derived from this frail world); my happiness is in the everlasting One, than which there is no happiness to be preferred by me. But because I live here as a human being, you are at liberty to appoint me to any duty, in common with all mankind and becoming to humanity. 29. I cannot be averse, to manage myself with the trifles of this world, as long as I am destined to them; in the same manner as boys are never to be blamed, for indulging themselves in their playthings in their boyhood. So long sir, as I shall have to live in this body of mine, I must do my bodily acts, with my mind fixed in the sole One only.

30. I must live to eat and drink, and continue in the course of my business in life; but I am freed from all fear of my failings in them, by the kind counsels to me. (That the liberated man is at liberty to do or undo his duties). 31. Vasishtha replied: - O Bravo Ráma! that you have chosen for yourself the most meritorious course of life; wherein you shall never have to repent, from the beginning to the end of your career. 32. By this cold indifference in thy self, and complete equanimity in every state, you have verily secured to the unbroken rest in your life, as the visible firmament has found in infinite vacuity. 33. It is by your good fortune, that you have got rid of your sorrows, and it is fortunate to you to be set so well composed in yourself; it is your good luck to be freed from the fears of both worlds, and it is happy for you to be at your heart’s ease and rest. 34. You are lucky, my lord, to be so fraught with your holy knowledge; and to have purified the lineage of Raghu, with your knowledge of the present, past and future.

35. Now prepare yourself to accomplish the object, of the chief of sages - The great Viswámitra’s request and by completion of his holy sacrifice at your sire’s behest, continue to enjoy the sovereignty of the earth; in subordination to your royal parent. 36. May the mighty king reign for ever in prosperity, over this prosperous realm of his; in conjunction with yourself and his other sons, relatives and nobles and in possession of all his infantry, cavalry, his chariots and his lines of elephants &c., and without any disease and fear of his enemies.

RECUMBENCE OF THE ASSEMBLY TO THEIR HYPNOTIC REST. Argument: - Entrancement of the audience to a state of somnolence known as Hybernation, hypnotism and Ecstasis in Theosophy. Válmíki related: - Upon hearing these words of the sage, the assembled princes and lords of men in the court, felt a sang froid or coolness in their souls, as if they were all besprinkled with ambrosial waters upon them. 2. Ráma with his lotus like eyes and moon like face, remained as resplendent, as if they were filled with ambrowaters, or the nectarious liquid of the Milky ocean. 3. Then the sage Vámadeva and others, who were fraught with divine knowledge, exclaimed with their admiration for the preacher; O the holy instruction, that you have imparted unto us this day! 4. The King with his pacified soul and joyous mind, shone as shining in his countenance, as if he had a new light infused in himself (and causing the hairs on his body to stand on their ends, from his inward gladness). 5. After many other sages, who were well acquainted with the knowledge of the knowable One, had thus pronounced their praises; the enlightened Ráma (lit. who was purged from his ignorance), oped his mouth again, and spoke in the following manner.

6. Ráma said: - O thou seer, that knowest the past and future; thou hast cleansed away all our inward dross, as fire serves to purge gold from its impurity. 7. Venerable sir we have now become cosmognostics or all knowing, by our knowledge of the universal soul, though we are confined in these visible bodies of ours, and seeming to all appearance, as knowing nothing beyond them. 8. I feel myself now as perfect and full in all, and to have become quite undecaying in myself; I am freed from all fear and apprehension, and am quite cognoscent with all things. 9. I am overjoyed to no end, and am happy beyond all measure; I have risen to a height from which there is no fear of falling, and am elevated to the supreme acme of eminence and perfection. (Parama-purushártha). 10. Alack! how am I cleansed by the holy and cooling water of divine knowledge, which you have so kindly poured forth in me, and whereby I am as joyous, as a full blown lotus in the lake of my heart. 11. I am now set, sir, by your favour to a state of happiness, which brightens to me the face of universe with ambrosial delight.

12. I now hail myself, that have become so fair within myself with the clearness of my mind, and by disappearance of all sorrow from it. I have received a grace in my face, from the peace of mind and purity of my wishes. I am joyous in myself with my inward joy, and I <am> wholly pure with the purity of my soul.

DESCRIPTION OF NIRVÁNA OR SELF EXTINCTION IN DIVINE MEDITATION. Argument: - Sounding of midday trumpet, performance of daily ablution, and description of the setting sun. The meeting of the assembly on the next morning upon the discourse on Nirvána. Válmíki related: - As Ráma and the sage had been remonstrating in this manner, the sun advanced towards the zenith, to listen to their holy conversation in <its> royal dome. 2. The solar beams spread on all sides, with greater force and effulgence; as if to expose to clearer and greater light the sense of Ráma’s speech. 3. Then the lotus beds in the tanks of the pleasure gardens, all about the royal palace, began to expand their embosomed buds to bloom before him, as the princes shone forth in brightness amidst the royal hall. 4. The air was exhilarated with joy at hearing the holy lectures of the sage; and seemed to be dancing with the sunbeams, glistening in the strings of pearls, suspended at the windows of the palace. 5. The premature gleams of the sun, glistened as bright at the glittering glass doors and shining chandeliers of the court hall; as the gladdened hearts of the audience, glowed at enlightening speech of the sage.

6. After Ráma was settled in his sedateness, his face shone as bright as a blooming blue lotus by its reflexion of the rays of the sage’s look upon it. (Here the blue complexion of Ráma, is compared to a blue lotus, blooming under the moon bright look of fair Vasishtha’s countenance). 7. The sun advancing towards the summit of the horizon, like the marine fire rising on the surface of the blue ocean; sucked or dried up by his darting flames the dewy humidity of the sky, as the submarine heat resorbs the waters of the deep. 8. The cerulean sphere of heaven, appeared as the lake of blue lotuses, and the shining sun seemed as the golden pericarp of the flower; his bright beams resembled the aureate farina of flowers, and his slanting rays likened the aslant pistils in the air. 9. He shone as the dazzling crown upon the head of the azure queen of the worlds; and was hanging down like the resplendent earring, pendant on the ear of heaven; while the little lay hid under his glaring light, like bits of diamonds lying concealed under the effulgence of a blazing ruby.

10. The ethereal maids of all the quarters of heaven, held out the mirrors of silvery clouds before his face, with their uplifted arms of the mountain peaks all around; and these are emblazoned by solar rays, like the rainless clouds on mountain tops. 11. The sun stones in the quarries on earth emitted a fury blaze, which emblazoned the skies around, with a greater light than that of the sun. 12. The trumpets sounded aloud, with the wind blown by the mouths of trumpeters; and the conchshells blew as loudly at midday, as the winds of the last deluge, set the sea waves to their tremendous uproar. 13. Then the spherules of sweat, appeared on the faces of the princes, as the dew drops falling on lotus leaves; and they were so closely connected together, as to give them the appearance of strings of pearls. 14. The thickening noise of the hurry and flurry of men, resounded as hoarsely within the hollow walls of the hall, that they filled the ears of men, as the dashing waves fill the concave of the hollow sea. 15. The waiting maids then came forward with cups of liquid camphor in their hands; in order to sprinkle them on the persons of the princes; to assuage their fervour of the solar heat.

16. Then the assembly broke, and the king rose from his seat in company with Ráma and the princes and Vasishtha, together with all the lords and nobles, that were present in the assembly. 17. The assembled lords and princes, the ministers of the state and religion, together with the high priests and sages; rose from their seats, and having gladly made their greetings to one another, took their leave and departed to their respective abodes. 18. The front of the royal inner apartment, was fanned with flappers of palm leaves, wafting the clouds <of> camphor powder, that was scattered for allaying the midday heat. 19. Then the chief of sages - Vasishtha, oped his mouth and spoke out to Ráma, amidst the sonata of noonday music, that resounded amidst the walls of the royal hall. 20. Vasishtha said: - Ráma! you have heard whatever is worth hearing, and known also all that is worth your knowing; and now I see nothing further, that is worth communicating to you for your higher knowledge. 21. Now you have to reconcile in yourself, and by your best understandings, all that you have been instructed by me, and what you have read and learnt in the sástras, and harmonise the whole for your guidance.

22. Now rise to do your duties, while I hasten to the performance of sacred ablutions; it is now midday, and the proper time of our bathing is fastly passing away. 23. And then whatever else you have to enquire about, for the satisfaction of your wishes, you can propose the same to me tomorrow morning, when I shall be happy to expatiate on the subject. 24. Válmíki related: - After the sage had spoken in this manner, the mighty king Dasaratha saluted the parting chiefs and sages, and honoured them according to their proper ranks and degrees. 25. And then being advised by Vasishtha, the virtuous king with Ráma by his side, proceeded to give their due honours, to the sages and siddhas and to the Bráhmanas also one after the other. 26. He gave them gems and jewels, and monies and bouquets of flowers; and he gave to others riches equivalent to the values of the gems and jewels; while he gave strings of pearls and necklaces to some also. 27. He honoured some with his respects and civilities, and others with monies suited to their worth and degree, while he gave his gifts of cloths and seats, food and drink, and of gold and lands to others.

28. He saluted others with perfumeries and aromatic spices and wreaths of flowers; he honoured the elders with due respects, and gave his bare regards to others. 29. Then the king rose from amidst the assembly, with the whole body of his courtiers, and the holy sages and Vasishtha with him; as the splendid moon rises in the sky, with the train of stars about him. (The moon is masculine in Sanskrit, and twin brother of the sun). 30. The rising of the assembly and its people, was attended with a rumbling noise, as it is heard in the treading of men, over a bog of knee deep mud and mire. 31. The clashing of the concourse against one another, and the cracking of their armlets and wristlets by their friction with each other; joined with the broken jewels and scattered pearls, slipped from the torn necklaces of the nobles, gave the floor of the court hall, the appearance of the spangled heaven. 32. There was a close concussion of the bodies, of sages and saints, of Bráhmans and princes and nobles all jumbled together; and there was a rapid undulation of the chourie flappers, waving in the hands of fanning maid servants.

33. But there was no huddling or dashing or pushing one against the other; as they were intent upon reflecting on the sense of the sages preaching, and rather asking excuses of one another, with the gestures of their bodies, when they came in contact with others. 34. At last the king and the sages and nobles, accosted one another with sweet and soft words; and took their parting leave (for repairing to their respective abode for the day). 35. They then left the palace, and proceeded to their residences, with their gladdened faces and contented minds; as when the immortals repair to all parts of heaven, from the synod of the king of gods - Indra or Sakra. 36. After every one had taken leave of others, and arrived at his house; he employed himself in the discharge of his ritual services of the day. 37. Thus the king and all, performed their daily ablutions and services as usual, until the end of the day.

38. As the day ended with the discharge, of the duties of the daily ritual; so the sojourner of the etherial path - the tired sun, sat down to rest in the west (as the birds of air repair at eve, to their respective nests). (The sun is said to be the unka or falcon of heaven; resting at his aspiand or nest in the west, by a poet of Persia). 39. After the performance of their vespers, the prince Ráma and the people at large, passed their nights awake and fastly, with talking about and thinking upon the discourse of the day. 40. Then the rising sun advanced in the east, with sweeping away the dust of darkness from before his path, and strewing about the starry flowers on his way, in order to fix his seat in the midst of his dome of the universe. 41. The infant or rising sun, reddened the skies with his rays, resembling the crimson hue of kusambha flowers; and then he embarked on the board of his bright orb, amidst the wide ocean of the etherial region. (The sun sailed in the etherial sea, through the scattered island of the hidden stars and planets on his way. Gloss).

42. Then the regnant princes and lords of men, together with the nobles, peers and their ministers, met at the court hall of King Dasaratha; when there gathered also the great saints and sages, with Vasishtha at their head. 43. They entered into the court and took their seats, according to their different degrees and ranks; just as the stars of heaven appear and occupy their places, in their respective constellations and circles in the expanse of heaven. 44. Then the king and his ministers, advanced and bowed down to Vasishtha, and ushered him to his high seat or pulpit; and they all poured forth their praises to him, after that sage was seated in the rostrum. 45. Now the lotus-eyed Ráma, who sat before the king and the holy sage, oped his lotus like mouth, and spoke in the following manner, with his natural good sense, and usual elegance of speech. 46. Ráma said: - O Venerable sir, that art acquainted with all religions, and art the great ocean of knowledge; thou art the axe of all knotty questions and doubts, and remover of the griefs and fears of mankind. 47. Please tell us whatever more is worth our hearing and knowing; for thou knowest best whatever there remains to be said, for the edification of our knowledge.

48. Vasishtha replied: - Ráma you have gained your full knowledge, and have nothing more to learn; you have attained the perfection of your understanding, and obtained the summum bonum which is sought by all (but found by few), and wherewith you are quite content in yourself. 49. You better consider in yourself and say, how do you find yourself and your inner mind at present; and what else is there, that you wish to know and hear from me. 50. Ráma rejoined: - Why sir, I find myself fully perfected in my understanding; and being possest of the peace and tranquility of my mind, with the blessing of Nirvána or ultimate beatitude of my soul, I have nothing to ask or desire of thee. 51. You have said all that you had to impart to me, and I have known all that is worth my knowing; Now sir, take your rest with the Goddess of speech, who has done her utmost for the instruction of us all.

52. I have known the unknown and knowable One, that is only to be known by us as the true reality; and knowing this all as the One Brahma, I am freed from my knowledge of the duality (of the living and supreme soul); and having got rid of the deception of the diversity of the visibles, I am released from my reliance in all worldly things.

IDENTITY OF ABSTRACT INTELLECTUALITY AND VACUITY. Argument: - The abstraction and intellection of all knowledge, merging in the infinite vacuum. Vasishtha resumed and said: - Hear me moreover, O Ráma, to tell thee, a few words on transcendental knowledge, that the mirror of the mind shines more brightly, by expurgation of the external images that are reflected on it, than when it is eclipsed by those outward shadows. (i.e. Wipe off visibles from the mind). 2. Again the significant words that <are> the symbols of the objects of our knowledge, are as insignificant as the hissing murmurs of waters and waves, and the phenomenal is but a semblance of the noumenal, as a dream is the réchauffé or reflexion of the mind, and the visible world, is but a recast of the visionary dream. 3. The waking state is that of dreaming, and its scenes are those of our dreams; and presenting themselves before us in both these states from our remembrance of them: they are the inward concept of our consciousness, and appearing to be situated without it. (i.e. They are the innate ideas of our minds, and not perceptions of our outward organs of sense).

4. As I am conscious of the clearness of my intellectual sphere, notwithstanding the view of the fairy lands in its state of dreaming; so I find my mind, to be equally clear in my waking also of all its imaginary forms of the three worlds and their contents, which in reality <are> a formless vacuity only. 5. Ráma rejoined: - If all things are formless amidst the formless void of the universe, as in empty vacuity of the intellect; then tell me sir, whence arise these endless shapes and forms, as those <of> earth, water, fire and those of these hills, rocks and pebbles? 6. Tell me why the elements are of different forms and qualities and why the empty air, space and time have no forms nor properties of theirs; what makes the wind so very fleet, and what is the cause of the motions and actions of waving bodies. 7. How came the sky to be a vacuum only, and why is the mind of the same nature also; these are all the various natures and properties of things, <that> require to be well explained from my knowledge therein.

8. Vasishtha replied: - You have well asked these questions, Ráma, as they naturally suggest themselves to every inquirer after truth; but tell me in one word, why do you see the varieties of earth and sky, as well as of all other things that you see in your dream. 9. Whence do you see the waters in your sleep, and how are the pebbles scattered about you in your dream; why do you see the flaming fires in your vision, and all sides of heaven appearing before your sight. 10. Say how you have the idea of time in your dreaming, and perceive the actions and motions of persons and things at that time; and tell me from where do all those accidents proceed, that you see to occur in your sleeping and dreaming moments. 11. What is it that creates, produces and gives the formless dream its fascinating form, and then dissolves it to nothing at last; you find it produced and presented to your view, but cannot say how it acts and of what stuff it is composed.

12. Ráma replied: - The dream of the dreaming world, has no form nor position of its own; its soul and substance is mere void, and the earth and rocks which it presents to sight, are nil and in nubibus (and leave not a rack behind). 13. The vacuous soul only, is its sole cause, which is likewise as formless and supportless like itself; The formless void is never in need of a support for it. 14. Nothing whatsoever of it is ever produced, nor bear any relation with our consciousness; they are the reflexions of the intellect only, and are situated in the recess of the mind. 15. The mind is the evolution of the intellect, which reflects the images of things in the form of ideas upon the mind; hence the notions of time and space, and of air, water, hills and mountains, are all reflexions of the intellect upon the mind. 16. Our consciousness is also a void, and receives the impressions of vacuum in the form of its vacuity; and those of the stone, air and water, in the forms of their solidity, fluidity and liquidity. (i.e. The vacuous mind receives and retains only the abstract ideas of all concrete bodies in the universe).

17. In reality there is nothing as the earth or any solid body or its form or sight in existence; but they all exist in their abstract states in the great void of the intellect, and are equally void in their natures with itself. 18. In fact there is nothing in reality, nor anything which is visible to sight, there is only the infinite vacuity of intellect, which represents all things in itself, and is identic with all of them. 19. The intellect has the notion of solidity, in the abstract in it; and thereby conceives itself in the forms of the earth, rocks and hills. (The idea or conception of solidity, gives rise to the perception of solid bodies, and not the perception of solids, that produces the abstract idea of their solidity; or that the innate ideas, give birth to appearances in the concrete). 20. So by its conception of oscillation and fluidity, it perceives the form of air and water in itself; and so also by its inward conception of heat, it feels the fire in itself without forsaking its intellectual form.

21. Such is the nature of this intellectual principle, in its airy and vacuous form of the spirit, soul or mind; that developes itself in all these various modalities and schemes, without any cause or incentive. (These modes or states of being, are here called nishkáranaguna, and Akárana gunotpannaguna in Nyáya philosophy, and same with the Vibhu-nishthaguna of Vedánta; all meaning them to be the increate and eternal qualities or attributes of the supreme soul or deity). 22. There is nothing any where in nature, beside these intellectual attributes of itself; as there is no sky or vacuum without its vacuity, nor the vast expanse of the ocean, devoid of the body of waters in it. 23. Know then there is nothing else anywhere, nay not even the sense of thyself or myself or any other, except in the recess of intellectual vacuity; so commit thyself to that all teeming void; and remain quite sedate in thyself. 24. As you see the earth and heaven and all their contents, in thy dream and creation of thy fancy, in the recess of thy mind and in the midst of this house of thine; so should you behold everything in their incorporeal forms to be contained in the ample space of the infinite vacuum of the divine intellect and its all-knowing intelligence.

25. The vacuum of the intellect shines forth as the substratum of all bodies, but without a body of its own in the beginning of creation; because nothing having any prior material cause for its corporeal existence, it is the intellect alone which must be understood, to exhibit all formal existence in its vacuous space and to our ignorance. 26. Know your immaterial mind, understanding and egoism, together with the material existences of the elemental bodies, these hills, skies and all others, to be situated as dull and dumb stones, in the quiet, calm and clear sphere of the infinite intellect. 27. Thus you see there is nothing produced nor destroyed, nor anything, that may be said to exist of itself; this world as it appears to exist, exists in this very form (of its immateriality); in the vacuity of the divine intellect. 28. It is the sunshine of the intellect, that manifests the world in its visible shape and form; as the sunlight shows the hidden objects of darkness to view, and as the fluidity of water, gives rise to the waves and bubbles.

29. This appearance of the world, is no real appearance; it is the representation of the intellectual vacuum only, in its true and proper senses and light, as it is viewed by the wise; though the ignorant may view it in any light as they please.

REFUTATION OF THE DOCTRINE OF THE CAUSALITY OF CREATION. Argument: - The existence of the world in its spiritual sense, and nullity of its creation, destruction and material existence. Ráma rejoined: - If it is so, sir, that the whole plenum is vacuum, as the phenomenon in our dreams; it must follow therefrom, that the world we see in our wakings is vacuity also, and there can be no doubt in it. 2. But tell me sir, in answer to this important question of mine; how the formless and bodiless intellect appears to become embodied in all these various forms of bodies, that we see in the state of our waking dream. (i.e. The vanishing visions of our sleeping dreams, prove them to be quite vacuous and nil; but not so the lasting scenes of our waking state which appear to be substantially positive; and how does the negative intellect assume this positive form).

3. Vasishtha replied: - Ráma, the visibles that appear to view in our waking dream by day light, are all vacuous bodies; owing to their being born, resting and supportance in empty vacuity; hence you cannot on any reason doubt about their vacuousness (whose or when their production, sustentation, substance and supportance, do all depend on the infinite and all comprehending vacuum, which is the very attribute of the unity of the formless deity. Gloss). 4. This infinite and eternal void, being entirely devoid of all the material causes (i.e. earth, air, water and fire, which are necessary for the production of anything); it is impossible that creation could come out from this nothing in the beginning. (Ex nihilo nihil fit). 5. And as the formless intellect could not bring forth the earth &c., for the formation of solid bodies; it is impossible to believe this phenomenal appearance, to have their real existence in nature. (The subtile mind cannot make or become any solid body). 6. Therefore the airy intellect sees the visibles in the day time, in the manner that it sees the visions in its dreams by night. It sees them all rising, in their intellectual light within itself; but appearing as real and formal objects, set without it by its delusion. (Máyá or Illusion).

7. It is the reflexion of the workings of the intellectual soul, that appears as real within the hollow sphere of the intellect; it resembles the representations of the memory in the mind in our sleep, and takes the name of the visible world. 8. It is the clear perception of these intellectual representations, in the vacuum of the mind only, that is styled by us as a vision or dream, while it is the gross conception of them in the mind, that is called the gross or material world. 9. It is thus the different views, of the same internal thought and ideas, have different names and appellations, given to them by the very intellect itself; the finer and purer ones being called as thoughts, and the grosser ones, as sensible and material objects. 10. Thus it is the same reflexion of the intellectual, which takes the names both of the dream as also of the world; the working of the mind and its reflexion in itself are natural to intellect, and though the visions subside with the disappearance of the dream upon waking, yet the working and reflecting of the mind are never at rest, either in waking or dreaming.

11. Many such visions of creation rise and set alternately, in the vacuity of Brahma’s mind, and are never apart from it; just as the empty air is either in motion or at rest in the hollow of the great void, and always inseparable from it. (Hence the air, vision, dream &c., are all void, and the world is but a phantom in it). 12. Ráma said: - Sir, you have spoken of millions of worlds to me before; tell me now which of them are situated within the sphere of the mundane egg, and which of them are beyond this egg (or supermundane ones). 13. Which of them are the terrestrial globes and which the vacuous spheres; which of them are igneous bodies in the sphere of fire, and what are the airy bodies in the regions of air. 14. Which are the superfices of the earth, situated in the midst of vacuity; of which the hills and forests set at the antipodes, are opposed to one another on both sides, and hang up and down perpendicular in empty air.

15. Which are the aerial bodies with their living souls, and which the inhabitants of darkness with their darksome shapes; what are they that are formed of vacuum only, and what can they be, whose bodies are full of worms and insects. 16. What sorts of beings settle the etherial sphere, and what are they that live in the midst of rocks and stones; what are they that dwell in the vessels and basins of water, and what be they that people the air like the aerial fowls of air. 17. Tell me, O thou greatest of philosophers, how this mundane egg of ours is situated among them. (These are questions of cosmogony, and bear no relation to theology). 18. Vasishtha replied: - These wondrous unknown, unseen and unheard of worlds, are mentioned and described in the sástras with their exemplifications also; and they have been received and believed as true by their students. 19. Ráma, the cosmology of the world, has been described - given by gods and sages, in hundreds of their sástras called the Ágamas; all of which you are well acquainted with.

20. Now as you are well acquainted with the descriptions, that are given of them in the sástras; it is not necessary to relate them again in this place. (The cosmology of the world has been given before in the narrative of Lílá). 21. Ráma rejoined: - Tell me yet, O Venerable sir, how the great void of the intellect came to be produced from divine spirit; tell moreover its extent and duration in time and space. 22. Vasishtha replied: - The great God Brahma, is without beginning and ever existent and without decay; there is no beginning, midst nor end of him, nor are there any shapes of figures in his transcendent vacuum. 23. The vacuum of Brahma is without its beginning and end, and is spread unspent and unbounded to all eternity; it is this which makes the universe, which is ever without its beginning and end. 24. The reflexion of the intellectual vacuum in its own vacuity, is called the universe by itself to no purpose (by itself or the human mind, which views the world in the wrong light of creation, and not as the Divine Mind itself. Gloss).