32. He was the chronicler of all antiquity, and the recorder of the wars of the gods and demons, and the hurling of the high hills in heaven; and yet he was of a clear countenance and profound mind; he was complacent to all, and his words are as sweet as honey.
33. This old seer related distinctly all that was unknown and indistinct to others, he was wanting in his egotism and selfishness, and was the lord over all his friends and children, and his servants and their seniors and he was the true narrator of all things at all times.
34. His speech was clear and graceful, sweet and pleasing, and his heart was as tender as the cooling lake, and as soft as the lotus-flower; he was acquainted with all usages and customs and the depth and profoundness of his knowledge, ever the serenity of his appearance.
Conversation of Vasishtha and Bhusunda.
Argument.—Reception of Vasishtha by Bhusunda, and the Inquiries of the sage regarding the life and acts of the crow.
VASISHTHA Continued:—I then alighted before the veteran crow with my brilliant etherial body, as a bright meteor falling from the sky on the top of a mountain; and this my sudden appearance startled the assembly, as if they were disturbed by my intrusion.
2. The assembly of the black birds trembled like the lotuses of the lake, at the shaking of the gentle breeze; and the agitation of the air at my slow descent, troubles them as much as an earthquake troubles the waters of the deep.
3. But Bhusunda who was a seer of the three times, was not at all disturbed at my arrival; but know me as Vasishtha, now in attendance upon him. (Like a flimsy cloud from the mount).
4. He then rose from his leafy seat, and advancing slowly before me, he said with sweet sounds distilling as honey. I welcome thee great sage to my humble cell.
5. Then he stretched both hands to me, holding clusters of flowers that he had at his will and then strewed them in hand-fulls upon me, as a cloud scatters the dewdrops over the ground. (The comparison of raindrops with the shedding of flowers is common in India and well known by the compound term pushpa-vrishti).
6. Take this seat said he, and stretched with his hand a newly shorn rind of the Kalpa tree; this he had plucked with his own hand, nor needed the help of his attendant crows in this gladsome task.
7. On the rising of Bhusunda, the menials also arose from their seats, and then on seeing the sage seated on his seat, they looked to and betook themselves to their respective seats and posts.
8. Then having refreshed myself with the sweet scent of the Kalpa creepers all about me, I was surrounded by all the birds that gathered round me, and had their chief sitting face to face in front of me. (This time worn etiquette of old India is still in vogue in the politest courts of the world).
9. Having offered me the water and honey for my refreshment, together with the honorarium worthy of me, the high minded Bhusunda felt the cheer of his mind, and then accosted me with complaisance and in words sweet as honey. (The serving of honey and water to guests of yore served the offering of brandy and water of modern fashion).
10. Bhusunda said:—O lord! thou hast after long favoured us with your kind visit, which has by its ambrosial influence resuscitated our arbor and ourselves. (Such is the visit of a superior to an inferior).
11. I ween, O great Muni! that art honoured of the honourable, that it is by virtue of my long earned virtues that you are now brought to this place, and want to be informed from where your course is bent to my humble abode.
12. You sir, that have long wandered amidst the great gloom of this world, and know its errors by your infallible experience, must have at last in the peace of your mind. (Peace after broils and strife. Pax post turba).
13. What is it that makes you take this trouble on yourself today, is what we wished to be informed at present; and your answer to those that are expectant of it, will be deemed as a great favour by them.
14. It is by the sight of your holy feet, O venerable sage! that we are put to the knowledge of every thing; and yet our obligation at this uncalled for call of yours here, emboldens us to ask this farther favour of yours. (Nobody asks nobody, that has nothing to do with him).
15. We know that it is your remembrance of us among the long living, that has directed your attention towards us, and made your holiness to sanctify this place by your gratuitous visit to us.
16. Though thus we know this as the cause of your calling into us; yet it is our desire of satisfying ourselves with the sweetness of your nectarious words, that has prompted to propose this query to you at present.
17. In this manner did the longival crow, that was clear sighted with his knowledge of the three times, deliver his inquiry by way of formality.
18. Vasishtha answered—Yes, O king of birds! it is true as thou sayst, that I have come here thus to see thy diuturnal self; (because the aged are honoured as sages, and their shrines are visited as those of saints).
19. You are verily very fortunate with your cold heartedness, and your sagacity has haply saved you from falling into the dangerous snares of this world.
20. Now sir, deign to remove my doubt regarding to your anility, and tell me truly of what family you are born, and how you come to know what is worth knowing (respecting the origin and end of beings, and their good or bad lot afterwards).
21. Tell me sir, if you remember the length of life that you have passed, and if you recollect by your long sightedness how you came to be settled in this lodging. (Lit. who appointed this place for your habitation).
22. Bhusunda replied, I will relate to you all, O great sage! that you ask of me, and your great soul shall have to hear it attentively without any inadvertence of your mind.
23. It is certain, O venerable sir! that the topics, which deserve the attention of great minded souls like yourselves; will prove effective of destroying the evils of the world, as the influence of the clouds and their propitious rains remove the heat of the sun.
Description of Bhusunda's Person.
Argument.—Vasishtha relates to Ráma of the perfections of Bhusunda's Body and Mind, which entitled him to the enjoyment of his liberation in his living time.
VASISHTHA said:—Now Ráma, know this Bhusunda, who was of a complexion as black as that of a cloud heavy with water in the rainy season; to have a countenance which neither merry nor sorry, and a mind free from guile and cunning.
2. His voice was grave and mild, and his words were accompanied by a gentle smile, and he spoke of the three worlds, as if he balanced three beal fruits in his hands. (His knowledge of the worlds, was as that of the globe in his hands).
3. He looked on all things as they were mere straws before him, and weighted the lives of men in proportion to their enjoyments, and by the ratio of their rations on earth, he had the knowledge of the knowables and the unknowable one (called the common and transcendental knowledge-paránara).
4. He was big bodied grave and quiet, and sedate as the mount Mandara; and his mind was as full and clear as the calm ocean after a storm.
5. His mind was perfectly tranquil and quite at ease; and full of joy within itself; and acquainted with the appearance and dis-appearance of all beings born in this world.
6. His countenance was delightsome with his inward delight, and his voice was as sweet as the melody of a sweet song; he seemed to have taken a new born form on himself, and his joyfulness dispelled the fears of men.
7. After he had respectfully received and accosted me, with his pure and dulciate words; he began to recite to me his own narration, as the rumbling of a rainy cloud, delights the hearts of the thirsty world.
Manners of the Mátrika Goddesses.
Argument.—Bhusunda traces his origin from the Mátres, whose manners and revelries he describes in length.
BHUSUNDA related:—There is in this world, the god of gods Hara (Horus?) by name; who is the chief among the celestials, and honoured by all the divinities of heaven.
2. He had his consort Gaurí constituting the better half of his body, and by whom he is embraced in the manner of an ivy clasping the young Amra tree. Her bosom likened a cluster of blooming blossom, and her eyes resembled the lines of black bees fluttering in the summer sky.
3. The hoary locks of hair on the braided head of Hara, were entwined as with a white lace, by the snow white stream of Ganges, whose billows and waves as clusters of flowers on the hair-band.
4. The crown of his head was decorated with the gemming milk-white disk of the moon, which sprung from the bosom of the milky ocean; and spread her bright radiance and ambrosial dews about his person. (The streams of ganguari are represented as consorts of Hara, and the moon as forming the discus on the braces of the hairs on his head).
5. The incessant effusion of ambrosial draughts, from the disk of the moon on his crest, has made him immortal by assuaging the heat of the deadly poison which he swallowed, and has marked his throat with the bluish hue of the sapphire or lapis lazuli, whence he named the blue gulletted Níla Kantha. (Hara is said to have swallowed the kála-kuta poison, as Hercules drank his full bowl of henbane).
6. The god is besmeared with powdered ashes on his body, as emblematical of the particles of dust, to which the world was reduced by the flame of his all destructive conflagration; while the stream of water flowing from the Ganges on his head, is typical of the current of his clear knowledge of all things. (Others make the burning fire of his frontal eye bhála netra to represent the flash of his cognoscence—jnánágni).
7. His body is decorated with strings of blanched bones, which are brighter far than the silvery beams of fair moon, and these serve as necklaces of argent and pearly gems about his person. (Hence he is named as Jala-padda-málika).
8. His vest is the open sky with its plates of folded clouds, which are washed by the milk white beam of the moon, and studded with the variegated spots of the stars. (This means the nudity of the god, hence called Digamvara or sky attired).
9. He is beset by the prowling shakals, devouring the burnt carcasses on funeral grounds, and holds his abode beyond the habitations of men, in cemeteries and mortuaries in the outer skirts of cities. (Whence his name of Smashána sáyí).
10. The god is accompanied by the Mátres, who are decorated with strings of human skulls about their necks, and girt with the threads of their entrails on their bodies; while the fat and flesh of dead bodies, and the blood and moisture of putrid carcasses, form their delectable food and drink.
11. Their bodies are soft and shining as gold, and moving about with sparkling gem on their heads and bracelets of snakes curled round their wrists.
12. The acts of this god are dreadful to relate, and strike terror in hearts of the gods and demons, and all beings beside. One glance of his eye (coup d'oeil) is enough to set the mountains in a blaze, and his hunger grasps the whole world in one morsel.
13. The perpetual rest of his meditative mind in holy trance samádhi, hath restored the world to rest; and the movement of his arms at intervals, is attended with the destruction of demons.
14. His forms of the elements are intently lent on their fixed purposes, without being deterred from them by the impulses of his anger, enmity or affection; and the wind of his breath makes the mountains to tremble, and turn the humid earth to arid ground.
15. His playmates are the devils with their heads and faces, resembling those of bears and camels, goats and serpents; and such as have their heads for hoofs, and their hoofs as their hands, and whose hands serve as their teeth, and who have their faces and mouths set upon their bellies and breasts.
16. His face shone brightly with the rays of his three eyes (whereby he is denominated the triple eyed god trinetra); and the mátres were dependant on him as his dependant demoniac bands—gana-devatás.
17. The Mátres joined with the bands of demons, dance about him lowly at his bidding, and feed upon the living bodies, that are born and dead in all the fourteen regions of creation.
18 The Mátres having their faces as those of asses and camels, rove at great distances from him; and are fond of feeding on the flesh and fat, and drinking the red hot blood of bodies as their wine. They have the fragments and members of dead bodies, hanging about their persons as strings of pearls.
19. They reside in the hollows of hills, in the open sky and in other regions also; they dwell also in the holes underneath the grounds, and like to abide in cemeteries and in the holes and pores of human and brute bodies.
20. There are the goddesses known under the names of Jayá and Vijayá, jayantí and Aparajitá; and again siddha Raktá and Alambushá, and also another bearing the name of utpatá.
21. These eight are denominated the Nayikai of leaders, of the whole body of Mátrikas; the others are subordinate to these, and there are others again subordinate to them.
22. Among all these venerable Mátres, there one by name of Alambushá, that is the source of my birth; and this I have revealed to you on account of your great favour to me, by your kind call to my cell.
23. She had the crow by name of Chanda for her vehicle, which had its bones and bills as strong as the bolts of Indra's thunder; it was as dark as a mountain of jetblack or blue agate, and served her goddess as Garuda served the consort of Vishnu.
24. This octad of Mátri goddess were once assembled together, and bent their course in the ethereal firmament on some of their malevolent purposes.
25. They made their merry makings and religious revels in the air, and then turned their course to the left side where they halted at the shrine of Tumburu, which was sacred to Siva.
26. They there worshipped the forms of Tumburu and Bhairava, which are adored in all the worlds; and then regaled themselves with a variety of discourses, seasoned with drinking and to ping.
27. Then they look up the topic among other subjects of their conversation, as to whether they were slighted and disliked by their paramour—the spouse of Umá, who is taken to share one half of his body. (In the shape of androgyne—Umá—Maheswara or Hara—Gaurí; having the male and female bodies joined in two halves in one bisex forms).
28. We shall now show him our prowess, that he may never think of despising our great powers even by a contemptuous look, for though the god feigns to be single and naked, yet we know he is bipartite with his consorts Umá forming his better half.
29. Thus determined the goddesses overpowered on Umá by some potent charm of theirs, and by sprinkling a little water upon her, as they do to captivate a beast, which they are going to sacrifice before the altar, and by this spell they succeeded both to change the fine features of Durga, as also to enervate her frame.
30. They succeeded also by their power of enchantment, to detach Umá from the body of Hara, and set her before them, with an imprecation of converting her fair form to their meat food.
31. They made great rejoicings on the day of their execration of Párvati; when they all joined in dancing and singing, and making their giddy revelries before her.
32. The shouts of their great joy and loud laughter resounded in the sky, and the jumping and hopping of their big bodies, laid open their backs and bellies to sight.
33. Some laughed as loudly with the deafening clappings of their palms, that they rebounded in the sky as the roarings of lions and clouds. They showed the gestures of their bodies in their warlike dance, and the sound of their singing rang through the forests and reached in the mountains.
34. Others sang as loud as it rang through the mountain caves, and ran to the depth of the ocean; which rebillowed with its surges as at the time of the full-moon tide.
35. Others drank their bowls, and daubed their bodies from head to foot with liquor; and muttered their drunken chatters, that chattered in the sky.
36. They drank over and sang louder and louder, they turned about as tops, and uttered and muttered as sots. They laughed and sipped and chopped and fell down and rolled and prattled aloud. Thus they reeled in fits, and bit the bits of their flesh meats, till these Bacchanal goddesses did all their orgies in their giddy revels.
Bhusunda's Nativity and Habitation.
Argument.—Account of the birth of Bhusunda.
BHUSUNDA continued. Thus while the goddesses were in the acts of their merriment, their bonny vehicles or carrier birds also caught the infection, and indulged themselves in their giddy jigs and giggles, and in tippling the red blood of their victims for their liquor.
2. Then giddy with their drink the gabbling geese, that were fit vehicles for Brahmá's consorts, danced and frolicked in the air, in company with the crow Chanda the carrying bird of Alambushá.
3. Then as the geese darted down, and kept dancing and drinking and tittling on the banks of streams, they felt impassioned and inflamed by lust: because the borders of waters are excitants of concupiscence.
4. Thus the geese being each and all excited by their carnal desire, dallied with that crow in their state of giddiness, which is often the cause of unnatural appetites.
5. Thus that single crow—Chanda by name, became spoused to seven geese at once on that bank; and cohabited one by one with every one of them, according to their desire.
6. Thus the geese became pregnant after gratification of their lust, and the goddesses being satisfied by their merry dance, held their quiet and took to their rest.
7. Then these goddesses of great delusion (mahá máyá), advanced towards their consort Siva, and presented unto him his favorite Umá for his food.
8. The god bearing the crescent moon on his fore-head, and holding the trident spike in his hand; coming to know that they had offered his beloved one for his meat, became highly incensed on the Mátres.
9. Then they brought out the parts of the body of Umá, which they had taken in as their food from their bodies; and presented her entire for her remarriage with the moon-headed deity.
10. At last the god Hara and his consorts being all reconciled to one another together with their dependants and vehicles, retired to their respective quarters with gladness of their minds.
11. The geese of Brahmá perceiving their pregnancy, repaired to the presence of their goddess, and represented to bear their case, as I have, O chief of sages! already related unto you.
12. The Devi on hearing their words, spake kindly unto them and said:—you my menials, cannot now be capable of bearing my car in the air as before; but must have the indulgence of moving about at your pleasure, until you have delivered of your burthens.
13. After the kind goddess had said these words to her geese, that were ailing under the load foetuses, she betook herself to her wonted meditation, and remained in her irreversible rest with the gladness of her mind.
14. The geese that were now big with the burden of their embryos, grazed in the lotus bed of Vishnu's navel, which had been the birth place of the great Brahmá before. (Brahmá the creative power, owed his birth to the lotiform navel of Vishnu, and the same place was all owed for the pasture of the geese and the nativity of the goslings).
15. The geese then being matured in their pregnancy, by feeding upon the lotus-like navel of Vishnu, brought forth their tender eggs in time, as the calmly creepers shoot out in sprouts in the spring.
16. They laid thrice seven eggs in their proper time, which afterwards split in twain, like so many mundane eggs in their upper and lower valves or canals.
17. It was these eggs, O great sage! that gave birth to thrice seven brethren of ours, all of whom are known under the appellation of the fraternity of chanda crows.
18. These being born in the lotus bed of Vishnu navel, were fostered and bred up in the same place, till they were fledged and enabled to fly and flutter in the air.
19. We then joined with our mother geese in the service of our Mátri-goddess, who after our long services unto her, was roused from her intense meditation at last.
20. Now sir, it was in course of time, that the goddess inclined of her own complaisance, to receive us into her good grace, and favour us with the gift (of foresight), whereby we are quite liberated in this life. (It is over one's blindness of the future, that is the cause of the error and mischief of life).
21. Thought in ourselves of remaining in peace, and in the tranquillity of our minds; and being determined to betake ourselves to solitary contemplation, we went to our sire the old crow Chanda for his advice. (In the Vindhyan mountain).
22. We were received into the embrace of our father, and favoured with the presence of his goddess Alumbusha; they looked on us with kindness, and allowed us to remain near them with our self restricted conduct.
23. Chanda said:—O my darlings! Have ye obtained your release from weaving the web of your desires? You are then set free from the snare of this world, which binds fast all beings in it.
24. If not so, then I will pray unto this goddess of mine, who is always propitious to her devotees, to confer on you the blessing of consummate knowledge (which alone can save you from all worldly evils).
25. The crows replied—O sir! we have known whatever is knowable, by the good grace of the Goddess Brahmá, it is only a good solitary place, which we now seek for the sake of undisturbed meditation.
26. Chanda returned—I will point it out to you, in the high mountain of Meru in the polar region; which is the seat of all the celestials, and the great receptacle of all the treasures and gems on earth.
27. This mountain stands as the lofty pillar of gold, in the midst of the great dome of the universe; it is lightet by the luminous orbs of the sun and moon as its two lamps, and is the residence of all kinds of animals.
28. This lofty mountain stands as the lifted arm of this orb of the earth, with its gemming peaks and pinnacles resembling its fingers and their jewels, and having the moonbeam, as a golden canopy raised over its head, and the sounding main girding the islands for its bracelets.
29. The mount Meru is situated in the midst of the Jambudwípa (Asia) as its sole monarch, and is beset by the boundary mountains as its chieftains on all sides. With its two eye balls of the rolling sun and moon, it glances over the surrounding hillocks, as the king seated in the centre, looks on the courtiers sitting all about him.
30. The clusters of stars in the sky, hangs as wreaths of málati flowers around his neck, and the bright moon that leads the train of stars, forms the crowning jewels over his head, the firmament on the ten sides girds him as his vest, and the nágas of both kinds (i.e. the elephants and serpents) are warders at his gates.
31. The nymphs of heaven are employed in fanning him with the breeze from all quarters, and flapping over him their chouries of the passing clouds, with their hands decorated with the variegated hues of heaven as their ornaments.
32. His huge body stretched over many leagues, and his feet are rooted fast many fathoms underneath the earth; where they are worshipped by the nágas, Asuras and large serpents. (That dwell at the foot of the mount, while the races of gods are situated on its top).
33. It has thousands of ridges and steeps, craigs and cliffs, below its two eyes of sun and moon; and these are lauded as celestial regions by the Gods, gandharvas and kinnaras that inhabit in them.
34. There are fourteen kinds of superior beings, inhabiting the supernal sphere of this mountain; and these dwell there with their households and relatives, in their respective circles, without ever seeing the city or citadel of another. (This means the great extent and distance of the several separate ridges from one another. Its fourteen ridges or regions are known as the chaturdasa—vhuvanas, and fourteen peoples are included under the title of thirteen classes of celestials—troadasa-gana-devatás. These are the brahmarshis, Rajarshis, Devarshis, Devas, Pitris, Gandharvas, Kinnaras, Apsaras, Vidyádharas, Yakshas, Rakshas, Pramathas, Guhyakas and Nágas (the last of whom are not recognized among celestial beings).)
35. There is a large ridge on the north east corner of this mount, with its gemming summit rising as high and bright as the shining sun.
36. There stands a large kalpa tree on the out side of that ridge, which is peopled with living beings of various kinds; and appears to present a picture of the whole world in miniature.
37. The southern stem of this tree has a protruding branch with its aureate leaves, and its blossoms blooming as clusters of brilliant gems; and presenting its fruit as lucid and luscious to view, as the bright and cooling orb of the moon.
38. I had formerly built my nest on that branch, and decorated it with all sorts of shining gems; and there it was, oh my offspring! that I sported and enjoyed myself, as long as my goddess sat in her meditative mood.
39. My nest was hid under the gemming flowers, and stored with luscious fruits, and its door was fastened with bolts of precious gems.
40. It was full of young crows, who knew how to behave properly with one another; Its inside was strewn over with flowers, and was cooling at all times and seasons.
41. Repair therefore, my children! to that nest, which is inaccessible even to the gods; because by remaining there, you will obtain both your livelihood and liberation without any molestation. (Livelihood with liberty, is the best blessing on earth).
42. Saying so, our father kissed and embraced everyone of us; and presented to us the meat food, which he had got from his goddess.
43. After taking our repast, we prostrated ourselves at the feet of our father and his goddess, and then flew in the air, from the Vindhyan range which is sacred to the divinity of Alumbusha.
44. We passed over the nether sky, entered into the region of the clouds; then coming out of their hollow caves, we flew aloft on the wings of the winds to the vacuous void of the etherial gods to whom we paid our homage.
45. Having then passed the solar world, we arrived at another sphere of the fixed stars above, where we saw the heaven of the immortals and thence reached the empyrean of Brahmá.
46. There we bowed down to the goddess Bráhmí, and our mother (the goose) which was her vehicle; and related in length to them the behest of our father unto us.
47. They endeared and embraced us with kind affection, and then bade us to do as we were bid by our sire. At this we bowed down to them, and took our departure from the seat of Brahmá.
48. We then directed our flight to Meru where we found out this kalpa tree and our appointed nest in it. Here we line apart and remote from all, and hold our silence in all matters.
49. We passed the region of the regents of the skies, which shone to a great distance with the blaze of solar rays; we fled through the empty air with the velocity of winds.
50. I have thus related to you in length in answer to your query, regarding the manner of our birth and how we are settled in this place; I have told you also how we came to the knowledge of truth, whereby we have come to this state of undisturbed peace and tranquillity, now bid us, O great Sage! what more can we relate to satisfy your curiosity about us.
Explication of the Mysterious Character of Bhusunda.
Argument.—The stability of the world even at the change and dissolution of the worldly objects; and the immortality of Bhusunda even after the Demise of his Brethren.
BHUSUNDA continued. This world has existed by the prior and bygone kalpa, in the very same state as it does at present, and there is no variation in the formation or location of any thing in any wise. (The ante-diluvean world alike the post-diluvean).
2. Therefore O great Sage! I am accustomed to look to the past and present with an equal eye, and will relate the events of my passed life and by gone ages for your information, as if they are existent with me even at present. (It is the fashion of the old chroniclers, to describe the long past as if it is actually present before them).
3. I find to-day, O great Sage! the fruit of my pious acts of my passed life, that have rewarded me with your blessed presence in this my humble cell.
4. This nest of mine, this branch of the tree, this kalpa arbour and this myself, are all blessed by your propitious presence in this place. (The sight of a superior is a great favour).
5. Deign Sir, to accept of this seat and this honorarium, which are here offered to you by a suppliant bird; and having purified us by your kind acceptance of our poor offerings, please command what other service can we render unto you. (i.e., what more can I relate to you).
6. Vasishtha said:—Ráma! after Bhusunda had again presented the seat and honorarium to me, I proffered to him another request in the following words.
7. I said, tell me, O thou senior among birds, why don't I see here those brethren of yours, who must be equally senile and strong in their bodies and intellects, as thou showest thyself to be.
8. Bhusunda answered and said:—I am here destined to remain alone, O Muni! to witness the continuous course of time, and to count and recount the revolutions of ages, as they reckon the succession of days and nights.
9. During this length of time, I had the misfortune to witness all my juniors and younger brothers, to their mortal frames as trifling straws, and find their rest in the blessed state (Of eternity).
10. I saw, O great Sage! the very long lived, and the very great indignity, the very strong and very wise, to be all gorged in the unconscious bowels of bodiless death. (The great and small equally fall; and time at last devours them all. Non semper erit æstas).
11. Vasishtha said:—Say, O venerable father! how you remained unmolested by the deluvian tempest, which outstripped the winds in its velocity, and bore the great bodies of the sun and moon and stars as jewels hanging about its neck.
12. (The deluvian tempest is called tufani nuh or hurricane of Noah in the Koran. The Khandapralaya is a partial deluge of the earth, but the mahápralaya is the aggregate of all the cosmic revolutions of the whole world).
12a. Say, O primeval seer! how you escaped unscorched by the burning flame of solar rays, which melted down the uprising mountains, and consumed there the woods in one all devouring conflagration. (The burning sun on the day of the last dissolution, is said in the Koran, to come down and stand at a lance's distance above the heads of men).
13. Say, O senile sire, how you remained unfrozen under the cold moon beams, that froze the limpid waters to hard stone; and how you fled unhurt from the showers of hail, which were poured in profusion by the deluvian clouds.
14. Say, O ancient bird! why you were not crushed under the snows, which fell from the deluvian clouds as thickly as huge trees, when they are felled by axes from the tops of high hills.
15. Say, why this kalpa tree which rises higher than all other forests, was not broken down, when all other arbors on earth, were levelled to the ground by the universal tornado.
16. Bhusunda replied:—Our station, O Bráhman! in the open and empty air, is quite supportless and without any solid or fixed support. It is either unnoticed or looked upon with disregard and contempt by all, and our living and livelihood is the most despicable among all living beings. (All this is meant of the soul, which is here personified as a bird—a dark crow, and named as the amara Bhusunda, a contemptuous word often applied to senile people).
17. Thus has the Lord of beings appointed these aerial beings, to remain free from disease and death in these forests, or fly about in the empty air in their aerial course. (The forests mean the living bodies, and the empty air is the field for the rambles of disembodied spirits).
18. How then, O venerable sir, can any sorrow or sickness betide us here, where we are born to be immortal, and rove freely in open air; and are free from those pains and sorrows, which betake those birds that are bound in snares of their desires, and are subject to their hopes and fears.
19. We sir, have always placed our reliance on the peace and contentment of our souls, and never allow ourselves to fall into error, of taking the insubstantials for substantial.
20. We are quite content with what simple nature requires and affords, and are entirely free from those cares and endeavours which are attended with pain. We live only to pass our time in this our own and lonely lodging (which is allotted to us by providence).
21. We neither wish to live long to wallow in our bodily enjoyments nor desire death to avoid the retribution of our acts; but live as long as we have to live, and die when death comes upon us. (Neither love thy life nor hate, but live well how long or short permit to heaven. Milton).
22. We have seen the changeful states of mankind, and witnessed many instances of the vicissitudes of human affairs, and have thereby banished all sorts of levity from our bodies and minds. (Lit. the restlessness of body and mind).
23. By the constant light of our internal spirit, we are kept from the sight of all sorrow and grief; and from our seat on the height of the kalpa tree, we clearly see the course of the world and the changes of time. (The kalpa tree of desire is at once the tree of life and knowledge of the garden of paradise, because both of them are equally desirable to man; and any one who is seated above this tree, must know all things by his all knowingness and immortality as the soul of Bhusunda).
24. Though we are wholly unacquainted with the changes of days and nights, on this high pinnacle of our heavenly mountain (where there is the eternal sunshine of Divine presence); yet we are not ignorant of the vicissitudes of the times and events, in the solar and sublunary worlds which roll incessantly below us.
25. Though our habitation in the cell of this Kalpatree, is ever illumined by the light of gems which are inlaid in it; yet we can know the course of time by the respirations of our breath, which as a chronometer informs us with the regular course of time. (The ajapá or breathings indicate the succession of time, as any time piece or the course of days and nights).
26. Knowing what is real from all that is unreal, I have desisted from my pursuit after unrealities, and settled in my knowledge of the true reality; and by forsaking its natural fickleness, my mind is practised to rest at all times in its perfect peace and tranquillity. (The mind is no more troubled with the tempting trifles of the world, after it has come to know their falsity and vanity).
27. We are not led to the snare of false worldly affairs, nor frightened like earthly crows in our hankering after food by the hissings of men.
28. It is by the serene light of the supreme felicity of our souls, and by the virtue of the unalterable patience of our minds, that we look into the errors and delusions of the world, with out falling in them ourselves.
29. Know great sage, that our minds remain unruffled, even under the shock of those dangers and perils, which ruffle the tempers and understandings of ordinary people; just as the pure crystal remains unstained by the blackest hues that environ it all around.
30. The course of the world, appears very smooth and pleasant in its first beginning; but upon mature consideration, it proves to be frail, fickle and false, as one goes on in it.
31. Thus all living beings are seen to pass away, and whether to return here again or not, no body can tell; what then is it that we must fear (knowing death and demise to be the unavoidable doom of nature).
32. As the course of streams runs continually to the ocean, so the progress of life tends incessantly to the depth of eternity; but we that stand on the border of the great ocean of eternity, have escaped from being carried away by the current of time.
33. We neither cling to our life nor fling it away, but bear it as well as we may, and remain as airy orchids, lightly touching and unattached to their supporting arbour.
34. It is more over by the good of the best sort of men, who are beyond the reach of fear, sorrow and pain like yourself; that we have been set free from all sorts of malady.
35. From the examples of such persons, our minds have become cold, and unconcerned about the affairs of busy life; and are employed only in scanning truth and the true nature of things. (Blessed are they that meditate on the laws of God both day and night).
36. Our souls finding their rest in their unchangeable and unperturbed state, have the fullness of their light and delight, as the sea has its flux of floodtide at the rising of the full and new moon upon its bosom. (The flood of spiritual light in the soul, resembling the flood of hightide in the sea).
37. Sir, we were as highly pleased at your presence here at this time, as the milky ocean was overflown at its churning by the Mandara mountain. (The Mandara mountain is said to have been the resort of the remnants of men at the great deluge, and was used by them as their churning stick, to recover their lost properties from the depth of the waters. The recovery was rather joyous to the men than it could be to the sea).
38. Sir, We do not account any thing as more precious and more favourable unto us, than that the holy saints that have nothing to desire, should take pains to pay their kind visit to our humble cell.
39. What do we gain from our enjoyments, which are pleasant for the time being, and lose their zest the next moment; it is the company of the great and good only, that gives the best gifts like the philosopher's stone.
40. You sir, who are cool and grave in your nature, and soft and sweet and slow in your speech, are like the beneficent bee, that sits and sips the juice from the flowers in the three worlds, and converts it to the sweet balm of honey.
41. I ween, O spiritual Sage! all my sins to be removed at your blessed sight, and the tree of my life to be blest with its best fruit of spiritual bliss, which results from the society of the virtuous, and whose taste removes all diseases and dangers.
Explanation of the Cause of the Crow's Longevity.
Argument.—The eminence of the kalpa tree, and its durability in all ages. The doings of destiny, and the results of past reminiscence.
BHUSUNDA continued. This kalpa tree whereon we dwell remains firm and unshaken amidst the revolutions of ages and the blasts of all destroying cyclones and hurricanes. (Figuratively said of human desires, which continue with the soul through all the vicissitudes of life, and all its endless transmigrations, so says ([Sanskrit: kálah krínati gacchatyáyustadapi namunchatyásárbayuh]).)
2. This arbor of desire is inaccessible to other people dwelling in all worlds; it is therefore that we reside here in perfect peace and delight, and without disturbance of any kind. (i.e. We dwell on the firm rock of our secret hopes and expectations, where no body can obtrude upon us, and of which no external accident has the power to despoil us).
3. When Heranyákha the gigantic demon of antediluvian race, strove to hurl this earth with all its septuple continents into the lowest abyss, even then did this tree remain firm on its roots, and on the summit of this mountains.
4. And then as this mountainous abode of the gods, stood trembling with all other mountains of this earth (on the tusk of the divine Varáha or boar), even then did this tree remain unshaken on its firm basis.
5. When Náráyana supported this seat of the gods on his two arms (i.e. the Meru), and uplifted the mandara mount on the other two, even then did this tree remain unshaken.
6. When the orbs of the sun and moon, shook with fear, at the tremendous warfare of the gods and demons, and the whole earth was in a state of commotion and confusion, even then did this tree stand firm on its root.
7. When the mountains were up-rooted by the hail-storms blowing with tremendous violence, and sweeping away the huge forest trees of this mount of Meru, even then was this tree unshaken by the blast.
8. When the mount Mandara rolled into the milky ocean, and gusts of wind filling its caverns (like canvases of a vessel), bore it afloat on the surface of the water; and the great masses of diluvian clouds rolled about in the vault of heaven, even then did this tree remain steadfast as a rock.
9. When this mount of Meru was under the grasp of Kálanemi and was going to crush by his gigantic might (with its inhabitants of the gods), even then this tree remained steady on its roots.
10. When the siddhas were blown away by the flapping wings of Garuda—the king of birds, in their mutual warfare for this ambrosial fare, even then this remained unmoved by the wind.
11. When the snake which upholds the earth, was assailed by Rudra in the form of Garuda, who shook the world by the blast of his wings, even then was this tree unshaken by the wind.
12. When the flame of the last conflagration, threatened to consume the world with the seas and mountains; and made the snake which supported the earth on his hoods, throw out living fire from all his many mouths, even then this tree was neither shaken nor burnt down by the gorgeous and all devouring fire.
13. Such being the stability of this tree, there is no danger O Sage! that can betake us here, as there is no evil than can ever betide the inhabitants of heaven. How can we, O great Sage! be ever exposed to any danger, who are thus situated in this tree which defies all casualties. We are out of all fear and danger as those that are situated in heaven. (The object of one's desire is in a manner his highest heaven).
14. Vasishtha rejoined: But tell me, O Sagely bird! that has borne with the blasts of dissolution, how could you remain unhurt and unimpaired, when many a sun and moon and stars have fallen and faded away.
15. Bhusunda said: When at the end of a kalpa period, the order of the world and laws of nature are broken and dissolved; we are then compelled to forsake our nest as an ungrateful man alienates his best friend.
16. We then remain in the air freed from our fancies, the members of the body become defunct of their natural functions, and the mind is released from its volitions.
17. When the zodiacal suns shine in their full vigour, and melt down the mountains by there intense heat, I then remain with my understanding; under the influence of Varuna's mantra or power. (Varuna the god of water is said to be allied with the human soul, which is a watery substance).
18. When the diluvian winds blow with full force, and shatter and scatter the huge mountains all around, it is then by minding the párvatí mantra, that I remain as fixed as a rock. (Vasishtha has explained the meaning of this mantra in the latter part of the Nirvána prakarana).
19. When the earth with its mountains is dissolved into water, and presents the face of an universal ocean over its surface; it is then by virtue of the váyu mantra or my volatile power, that I keep myself aloft in the air.
20. I then convey myself across this visible world, and rest in the holy state of the spotless spirit; and remain in a state of profound sleep, without any agitation of the body and mind.
21. I remain in this torpid state, until the lotus-born Brahmà is again employed in his work of creation, and then I re-enter into the limits of the re-created world, where I settled again on this arbour of desire. (The departed soul is free from desire, which it re-assumes to itself upon its re-entrance into life).
22. Vasishtha said: Tell me, O lord of birds, why the other Yogis do not remain as steady as you do by your dháraná or fixed attention.
23. Bhusunda replied, O venerable sir! It is because of the inseparable and overruling power of destiny, which no body can prevent or set aside; that I am doomed to live in this wise and others in their particular modes of life.
24. None can oppose or remodel what must come to pass on him; it is nature's law that all things must be as they are ordained to be. (There is no helping for what is destined to happen, what is allotted, can not be averted).
25. It is because of my firm desire that things are so fixed and allotted to my share, that they must so come to pass to my lot at each kalpa and over again, and that this tree must grow on the summit of this mountain, and I must have my nest in its hollow. (The heart is the hollow of the tree of the body, and the soul is the bird that is confined there of its own desire).
26. Vasishtha said: You sir, are as longeval as our salvation is diuturnal, and are able to guide us in the paths of truth; because you are sapient in true wisdom, and sedate in your purpose of Yoga or deep meditation.
27. Sir, you have seen the many changes of the world, and have been experienced in all things in the repeated course of creations; must be best able to tell me the wonders that you have witnessed during the revolution of ages.
28. Bhusunda replied—I remember, O great sage! the earth beneath this mount of Meru to have been once a desolate land, and having no hill or rock, nor trees, plants or even grass upon it. (This was the primeval state of the earth, when nothing grew upon it, and agrees with what the Persian sophist thinks with regard to the priority of the soul to all other created things, as "manan wakt budam ke nechak nabud" I existed when there is nothing in existence).
29. I remember also the earth under me, to have been full of ashes for a period of myriads and centuries of years. (This was the age after the all devouring conflagration on earth).
30. I remember a time when the lord of day—the sun was unproduced, and when the orb of the moon was not yet known, and when the earth under me was not divided by day and light, but was lighted by the light of this mount of Meru.
31. I remember this mountain throwing the light of its gems on one side of the valley below it, and leaving the other in utter darkness; and resembling the lokáloka mount presenting its light and dark side to the people on either side of the horizon. (The sun is said to turn round the Meru, and the day and night as he is on one or the other side of this mountain).
32. I remember to have seen the war rising high between the gods and demons, and the flight and slaughter of people on all sides of the earth.
33. I remember to have witnessed the revolution of the four yuga-ages of the world, and the revolt of the haughty and giddy assyrians—asuras all along; I have also seen the Daitya—demons driven back to the wall.
34. I remember the spot of the earth, which was borne away beyond the boundaries of the universal flood; and recollect the cottage of the world, to have only the increate three (the Holy triad) left in it.
35. I remember to have seen no other creature on earth, except the vegetable creation for the long duration of one half of the four yuga-ages. (The earth was covered with jungle for a long period after the great flood).
36. I also remember this earth to be full of mountains and mountainous tracts, for the space of full four yugas; when there were no men peopled on earth, nor their customs and usages got their ground in it.
37. I remember to have seen this earth filled with the bones of dead Daityas and other fossil remains, rising in heaps like mountains, and continuing in their dilapidated and crumbling state for myriads of years. (These are the fossil remains of the monsters of the former world).
38. I remember that formless state of the world, when darkness prevailed over the face of the deep, when the serpentine support of the earth fled for fear, and the celestials left their etherial courses; and the sky presented neither a bird or the top of a tree in it.
39. I remember the time when the northern and southern divisions (of India), were both included under the one boundary mountain (of Himalaya); and I remember also when the proud vindhyan vied to equal the great Meru.
40. I remember these and many other events, which will be too long to relate; but what is the use of long narrations, if you will but attend to my telling you the main substance in brief.
41. I have beheld innumerable Munis and manwantaras pass away before me, and I have known hundreds of the quadruple yugas glide away one after the other, all of which were full of great deeds and events; but which are now buried in oblivion.
42. I remember the creation of one sole body named Virát in this world, when it was entirely devoid of men and asuras in it.
43. I remember that age of the world, when the Brahmans were addicted to wine and drunkenness, when the Sudras were out casted by the Suras (Aryans); and when women had the privilege of polyandry (which is still practised among the Pariahs of Deccan).
44. When the surface of the earth presented the sight of one great sheet of water (after the deluge), and entirely devoid of any vegetable produce upon it; and when men were produced without cohabitation of man and woman, I remember that time also (when Bhrigu and the patriarchs were born in this manner).
45. I remember that age of the world, when the world was a void, and there was no earth or sky nor any of their inhabitants in it, neither men nor mountains were in existence, nor were there the sun and moon to divide the days and nights.
46. I remember the sphere of heaven shrouded under a sheet of darkness, and when there was no Indra nor king to rule in heaven or earth, which had not yet its high and low and middle classes of men.
47. It was after that, the Brahmá thought of creating the worlds, and divided them into the three spheres of the upper, lower and the intermediate regions. He then settled the boundary mountains, and distinguished the Jambudvípa or the continent of Asia from the rest.
48. Then the earth was not divided into different countries and provinces, nor was there, the distinctions of cast and creed, nor institutions for the various orders of its people. There was then no name for the starry frame, nor any denomination for the polar star or its circle.
49. It was then that the sun and moon had their birth, and the gods Indra and Upendra had their dominions. After this occurred the slaughter of Hiranya-Kasipu, and the restoration of the earth by the great Varaha or boar like incarnation of Vishnu.
50. Then there was the establishment of kings over the peoples on earth, and the revelation of the Vedas given to mankind; after this the Mandara mountain was uprooted from the earth, and the ocean was churned by the gods and giant races of men.
51. I have seen the unfledged Garuda or bird of heaven, that bore Vishnu on his back; and I have seen the seas breaking in bays and gulfs. All these events are remembered by me as the latest occurrences in the course of the world, and must be in the memory of my youngsters and yourself likewise.
52. I have known in former ages the god Vishnu with his vehicle of Garuda, to have become Brahmá with his vehicle of swan, and the same transformed to Siva having the bull for his bearer and so the vice-versa. (This passage shows the unity of the Hindu trinity, and the interchangeableness of their persons, forms and attributes).
Account of past ages.
Argument.—The various Events of bygone days, and the changes in the order of things in the world.
BHUSUNDA continued:—Moreover I will tell you sir, many other things that I remember to have occurred in the course of the world, and under the flight of by gone times. I remember the births of the seers Bharadwája, Pulasta, Atri, Nárada, Indra, the Maríchis and yourselves also.
2. I bear in my mind the venerable Pulaha, Uddálaka, kratu, Bhrigu, Angiras and Sanatkumára, Bhringi and Ganesa, and Skanda and others in their train, who were known as Siddharshis or consummate sages of yore.
3. I retain the memory of Guarí, Sarasvatí, Laxmí, Gayatrí and many more famous females, who are reckoned as female personifications of divine attributes. I have seen the mountains Meru, Mandara, Kailása, the Himalayas and the Dardura hills.
4. I carry in my memory the exploits of the demons Hiranyáksha, Kálanimí, Hayagríva, Hiranya Kasipu, Vati and Prahláda and many others of the Dánava or Demoniac race.
5. I keep in my mind the remembrance of the renowned Sibi, Nyanku, Prithu, Vainya, Nala, Nábhága, Mandháta, Sagara, Dilipa and Nahusa kings of men and rulers of earth.
6. I know by heart the names of Atriya, Vyasa, Válmíki, Sukadeva, Vátsyayana and other sages, and know by rote the names of Upamanyu, Manimanki, Bhagíratha and other pious princes of old.
7. So there are many things of remote past times, and others of later ages and some relating to the present age; all of which are imprinted in the memory, wherefore it is needless to recount them over again.
8. O thou Sagely son of Brahmá! I remember thy eight births, in the eight different epochs of the world, and this is verily thy eight births in which thou hast become a guest to my nest.
9. You are at one time born of air, and at another of heavenly fire; you are some time produced from water, and at others from empty vacuity or of the solid rock. (i.e., formed of one or other of these elementary bodies at different periods of the world).
10. The constitution of created bodies, conforms us with the nature of the principle elements of which they are formed; and the positions of heavenly bodies, have a great influence on their production. I have witnessed three such formations of the world composed of igneous, aqueous and terrene substances at different times.
11. I remember ten repeated creations, in which the usages of people were uniform and alike; and the gods were settled in their abodes (i.e., the Aryans led nomadic life). They were coeval with the Asuras whom they braved in battle, and were located in their homestead.
12. I saw the earth sinking five times under, and lifted up as many times by the divine Kurmamanantara, or incarnation of Vishnu in the form of the tortoise, from below the overflowing ocean.
13. I witnessed the great tumult of Suras and Asuras or the Gods and demi-gods, in uprooting and uplifting the Mandara mountain, for churning out the last ambrosia from underneath the ocean for twelve times over. (The meaning of Samudara manthana or churning of the sea, seems to be the refining of the salt water of the deluging sea).
14. Thrice have seen the imposing Hiranyáksha, that levied his tax upon the gods in heaven, hurling the fruitful earth with all her balmy and medicinal plants underneath the ocean.
15. I beheld Hari to have come down six times in the shape of Renuka's son or Parashuráma, and extirpate the Kshetriya race at the intervals of very long periods.
16. I remember, O Sage! the return of a hundred kaliyuga ages, and a hundred incarnations of Hari in the form of Buddha, and as the son of royal Suka or Suddhadana in the land of Kirata.
17. I bear in my remembrance the overthrow of tripura thrice ten times by Siva, and the discomfiture of Dakhas' ceremony for more than once by the irritated Hara; and I recall to my mind the downfall of ten Indras by the offending God, who bears the crescent moon on his forehead (and the confinement of their thunder-bolts within the caverns of volcanoes glass).
18. I recollect the battle that has been fought eight times between Hari and Hara, and the first appearance of Vishnu and Siva, jvaras or the cold typhoid fevers in these conflicts. (This means the rising of the malarious fevers of Dinajpur, which raged among the belligerent forces on both sides).
19. I remember, O silent Sage! the difference in the intellects of men at every succeeding age, and the various readings of vedas at the ceremonial observances of mankind. (This means the varieties of reading of the vedas as pointed in the prati sákha, and the difference of phonetic intonation as shown in the sikshas, have greatly tended to the depravity of vedic recitation, and consequently to their inefficacy in producing their desired consequence also).
20. O sinless saint! The Puránas also though they agree in the main substance, are so full of interpolations, that they have been greatly multiplied in successive ages. (It is quite true of works in manuscript and without their gloss).
21. I remember also many historical works, which have been composed by authors learned in the vedas in the succeeding ages. (These works are called Itihásas or legendary accounts, as the epics of Rámáyana and Mahábhárata by Válmíki and Vyása respectively).
22. I have the recollection of the other wondrous composition of legendary accounts, under the title of the Mahárámáyana a work comprising one hundred thousand slokas or tetrastichs, and replete with sound wisdom. (This was revealed by Brahmá to Vasishtha and Viswámitra).
23. This work presents the conduct of Ráma for the imitation of the men, and sets the misbehaviour of Rávana to the opprobrium of mankind. This precept contains the essence of all wisdom, and serves as the luscious fruit of the tree of knowledge, placed in the palm of all people. (The substance of these instances is, that virtue is true happiness below and vice is bane of life).
24. This work is composed by Válmíki, who will compose some others also in time; and these you will come to know, when they will be presented to world in time (as I have known them before hand by my foreknowledge of things, gloss) (This work is called Vasishtha Ráma samváda in the form of a dialogue as those of Socrates and Plato).
25. This work whether it is a composition of Válmíki, or the composition of some other person, is published for the twelve times, and is now going to be almost forgotten by men.
26. The other work of like importance, is known under the name of Bhárata; I remember it to have been written by Vyása at first, but is becoming obsolete at present.
27. Whether it is the composition of person known by the name of Vyása, or a compilation of some other person, it has up to this time undergone its seventh edition, and is now going fastly to be forgotten.
28. I remember also, O chief of Sages! many tales and novels and other sástras, composed in every age and Yuga; which have been written in a variety of styles and diction.
29. O good sage! I remember to have seen also many new productions and inventions, following one another in succeeding age; and it is impossible to enumerate this innumerable series of things.
30. I remember the Lord Vishnu descending many times on earth, for the destruction of ferocious Ráksasas, and is now to appear here the eleventh time under the appellation of Ráma.
31. I know the lord Hari to have thrice come down in his form of Nrisinha or leonine man, and thrashed the demon Hiranyakasipu as many times, as a lion kills a gigantic elephant. (i.e. Although the gods are of smaller forms and figures, yet they got the better of the giants, by means of their better arms and knowledge of warfare).
32. Vishnu is yet to be born in his sixteenth incarnation at Vasudeva's abode, for the purpose of rescuing the earth from the burthen of the oppression of its tyrannic lords and despots.
33. This cosmic phenomenon is no reality, nor it is even in existence; it is but a temporary illusion, and appears as bubble of water to disappear in next moment.
34. This temporary illusion of the phenomenals, rises and sets in the conscious soul of its own accord; as the boisterous billows heave and subside themselves in the bosom of the waters.
35. I have known the world to be sometimes uniform in its course and in the state of things, at others there is a partial difference in their nature and order, and again total change has also been observed to take place in the constitution of things. (Nature is never uniform, but all are subject to change more or less from its original state).
36. I remember the former nature and state of things, and the manner and actions of bygone people and the usages of those times; I saw them give room to others in their turn and those again to be displaced by others. (He that wants an even uniformity to see, expects what never had been, nor ever will be).
37. Every Manwantara or revolution of time; is attended O Brahman! with a reversion in the course of the world; and a new generation is born to supplant the old men of renown.
38. I have then a new set of friends and a new train of relatives; I get a new batch of servants, and a new habitation for my dwelling.
39. I had to remain some times in my solitary retreat by the side of the Vindhyan range, and some times on the ridge of the Sahya Mountain. I had at other times my residence on the Dardura Hills, and so my lodging is ever shifting from one place to another and never fixed in any spot forever. (The Dardura is the Dardue Hill in Afghanistan).
40. I have often been a resident of the Himalayas, and of the Malaya Mountain in the South of India, and then led by destiny as described before, I have found my last abode on this mount of Meru.
41. By getting to it, I built my nest on the branch of an Amra or mango tree, and continued to live there, O chief of the Munis! for ages and time without end.
42. It is by my pristine destiny that this tree has grown here for my residence, therefore, O sage! I can have no release from this body of mine to come to my desirable end. (i.e. the soul like a bird is destined by its prior acts, to endless transmigrations in material bodies, which are compared to its habitable trees, and from which it can have no release, although it pines for its dis-embodied liberation, as a decrepit old man wishes to get loose of his loathsome body).
43. It is by appointment of the predestination, that the same tree has grown here in the form of the kalpa arbour, which preserves the beauty even now, as it did at the time when my father Chanda had been living.
44. Being thus pre-ordained by destiny I was settled in this place, when there had been no distinction of the quarters of heaven as the north or east, nor of the sky or mountain.
45. Then the north was on another side, and this Meru was in another place; I was then one and alone, and devoid of any form or body, and was as bright as the essence, which is never shrouded by the darkness of night.
46. After awaking from the insensibility of my trance (at the beginning of another kalpa creation or of my generation), I saw and recognized all the objects of creation (as one comes to see and know the things about him after waking from the forgetfulness of his sleep); and knew the situations of the Meru and other hills and dales from the positions of the stars, and the motions of heavenly bodies.