The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)-5

52. As an unknown friend is no friend at all, until he is

recognized as such, after removal of one's forgetfulness; so

God is no God to one, as long he continues in ignorance of

Him.

53. We can then only know God, when the mind comes to

perceive the unconnection of the soul with the body; and

whereby it alienates itself from all worldly connections in disgust.

54. It is then that we come to know the one true God, when

the mind is freed from its knowledge of duality; and by its distaste

of dualism, it abandons its attachment to the world.

55. We then come to the knowledge of God, when we come

to know ourselves to be other than our persons; and when by

getting rid of our personal egoism, we forsake our affection

for this unkindred world.

[Pg 65]

56. It is then that the thought of God rises in our minds,

when we come to the true knowledge of thinking ourselves the

same with Brahma; and when the mind is absorbed in the meditation

of the divine truth in one's self. (This is the sublimation

of the Yogi to the divine state; or when the Yogi loses

himself, in his rapturous vision on the one God. This kind of

meditation is indicated in the formula "Soham" in Vedánta

and an ald Huq in sufism).

57. God being known as the tout ensemble or comprising the

whole plenum, we come to believe the same as Brahma; and

losing our egoism and tuism in the same, we come to the knowledge

of that entity only comprising the entire universe. (This

belief of the entirety of the Deity, is expressed in the words

"Tat Sat" corresponding with to on, idest, alast, that is, He in

the creeds of other people).

58. When I come to know this true and omniform Brahma,

as all in all, and forming the entire whole; I become released

from all my sorrow and grief, and am set free from all my delusion

and desire, and the responsibility of my duties (from

the belief of God's agency in all things).

59. I am quite calm and at ease and without any sorrow

or grief, by my knowledge of the truth, that I am no other

than Brahma Himself; I am as cool as the moon, without her

spots and phases in me, and I am the all entire, without any

disease, decay or diminution in me. (This is said with regard to

the universal soul, which engrosses all souls and things in itself).

60. It is true that I am the all pervading Brahma, and

therefore I can neither wish to have or leave any thing from me;

being of myself the blood, bones and flesh of my body. (The

soul is the source of the body, and the spirit its life, without

which it decays and dies away).

61. It is true that I am Brahma the universal soul, and

therefore the intellect, mind and sensibility also; I am the

heaven and sky with their luminaries and quarters and the

nether worlds also.

62. It is true that I am Brahma, composing this pot and

painting, these bushes and brambles, these forests and their[Pg 66]

grass, as also the seas and their waves. (One God is manifest in

many forms).

63. The unity of Brahma is a certain truth, and it is the ego

which is manifest in the seas and mountains and all living

beings; and in the qualities of reception and emission, and of

extension and contraction in all material bodies. (It is the

Divinity that actuates the physical powers in nature).

64. All things of extended forms situated in the intellectual

spirit of Brahma, who is the cause of the growth of creepers

and plants, and of the germination of vegetative seeds.

65. The supreme Brahma resides in his sheath of the intellectual

soul, in the manner of flavour in the cup of the flower;

and thence diffuses itself on all sides in the form of everything

everywhere.

66. He that is known as only soul of all, and who is

ascertained as the supreme spirit, and who is designated by the

appellations of the intellectual soul, Brahma the great, the only

entity and reality, the Truth and Intelligence and apart

from all.

67. He is said to be the all-inhering element, and Intelligence

only without the intelligibles in it; He is the pure light

that gives every being its consciousness of itself.

68. He appears to the spiritualist to be existent everywhere,

as the tranquil and intelligent Brahma; and contains in himself

the powers of all the faculties of the mind and body, such as

the understanding and the organs of sense, so the sruti; "He

is the mind of the mind, the sight of the eye." [Sanskrit: yascat?u sascat?unmanásá

manoyadityádi].

69. Give up the thought of thy difference from Brahma by

knowing thyself as the reflexion of the intelligent soul; which

is the cause of the causes of the existence of the world.

Such as vacuum and others, which are causes of sound and

are caused by vacuous spirit of God (and not as the vacuists

and materialists belief them, to be increate essences from

eternity).

70. The intellect of Brahma is the transparent receptacle of

all essences, and my ego is of the same essence, which exudes[Pg 67]

continually as a shower of rain, from the transparent spirit

of God.

71. I am that light which shines in the souls of yogis, and

I am that silent spirit which is supported by the ambrosial

drops of Divine Intellect; which continually distils its nectarious

juice into our souls, as we may feel in ourselves.

72. I am as a wheel or circle without having the beginning

or end of myself, and by having the pure intellect of Brahma in

me. I am quiet in my deep sleep of samádhi meditation, and I

perceive holy light shining within me. (The yogi in his

devotion is absorbed in the calmness of his soul and is wrapt in

divine light).

73. The thought that I am Brahma, affords afar greater delight

to the soul, than the taste of any sweet meat, which gives

but a momentary delight, so the sruti:—God is all sweetness

[Sanskrit: rasobetat] (sweet is the memory of a friend, and sweeter far must

be the thought of God, who is best and greatest friend).

74. One knowing his soul and intellect, knows the indestructible

Brahma and himself as identic with the same; as one

whose mind is possessed with the image of his beloved, beholds

her bright countenance in the shining orb of the moon.

75. As the sights of earthly people are fixed in the etherial

moon, so the sight of intellectual beings, is fixed in the supreme

and indestructible soul, which he knows as self-same with himself.

76. The intellectual power which is situated in the vacuity

of the heart, is verily the verity of the immaculate Brahma himself.

Its pleasure and pain, and mutability and divisibility, are

attributed to by ignorance only.

77. The soul that has known the truth, knows himself as

the supreme Intellect, as the pilgrim on the way sees only his

saint before him, and no intermediate object besides.

78. The belief that I am the pure and all pervading intellect,

is attended with the purity and holiness of the soul, and the

knowledge of the Divine power as the cause of the union of earth,

air and water in the production of the germ of creation, is the

main creed of all creeds.

[Pg 68]

79. I am that intellect of Brahma which is inherent in all

things as their productive power; and I am that soul which

causes the sweetness of the beal and bitterness of nimba fruits.

80. I am that divine intellect which inheres alike in all flavours,

which is devoid of pain and pleasure and which I perceived

in my mind by my consciousness.

81. I am the undecaying intellect of Brahma, and deem my

gain and loss in equal light of indifference; while I view this

earth and sky, and the sun and moon displayed before my eyes

in all their glory.

82. I am that pure and serenely bright Brahma, whose glory

is displayed alike in all of these, and which I behold to shine

vividly before me, whether when I am awake or asleep or whenever

I am in the state of dreaming or profound sleep.

83. I am that Brahma who is without beginning and end,

who is known by his four fold hypostases, and is ever indestructible

and undecaying. He resides in the souls of men in the

form of sweetness in the sugarcane through all their transmigrations.

84. I am that intellect of Brahma, which like the sunshine

pervades equally in the form of transparent light in and above

all created beings.

85. I am that all pervasive intellect of Brahma, which like

the charming moon light fills the whole universe; and which we

feel and taste in our hearts, as the delicious draught of ambrosia.

86. I am that intellect of Brahma, which extends undivided

over the whole and all parts of the universe, and which embraces

all existence as the moving clouds of heaven encompasses the

firmament.

[Pg 69]

CHAPTER XII.

Argument.—Investigation in the doubts respecting living liberation.

VASISHTHA said:—Great minded men that are certain of

these truths, are purified from their sins, and finding their

tranquillity in the reliance on truth, enjoy the delight of the even

equanimity of their souls, both in their prosperity and adversity.

(Truthfulness and equanimity are god-like attributes).

2. So the wise men of perfect understandings, being evenly

dispassionate in their minds; feel themselves neither glad nor

sad, either in the enjoyment or deprivation of their lives (which

are alike to them, because death is but the beginning or continuance

of life in another state or world).

3. They remain as unseen and marvelously mighty, as the

arms of Náráyana (god); and as straight and firm and yet as

low and fragile as the body and broken rocks of mount Meru

on earth.

4. They roam about at pleasure in woodlands and over islands

and amidst cities also, and like the gods of paradise they

wander about the beautiful groves and sceneries of nature.

5. They roved in flowery gardens shaken by the playful

breezes, and also in the romantic forests on the skirts and tops

of mountains.

6. They conquer also their enemies, and reign in their realms

with the chouri and umbrella ensigns of their royalty; they enjoy

the various produce and wealth of their kingdom, and observe

the various customs and usages of their country. (The wise

man freely enjoy all things without being bound into them).

7. They follow all the rules and rites, established by the

laws of their countries; and inculcated as duties for the observance

of all.

8. They do not disdain to taste the pleasures, that would

make the beauties smile at; nor are they averse to the enjoyment

of luxuries, that they can rightly use and enjoy.

[Pg 70]

9. They smell the fragrance of mandara-flowers, and taste

the sweet juice of mango-fruits; they regale themselves with

the sweet songs of Apsaras, and revel in the arbours of Nandara

or pleasure garden.

10. They never disregard the duties that bind all mankind

to them, nor neglect to perform the sacrifices and observe the

ordinances that are imperious on domestic life.

11. But they are saved from falling into dangers and evils

of all kinds, and escape the danger of falling under the feet of

murderous elephants, and avoid the uproar of trumpets and the

imminent death in battle-fields (i.e. Wise men avoid the

dangers to which the ignorant are liable).

12. They abide with those that are afflicted in their hearts,

as among the marauding plunderers of the country; they dwell

among the oppressed cowardly people, as also amongst their

oppressors. Thus they are conversant with the practices of all

opposing parties, without mixing with any one of them.

13. But their minds are clear of doubts and free from errors

unaffected by passions and affections, and unattached to any

person or thing. They are quite discrete and disengaged, free

and liberated, tranquil and serene, inclined to goodness reclining

and resting in Supreme spirit.

14. They are never immerged in great dangers, nor are they

ever involved in very great difficulties. But remain as the

boundary mountains, remaining unimmersed amidst the water

of a circumjacent lake.

15. They are never elated with joy, at the fluctuating

favours of fond and fascinating fortune; nor are they swollen,

like the sea at the increasing digits of the moon.

16. They do not fade away under sorrow or sickness, like plants

under the scorching sun beams, nor are they refreshed by refreshments,

like medicinal plants under the refreshing dews of night.

17. They are employed calmly and without anxiety in the

discharge of their duties and in the acts of fruition karma, and

neither long for nor relinquish the fruition, which is attendant

upon them (i.e. They do what is to be done, not for reward

but as a matter of course).

[Pg 71]

18. They are neither elated with the success of their undertakings,

nor are they depressed by the mishap of their efforts,

they are not joyous at their joy and hey-day, nor do they sink under in

danger and difficulty.

19. They do not droop down under despondence, nor are

they dejected in despair, they are not merry in their prosperity,

nor do they wail and weep in their adversity.

20. They discharge their customary duties as prescribed

by law and usage, but their minds remain as firm and unmoved,

as a mountain at all the efforts of the body.

21. Now Ráma! Remove your sight for thy own egoism,

and keep it fixed on the true ego which is a destroyer of all sins;

and then go on with your ordinary course of conduct as thou

mayest like.

22. Look at these creations and their various creatures, as

they have existed in their successive stages and phases; but

do you remain as firm as rock and as deep as the sea, and get

rid of your errors. (i.e. Your observation of nature can only

remove your errors).

23. Know this grand whole as the reflexion of one sole

Intellect, beside which there is nothing as a reality or unreality,

or as some thing or nothing. (Jo kuch hai ohi hai, nehinaur

kuch'he. Whatever there is, is he himself, and there is nil beside

his ens or self).

24. Ráma! have thy greatness as the great Brahma, and

preserve the dignity of human nature about thee; reject all

whatever as unworthy of thee, and with an unattached heart

to every thing, manage thyself with gentleness every where, and

thus pass the days here. (As an heir of eternity).

25. Why dost thou weep with thy heart full of sorrow and

grief, and why dost thou lament like the deluded, and why

rovest thou with thy wandering mind, like a swimming straw

to the whistling eddy.

26. Ráma replied—Verily sir, the dart of my doubts is now

rubbed out of my mind, and my heart is awakened to its good

senses by thy kindness, as the lotus is enlivened by thy rising

sun-light.

[Pg 72]

27. My errors are dispersed as the morning fog in autumn;

and my doubts are set down by your lectures; which I will

always adhere to.

28. I am now set free from the follies of pride, vanity, envy

and insensibility; and I feel lasting spiritual joy rising within

me after the subsidence of all my sorrows. And now if you are

not tired, please deliver your lectures with your clear understanding,

and I will follow and practice them without fear or

hesitation.

[Pg 73]

CHAPTER XIII.

The Two Yogas of Knowledge and Reasoning.

Argument.—The two yogas or Habits of restraining the Desires and

Respiration herein before described, are followed by two others: viz. the

Acquisition of knowledge and the Training to reasoning which are yogas

also.

RÁMA said:—I am verily becalmed and set at ease, O

Brahman! by relinquishing all my desires, from my full

knowledge of their impropriety; and by my being staid in the

state of the liberated, even in this my present life. (The heaven

of the holy, commences in their earthly life).

2. But tell me, sir, how a man can have his liberation, by

restraining his respirations for a time; and how the restraint of

one's breathings, can put a restriction to his desires, which reside

and rise from the mind; while it belongs to the body and

comes in and out of the heart and lungs. (Nostrils).

3. Vasishtha said:—The means of fording over the ocean of

this earth is known, O Ráma! by the word Yoga or union,

which is composed of the quality of pacifying the mind in

either of the two ways or processes (as shown below).

4. The one is the acquisition of religious instruction, leading

to the knowledge of the soul and of the Supreme soul, and the

other is the restraining of respiration, which you will learn from

the lecture that I am about to deliver.

5. Here Ráma interrupted and said:—Tell me, sir, which of

the two is more delectable, owing to its facility and unpainfulness;

and the knowledge or practice whereof, releases us from

all fear and trouble whatsoever.

6. Vasishtha replied:—Ráma! although I have mentioned

here of two kinds of Yoga, yet the common acceptation of the

term, restricts it to the restriction of breathing. (The vulgar

have no idea of esoteric occultism or jnana Yoga, but call him

a Yogi, who is employed in his exoteric practices, of asceticism[Pg 74]

and austerities, suppression of breath; and all kinds of wilful

pains).

7. The true Yoga is the concentration of the mind in God,

which is the only means of our salvation in this world; and

this is achieved in either way of the regulation of breathing,

or perfection in learning, both of which tend to the one and

same effect, of fixing the attention in divine meditation.

8. The practical yoga by the regulation of respiration,

appears as too arduous a task to some persons, while proficiency

in knowledge seems to be too difficult of attainment to others.

But to my understanding the ascertainment of truth by theoretical

knowledge seems to be far better than practice. (The theoretical

meditation is known as the rája yoga, and the forced

contraction of the breath is called the hatha yoga or forced

devotion, and is the device of Dattátreya who was an ancient

Rishi also).

9. Ignorance is ever ignorant of truth, which does not lend

its light to us in either our walking or sleeping states. So the

ignorant practiser is always in ignorance both when he is in his

meditative trance [Sanskrit: yogavidyá] or otherwise; but knowledge is

always knowing, both when the knower is awake or asleep.

10. The practical yoga which stands in need of fixed attention,

painful postures, and proper times and places, is impossible

to be practiced, owing to the difficulty of getting all these

advantages at all times.

11. I have thus described to you, O Ráma! both the two

kinds of yoga propounded in the sástras, and the superiority of the

pure knowledge, which fills the intellect with its unfading light.

12. The regulation of the breathings, the firmness of the

body and dwelling in sequestered cells, are all I ween as pregnant

of consummation—siddhi; but say, which of these is capable of

giving knowledge [Sanskrit: vritti] to the understanding, which is the

greatest perfection in human nature.

13. Now Ráma! if you think it possible for you, to sit quiet

with utter suppression of your breaths and thoughts; then can

you attempt to sit in your sedate posture of meditation without

uttering a single word.

[Pg 75]

CHAPTER XIV.

Narrative of Bhusunda and description of mount Meru.

Argument.—Vasishtha's visit to Meru in expectation of seeing

Bhusunda and his description of the Mountain.

VASISHTHA related:—The vast universe, O Ráma! is but an

evolution of the will of the Infinite Brahmá, just as the

various representations in the mirage, are but eversions of solar

rays. (Or these are the reflexions of the self-same Deity, as the

Fata Morgana are the reflex of solar light).

2. Here the divine Brahmá that is born of the lotiform

navel of Brahmá, takes the title of the creator and preserver of

all, that has been produced by the supreme spirit; and is called

also the great father of all, for his producing the prime progenitors

of mankind. (Here Brahmá resembles Adam of the

scriptures).

3. This divine being brought me forth from his mind, where

fore I am called the mánasaputra or progeny of the mind, of

the mind of this holy personage. He made me settle first in the

fixed polar circle of the starry frame, I viewed the revolutions of

the planetary spheres, and the successive Manvantaras before

me. (The Manus were all the progeny of the divine mind, whence

they bear their name of Manu or mind-born).

4. Residing once in the imperial court of the lord of gods—Indra,

I heard the accounts of many long living persons and

people, from the mouths of Nárada and other messengers of the

gods. (Nárada is the Mercury of Hindu mythology, and

answers an angel of the scriptures).

5. There was once on a time the sage Sálatapá among them;

who was a person of great understanding, a man of honor and

taciturn in his speech; and said by way of conversation:—

6. That there was in the north east summit of Mount

Meru, a spot full of sparkling gems, where there was a kalpa[Pg 76]

tree of the chuta or mango kind, which yielded its fruits in all

seasons of the year.

7. The tree was covered all over with fresh and beautiful

creepers, and a branch of it extending towards the south, had a

large hollow in its top, containing the nest of birds of various

kinds.

8. Among them there was a crow's nest, belonging to one

old raven by name of Bhusunda, who lived quite happy with

himself; as the god Brahmá dwells content in his lotus-bed.

9. There is no one in the womb of this world so long lived

as he, nor even the gods in heaven, can boast a greater longevity

than he among the feathered tribe; and it is doubtful whether

there may be another as old as he in times to come. (Old as

Adam and as old as Methuselah).

10. This crony crow was beauteous even in old age, and had

become passionless and great-minded by his long experience.

He remained quiet with the tranquillity of his mind, and was as

graceful as he was full of knowledge of all times. (Achromatic as

old Nestor of the present, past and future—trikálajna).

11. If any one may have the long life of this crow, his life

becomes meritorious, and his old age is crowned with sapience.

(The vigour of life is productive of meritorious works, and its

decay is fraught with wisdom).

12. In this manner, he related the virtues of the bird in full,

at the request of the gods in heaven; and did not utter any

thing more or less, before the assembly of the deities who knew

all things.

13. After the gods had been satisfied with the narration of

the veteran crow, I felt a great curiosity in me, to see and know

more of this superannuated bird (for who is it that has not

an eager desire to learn the art of longevity).

14. With this desire, I hastened to the spot, where the crow

was said to rest in his happy nest; and I reached in a short time,

to the summit of Meru, which was shining with its precious

stones. (The descent from heaven to the lofty top of Meru could

not be long, since the gods are said to be all situated on this[Pg 77]

high mountain. ([Sanskrit: tasminnadrau trayasvimsat vasatihiga nadevatah]), and again

([Sanskrit: yávatmerausyitadeváh]).)

15. The peak of the mountain was flaming as fire, with the

glare of its gems and red earth—gairika, and these painted the

upper sky, with the bright hue of florid honey and sparkling

wine.

16. The mountain shone as brightly as it were burning with

the blaze of the last conflagration, and the sky was reddened by

their reflexion with shades of clouds; appearing as the smoke of

fire or the blue lustre of sapphire.

17. The mountain appeared to be formed by a collection of

all kinds of colours on earth, which gave it the appearance of

the variegated sky in west at the time of the setting sun.

18. The flame of fire proceeding from its crater, and emitted

through the crevice on its top, seemed as the culinary fire of

the Yogi, carried up from his bowels to the cranium in Yoga.

(This is styled the Utkranti Yoga or lifting the physical powers,

and concentrating them all in the head—the seat of intellect).

19. The ruddy peaks and pinnacles of Sumeru, resembled

his arms and fingers painted with lac-dye; in order to lay hold

on his consort the fair moon by way of sport. (It means the

mountain tops reaching to and touching the orb of the moon. So Kálidása

makes his Himalaya transcend the sphere of the sun).

20. The lurid flame of wild fire on this mountain, seemed as

the burning blaze of sacrificial fires, which are fed with clarified

butter were rising to heaven. (Hence fire is styled the bearer

of our offerings to the gods above—havya-váhana, because there

is nothing on the earth except the flames of fire—that has the

power of rising upwards, whence they are termed Urdha—jwalana—havir—bhujas.

([Sanskrit: urdha jvalana havirbhujam]).)

21. The mount with its elevated summit seemed to kiss the

face of the sky, and to raise its fingers in the form of its peaks

and pinnacles, with their blazing gems resembling the nails of

the fingers, in order to count the scattered stars.

22. The clouds were roaring on one side of it with the

loud noise of the drums, and the young plants and creepers were[Pg 78]

dancing in the happy arbours on another, clusters of flowers

were smiling as blooming beauties on this side, and the swarms

of humming bees were hovering on them on that.

23. Here the lofty palm trees seemed to be smiling with

shewing their teeth in their denticulated leaves, on seeing the

giddy groups of Apsaras, swinging and strolling about loosely

in their amorous dalliances under their shade.

24. There the celestials were resorting in pairs to their grottos

in the mountain, in order to relieve themselves of their trouble

of trudging over the rugged paths of the craggy mountain;

and they were clothed in the white vest of the open sky

(nudity), and having the stream of Ganges falling from high for

their sacred thread. (Here Meru means any mountain and

Ganga is put for any stream descending from it).

25. The hoary mountain stood as a grey headed hermit, holding

the reeds (with which it abounded) as canes in his hand; and

the celestial inhabitants of the mount, rested in the coverts of

the creepers, being lulled to sleep by gurgling sound of the

waters falling from precipice to precipice.

26. The mountain king was crowned by the full blown lotuses

that grow on its top, and was regaled by the sweet fragrance;

which the odoriferous breezes bore from them. It was decorated

with the gems of the starry frame on its crown, and charmed

with the sweet songs of the gandharvas playing their strains

on it.

27. His hoary head pierced the silvery region of heaven, and

was one with it in being the abode of the gods.

28. The many coloured tops of Meru, emitting the various

colours of the red, white, black, blue, yellow, and gray stones

that are embodied in its body, lent the sky its variegated hues

in the morning and evening, while the versicolor blossoms on

its tops, invited the Heavenly nymphs to their rambles and

sports over them.

[Pg 79]

CHAPTER XV.

Vasishtha's visit to Bhusanda.

Argument.—Description of the scenery on the top of Mount Meru.

Allegory of the arbour of desire, the resort of all living beings. Description

of Birds of the mountainous region, and lastly the character of káka

bhusanda.

VASISHTHA continued:—I saw the kalpa tree on the top

of one of these peaks, which was girt by its branches on

all sides; and covered with flowers appearing as tufts of hairs on

its head.

2. This tree was covered with the dust of its flowers, which

shrouded it as a thick mist or cloud; and its flowers shown

as bright as brilliant gems upon it; its great height reaching

to the sky, made it appear as a steeple or pinnacle standing

upon the peak. (Allegorically the Kalpatree is the tree of Desire,

which branches out into the various objects of our wish. Its

flowers are all our sanguine hopes and expectations, which are

hidden under the dark mist of futurity. The crown dwelling in

its dark hollow, is the undwelling obscure soul, which is hid

under the impervious gloom of our ignorant minds and false

egoism. Its nest is in the highest divinity, and it is immortal

because it is a particle of Eternal spirit).

3. Its flowers were twice as much as the number of stars in

heaven, and its leaves redoubled the clouds in their bulk and

thickness. Its filaments were more shining than the flash of

lightnings, and the pollen of the flowers were brighter far than

the circumambient beams of the radiant sun. (The flowers of

the tree of Desire being our hopes and expectations, they are of

course more numerous than the countless stars in the sky, but it is

to say, what things are meant under the allegory of their leaflets

farina and pistils).

4. The songs of the sylphs dwelling on the branches of this

tree, resounded to the buzz of the humming bees, and the nimble[Pg 80]

feet and waving palms of the Apsaras in their sportive dance

on every leaflet, reduplicated the number of the leaves as much

again. (The feet and palms are always compared with the leaves

of trees, so these meeting on every leaf is the lightsome leaping

and skipping of the airy sylphs over them, increased the number

of leaves to more than ever so many).

5. The spirits of the aerial siddhas and gandharvas hovering

on this tree, far out-numbered the number of birds that flocked

and fluttered about it; and the greyish frost which wrapped it

as a gemming mantle, out-shone the glossy rind which served

for its raiment of fine linen.

6. The top of this tree touches the lunar sphere, and by deriving

its moisture from that humid planet, yields its fruits of

larger size than the orb of the moon itself. And the clouds gathering

about its trunk, have doubled the size of its joints.

(i.e. The fruits of high desire are fairer and larger and more

cooling than even the orb of the moon, and its sections are as

bright as the bodies of clouds).

7. The gods rested on the trunk of this tree, and the Kinnaras

reposed themselves on its leaves, the clouds covered its arbours,

and the Asuras slept on its banks.

8. The Fairies repelled their mates by the sound of their

bracelets, as the bees put the beetles to flight by their busy

buzzing, and sucked the honey from the flowercup to their fill.

(It means that females very often taste the sweets of their desire,

while men are driven to labour).

9. The arbour of desire extends on all sides of the sky, and

fills the space of the whole world, by embodying the gods and

demigods and men and all kinds of living beings in it. (It is

some desire or other that tends both the mortals and immortals

in the course of their lives. Desire is the in-being of active life,

and its want is either dulness or death).