The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)-6

10. It was full of its blooming buds and blossoms, and was

covered with its tender leaves and leaflets, it was fraught with

its flourishing flowers, and had graced the forest all around.

11. It flushed with its filaments, and abounded with its

gemming florets; it was replete with its radiant vestures and[Pg 81]

ornamented trappings, to afford to the wants of its votaries, and

it was ever in a flurry with sportive dance of the tender plants

and creepers all around it.

12. It was full laden with flowers on all aides, and was

abundant with its fruits on all its branches, and being fraught

with the copious farina of its flowers, which it lavished and

scattered on all its sides, it became charming and attractive of

all hearts towards it.

13. I saw flock of the feathered tribe fluttering about

the happy bowers, or resting about the broad boughs and

branches of the tree; some of these were reposing in the coverts

of the leafy arbour, and others pecking the flowers and fruits

with their bills.

14. I saw the storks and geese which are the vehicles of

Brahmá, feeding on fragments of lotus-stalks, resembling

the digits of the bright moon in whiteness; and picking the

bulbous roots of the arjuna and lotus plants in the lakes.

15. The goslings of the geese of Brahmá, muttered the

omkára, the initial syllable of the Veda, as they were addicted in

it by their preceptor the god—Brahmá himself.

16. I saw the parrots with their blue pinions resembling the

blue clouds of heaven, and beheld their red dusk beaks shining

as the flash of lightnings, and uttering their shrill sound in the

manner of the swáhá of the veda. (The parrot is the vehicle

of the god of fire, wherefore it is fit for him to utter the syllable

swáhá; which is used in the invocation of fire: as swáhá

agnaye).

17. I saw also the green parrots of the god of fire, scattered

all about like the green kusa grass lying scattered on the sacrificial

alter of the gods; and I beheld the young peacocks with

their crests glowing as the glistening flames of fire.

18. I saw there the groups of peacocks fostered by the goddess

Gaurí (The peacocks of Juno), as also the big peacocks belonging

to the god Kumára; I beheld likewise the vehicle of

skanda, which are versed in knowledge. (One of these is said

to be the expounder of a grammar, known by the name of

Kaumári Kalápa Vyakarana).

[Pg 82]

19. I saw there many bulky and big bodied birds, that are

born to live and breed and die away in their natal air, and never

alight on the nether ground. These were as white as the clouds

of autumn and nestles with their mates in air, and are commonly

known under the name of Aerial Birds.

20. I saw the goslings of the breed of Brahma's geese, and

the younglings of the brood of Agni's parrots. I beheld the

big breed of the peacocks forming the vehicles of war god;

(Skanda, Alexander)?

21. I saw the Bharadwája and I saw there many other kinds

of big birds. (Charui, birds with two mouths and gold finches

with their golden crests). I saw also kalavinca sparrows, the

little cranes and pelicans and cuckoos and vultures likewise and

cranes and cocks.

22. I saw likewise a great variety of other birds as the Bhushus,

Chushus and partridges of many kinds, whose numbers

are no less than all the living animals of this earth taken together.

(That is to say, the air and water abound with fowls

and fishes of as great a variety and number as the animals on

earth, and all of them dwell in tree of Desire as mankind and

other terrestrial animals. Nemo sine desiderium).

23. I then began to pray from my etherial seat, and through

the thickening leaves of the tree to the nest of the bird; amidst

the hollows of far distant boughs towards the south.

24. After some time I came to descry at a distance a body

of ravens, sitting in rows like leaves of the branches, and resembling

the streaks of sable clouds on either sides of the Lokáloka—horizon.

(The Lokáloka mountain is a fictitious name for

the horizon, which has light and darkness ever attendant on its

either side. The term lokáloka or light and shade, is also used

to represent vicissitudes of life).

25. Here I beheld awhile afterwards, a lonely branch with

a spacious hollow in it. It was strewn over with various

flowers and redolent with a variety of perfumes. (The houses

of great men are always scented with odours. ([Sanskrit: subásit harmmatalam

manoramam]).)

[Pg 83]

26. It was as the happy abode of virtuous women in heaven,

which are perfumed with sweet scenting clusters of flowers,

and there the crows were sitting in rows, as they were perfectly

freed from all cares and sorrows.

27. Their great group appeared as the big body of a cloud,

separated from the tumultuous air of the lower atmosphere and

resting on the calm firmament of the upper sky; and the venerable

Bhusunda was seen sitting quietly with his exalted body.

28. He sat there as an entire sapphire shining prominent

amongst fragments of glass, and seemed to be of a stout heart

and mind, and of a dignified mien and graceful appearance.

29. Being heedful of the rule of the restriction of his respiration

and suppression of his voice, he was quite happy with

his long longevity, and was renowned every where as a long

lived passe (seer).

30. He witnessed the course of ages and periods, and marked

their advent and exodus in repeated succession; and was

thereby known as the time worn Bhusunda in this world, and a

being of stout and unflinching mind.

31. He was weary with counting the revolutions of the

Kalpa cycles, and with recounting the returns of the preserving

divinities of the world; such as the Sivas, Indras, the gods of

the winds and other.

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.

[Pg 84]

CHAPTER XVI.

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.

[Pg 85]

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.

[Pg 86]

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.

[Pg 87]

CHAPTER XVII.

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.

[Pg 88]

CHAPTER XVIII.

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[Pg 89]

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.

[Pg 90]

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,[Pg 91]

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[Pg 92]

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.

[Pg 93]

CHAPTER XIX.

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.

[Pg 94]

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[Pg 95]

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.

[Pg 96]

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[Pg 97]

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.