The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)-26

38. She flourished with her youthful wiles and dalliance,

like a new grown creeper blooming with its flowers, and he was

happy, and careless in her company by leaving the state affairs

to the management of the ministers. (The words háv Chavavilasa,

implying amorous dalliance, are all comprised in the

couplet "quips and cranks and wanton wiles, nods and becks

and wreathed smiles".—Pope).

39. He disported in the company of his lady love, as the

swan sports over a bed of lotuses in a large lake; and indulged

his frolics in his swinging cradles and pleasure ponds in the

inner apartments.

40. They reveled in the gardens and groves, and in the

bowers of creepers and flowering plants; and amused themselves

in the woods and in walks under the sandalwood and a

gulancha shades.

41. They sported by the rows of mandára trees, and beside

the lines of plantain and kadalí plants; and regaled themselves

wandering in the harem, and by the sides of the woods

and lakes in the skirts of the town.

42. He roved afar in distant forests and deserts, and in

jungles of Jám and Jám bira trees; they passed by paths[Pg 418]

bordered by Játí or jasmine plants, and, in short they took

delight in everything in the company of one another.

43. The mutual attachment to one another was as delightsome

to the people as the union of the raining sky with the

cultivated ground; both tending to the welfare of mankind

by the productiveness of the general weal. (This far-fetched

simile and the mazy construction of the passage is incapable of

a literal version).

44. They were both skilled in the arts of love and music,

and were so united together by their mutual attachment, that

the one was a counterpart of the other.

45. Being seated in each others heart, they were as two

bodies with one soul; so that the learning of the sástras of the

one, and the skill in painting and fine arts of the other, were

orally communicated to and learnt by one another.

46. She from her childhood was trained in every branch of

learning, and he learned the arts of dancing and playing on

musical instruments, from the oral instructions of Chúdálá.

47. They learned and became learned in the respective

arts and parts of one another; as the sun and moon being set

in conjunction (amavasyá), impart to and partake of the qualities

of each other.

48. Being mutually situated in the heart of one another,

they became the one and the same person and both being in the

same inclination and pursuit, were the more endeared to one

another (as a river running to the milky ocean is assimilated

to the ocean of milk, so all souls mixing with the supreme

soul form one universal and only soul).

49. They were joined in one person, as the androgyne body of

Umá and Siva on earth; and were united in one soul, as the

different fragrances of flowers are mixed up with the common

air. Their clearness of understanding and learning of the

sástras led them both in the one and same way.

50. They were born on earth to perform their parts, like

the God Vishnu and his consort Lakshmí; they were equally

frank and sweet by their mutual affection, and were as informed

as communicative of their learning to others.

[Pg 419]

51. They followed the course of the laws and customs, and

attended to the affairs of the people; they delighted in the arts

and sciences, and enjoyed their sweet pleasures also. They

appeared as the two moons, shining with their beams.

52. They tasted all their sweet enjoyments of life, in the

quiet and solitary recesses of their private apartments, as a

couple of giddy swans sporting merrily in the lake of the azure

sky.

[Pg 420]

CHAPTER LXXVIII.

Beatification of Chúdálá.

Argument:—The distaste and indifference of the happy pair to worldly

enjoyments.

VASISHTHA continued:—In this manner did this happy

pair, revel for many years in the pleasures of their youth,

and tasted with greater zest, every new delight that came on

their way day by day.

2. Years repeated their reiterated revolutions over their

protracted revelries till by and by their youth began to give

way to the decay of age; as the broken pitcher gives way to

its waters out (or rather as the leaky vessel gives way to the

waters in).

3. They then thought that their bodies are as frail as the

breakers on the sea; and as liable to fall as the ripened fruits of

trees, and that death is not to be averted by any body.

4. As the arrowy snows rend the lotus leaves, so is our old

age ready to batter and shatter our frames; and the cup of our

life is drizzling away day by day, as the water held in the

palm falls away by sliding drops.

5. While our avarice is increasing on our hand, like the

gourd plant in the rainy weather, so doth our youth glide away

as soon as the torrent falls from the mountain cliffs to the

ground.

6. Our life is as false as a magic play, and the body a heap

of rotting things; our pleasures are few and painful, and as

fleeting as the flying arrows from the archers bow.

7. Afflictions pounce upon our hearts, as vultures and kites

dart upon fish and flesh; and these our bodies are as momentary

as the bursting bubbles of dropping rains (or of rain drops).

8. All reasoning and practice are as unsound, as the unsolid

stem of the plantain tree; and our youth is as evanescent, as a

fugacious woman that is in love with many men.

[Pg 421]

9. The taste of youthful pleasure, is soon succeeded by a

distaste to it in old age; just as the vernal freshness of plants,

gives room to the dryness of autumn; where then is that permanent

pleasure and lasting good in this world; which

never grows stale, and is ever sweet and lovely.

10. Therefore should we seek that thing, which will support

us in all conditions of life, and which will be a remedy

of all the maladies (evils), which circumvent us in this world.

11. Being thus determined, they were both employed in the

investigation of spiritual philosophy; because they thought

their knowledge of the soul to be the only healing balm of the

cholic pain of worldliness. (Because spiritual knowledge extricates

the soul from its earthly bondage).

12. Thus resolved, they were both devoted to their spiritual

culture, and employed their head and heart, their lives

and souls in the inquiry, and placed all their hope and trust in

the same.

13. They remained long in the study and mutual communication of

their spiritual knowledge; and continued to meditate upon

and worship the soul of souls in their own souls.

14. They both rejoiced in their investigations into Divine

knowledge, and she took a great delight in attending incessantly,

to the admonitions and sermons of the Divine prelates.

15. Having heard the words of salvation, from the mouths

of the spiritual doctors, and from their exposition of the Sástras;

she continued thus to reflect about the soul by day and night.

(Blessed is the man, that meditates on the laws of God by day

and night. Psalm.)

16. Whether when engaged in action or not, I see naught

but the one soul in my enlightened and clear understanding;

what then, am I that very self, and is it my own self? (The

yogi, when enrapt in holy light, loses the sense of his own

personality. So lost in Divine light, the saints themselves

forget).

17. Whence comes this error of my personality, why does it

grow up and where does it subsist (in the body or in the

mind)? It cannot consist in the gross body which knows not[Pg 422]

itself and is ignorant of everything. Surely I am not this body,

and my egoism lies beyond my corporeality.

18. The error then rises in the mind and grows from boyhood

to old age, to think one's self as lean or fat as if he were

the very body. Again it is usual to say I act, I see &c., as if

the personality of one consists in his action; but the acts of the

bodily organs, being related with the body, are as insensible

and impersonal as the dull body itself.

19. The part is not different from the whole, nor is the product

of the one otherwise than that of the others. (As the

branch and the tree are the same thing, and the fruit of the one

the same as that of the other. Hence the actions of both the

outward and inward organs of the body, are as passive and

impersonal as the body itself).

20. The mind moves the body as the bat drives the ball, and

therefore it must be dull matter also, being apart of the material

body, and differing from it in its power of volition only.

(The mind is called the antah-karana or an inward organ of the

material body, and also material in its nature).

21. The determination of the mind impels the organs to

their several actions, as the sling sends the pebble in any direction;

and this firmness of resolution is no doubt a property of

matter. (Like the solidity of current).

22. The egoism which leads the body forward in its action,

is like the channel that carries the current of a stream in its onward

course. This egoism also has no essence of its own and is

therefore as inert and inactive as a dead body. (The ego [Sanskrit: aham] is

subjective and really existent in Western philosophy). But

egoism or egotism [Sanskrit: ahamkára] is the false conception of the mind as

the true ego.

23. The living principle (Jíva or zoa) is a false idea, as the

phantom of a ghost; the living soul is one principle of

intelligence and resides in the form of air in the heart. (That life

is a produce of organism, acted by external physical stimuli).

24. The life or living principle lives by another inner power,

which is finer and more subtile than itself, and it is by means

of this internal witness (the soul), that all things are known to[Pg 423]

us, and not by means of this gross animal life. (Because there

is a brute life, and a vegetable life also, which are as insensible

as dull matter. Hence there is a distinct principle

to direct vitality to all vital functions).

25. The living soul lives in its form of vitality, by the

primordial power of the intellect, the vital soul which is misunderstood

as an intelligent principle, subsists by means of this

intellectual power. (Life is the tension of the power, imparted

by the intellect).

26. The living soul carries with it the power, which is

infused in it by the intellect; as the wind wafts in its course

the fragrance of flowers, and the channel carries the current of

the stream to a great distance. (Hence life also is an organism

and no independent active power by itself).

27. The heart which is the body or seat of the intellect, is

nothing essential by itself; it is called chitta or centre for

concentrating chayana of the powers of the intellect, and also

the hrid or heart, for its bearing harana of these powers to the

other parts of the body; and therefore it is a dull material

substance. (The heart is the receiver and distributor of force to

the members of the body, and therefore a mere organism of

itself).

28. All these and the living soul also, and anything that

appears real or unreal, disappear in the meditation of the

intellect, and are lost in it as the fire when it is immerged in

water. (So the appearances at a ghata or pot and that of a pata

or cloth, are lost in their substances of the clay and thread).

29. It is our intelligence Chaitanya alone, that awakens us

to the knowledge of the unreality and inanity of gross material

bodies. With such reflections as these, Chúdálá thought only

how to gain a knowledge of the all-enlightening Intellect.

30. Long did she cogitate and ponder in this manner in herself;

till at last she came to know what she sought and then

exclaimed, "O! I have after long known the imperishable one,

that is only to be known". (The knowledge of all things else,

is as false as they are false in themselves).

[Pg 424]

31. No one is disappointed in knowing the knowable, and

what is worth knowing; and this is the knowledge of the

intellectual soul and our contemplation of it. All other knowledge

of the mind, understanding and the senses and all other

things, are but leading steps to that ultimate end. (The end

of learning is to know God, Milton, or: nosce te ipsum; know

thyself which is of the supreme self or soul).

32. All things besides are mere nullities, as a second moon

in the sky; there is only one Intellect in existence, and this is

called the great entity or the ens entium or the sum total of

all existence.

33. The one purely immaculate and holy, without an equal

or personality of the form of pure intelligence, the sole existence

and felicity and everlasting without decay.

34. This intellectual power is ever pure and bright, always

on the zenith without its rise or fall, and is known among

mankind under the appellations of Brahma—supreme soul, and

other attributes. (Because beyond conception can have no

designation beside what is attributed to Him).

35. The triple appellations of the Intellect, Intelligence,

and Intelligible, are not exactly definitive of His nature;

because He is the cause of these faculties, and witness of the

functions of Intellections.

36. This unthinkable intellect which is in me, is the exact

and undecaying ectype of the supreme intellect; and evolves

itself in the different forms of the mind, and the senses of

perception.

37. The intellect involves in itself the various forms of

things in the world, as the sea rolls and unrolls the waves in

its bosom. (The intellect either means the Divine intellect, or

it is the subjective view of the intellect, as evolving the objective

world from itself).

38. This world is verily the semblance of that great intellect,

which is like the pure crystal stone and is manifest in this form.

(The world reflects the image of the intellect, which again

reflects the image of the mundane world, the one in the form[Pg 425]

of its visible appearance múrta; and the other, in its invisible

form amúrta. Gloss).

39. The same power is manifest in the form of the world,

which has no separate existence except in the mind of the

ignorant; because it is impossible for any other thing to exist

except the self-existing one.

40. As it is the gold which represents the various forms of

jewels, so the intellect represents everything in the world as it

sees in itself. (The Divine is the source and store house of all

figures and forms).

41. As it is the thought of fluidity in the mind, that

causes us to perceive the wave in the water, whether it really

exists or not (as in our dream or magic); so is the thought in

the Divine mind, which shows the picture of the world,

whether it is in being or in not esse.

42. And as the divine soul appears as the wave of the sea,

from its thought of fluidity; so am I the same intellect

without any personality of myself. (Because the one impersonal

soul pervades everywhere).

43. This soul has neither its birth nor death, nor has it a

good or bad future state (Heaven or Hell); it has no destruction

at any time; because it is of the form of the various

intellect, which is indestructible in its nature.

44. It is not to be broken or burnt (i.e. though every

where, yet it is an entire whole, and though full of light;

yet it is not inflammable); and it is the unclouded luminary of

the intellect. By meditating on the soul in this manner, I am

quite at rest and peace.

45. I live free from error and rest as calm as the untroubled

ocean; and meditate on the invisible one, who is quite clear

to me, as the unborn, undecaying and infinite soul of all.

46. It is the vacuous soul, unrestricted by time or place,

immaculate by any figure or form, eternal and transcending our

thought and knowledge. It is the infinite void, and all attempts

to grasp it, are as vain as to grasp the empty air in the

hand.

[Pg 426]

47. This soul pervades equally over all the Sura as well

as the Asura races of the earth; but is none of those artificial

forms, in which the people represent it in their images of clay,

likening the dolls of children.

48. The essences of both the viewer and the view (i.e. of

both the subjective and the objective), reside at once in the

unity of the intellect; though men are apt to make the distinctions

of unity and duality, and of the ego and non ego

through their error only.

49. But what error or delusion is there, and how, when and

whence can it overtake me, when I have attained my truly

spiritual and immortal form, and seated in my easy and quiet

state. (This is calmness of the soul attending the thought of

one's immortality begun in this life).

50. I am absorbed and extinct in eternity, and all my

cares are extinct with my own extinction in it. My soul is in

its entranced state between sensibility and insensibility, and

feels what is reflected upon it. (i.e. the inspiration which is

communicated to the ravished soul).

51. The soul settled in the great intellect of God, and

shining with the light of the supreme soul, as the sky is

illumed by the luminary of the day. There is no thought of

this or that or even of one's self or that of any other being

or not being; all is calm and quiet and having no object in

view, except the one transcendent spirit.

52. With these excogitations, she remained as calm and

quiet as a white cloudy spot in the autumnal sky; her soul was

awake to the inspiration of Divine truth, but her mind was

cold to the feelings of love and fear, of pride and pleasure, and

quite insusceptible of delusion.

[Pg 427]

CHAPTER LXXIX.

Princess coming to the sight of the supreme soul.

Argument:—The prince's wonder of the sight of the princess, and

her relation of her Abstract meditation.

VASISHTHA continued:—Thus did the princess live day by

day in the rapture of her soul; and with her views concentrated

within herself, she lived as in her own and proper

element.

2. She had no passion nor affection, nor any discord nor

desire in her heart; she neither coveted nor hated anything,

and was indifferent to all; but persistent in her course, and

vigilant in her pursuit (after her self perfection).

3. She had got over the wide gulf of the world, and freed

herself from the entangling snare of doubts (and the horns

of dilemmas); she had gained the great good of knowing the

supreme soul, which filled her inward soul.

4. She found her rest in God after her weariness of the

world, and in her state of perfect bliss and felicity; and her

name sounded in the lips of all men, as the model of incomparable

perfection.

5. Thus this lady—the princess Chúdálá, became in a

short time, acquainted with the true God (lit. knowing the

knowable one), by the earnestness of her inquiry.

6. The errors of the world subside in the same manner,

under the knowledge of truth, as they rise in the human

mind by its addictedness to worldliness. (The world is an abode

of errors and illusion. Persian Proverb).

7. After she had found her repose in that state of perfect

blessedness, wherein the sight of all things is lost in its dazzling

blaze, she appeared as bright as a fragment of autumnal

cloud, that is ever steady in its place.

8. Apart from and irrelated with all, she continued in the

meditation of the spirit in her own spirit, as the aged bull[Pg 428]

remained careless on the mountain top, where he happened to

find a verdant meadow for his pasture.

9. By her constant habit of loneliness, and the elevation of

her soul in her solitude, she became as fresh as the new

grown plant, with her blooming face shining as the new

blown flower.

10. It happened to pass at one time, that the prince

Sikhidhwaja came in sight of the unblamable beauty, and being

struck with wonder at seeing her unusual gracefulness of her

person, he addressed her saying:—

11. How is it, my dear one, that you are again your youthful

bloom like the flowery plant of the vernal season; you

appear more brilliant than the lightsome world under the

bright beams of full moon.

12. You shine more brightly, my beloved, than one drinking

the ambrosia or elixir of life, and as one obtaining the

object of her desire, and filled with perfect delight in herself.

13. You seem quite satisfied and lovely with your graceful

person, and surpass the bright moon in the beauty of thy body;

methinks you are approaching to me as when the Goddess of

love or Laxmí draws near her favourite Káma.

14. I see thy mind disdaining all enjoyments and is parsimonious

of its pleasures; it is tranquil and cool, and elated

with spiritual ardour, and is as deep as it is tranquil in its

nature.

15. I see thy mind spurning the three worlds as if they

were straws before it, and tasted all their sweets to its full

satisfaction; it is above the endless broils of the world, and is

quite charming in itself.

16. O fortunate princess, there are no such gratifications in

the enjoyment of earthly possessions, which may equal the spiritual

joy of thy tranquil mind. The one is as dry as the dryness

of the sandy desert, compared with the refreshing water of the

milky ocean.

17. Being born with thy tender limbs resembling the tendrils

of young plantains, and the soft shoots of lotus stalks,[Pg 429]

thou seemest now to have grown strong and stout in thy

frame of body and mind. (It is the spirit and spiritual power

that strengthens both the body and mind).

18. With the same features and figure of thy body as before,

thou hast became as another being, like a plant growing

up to a tree, under the influence of the revolving seasons.

19. Tell me, whether thou hast drunk the ambrosial

draught of the Gods, or obtained thy sovereignty over an

empire; or whether thou hast gained thy immorality by drinking

the elixir of life, or by means of thy practice of yoga meditation

in either of its forms of Hatha or Rája yoga.

20. Hast thou got a Kingdom or found out the philosopher's

stone (which converts everything to gold); hast thou gained

aught that is more precious than the three worlds, or that thou

hast obtained, O my blue eyed lady! something that is not

attainable to mankind.

21. Chúdálá responded:—I have not lost my former form,

nor am I changed to a new one to come before thee at present;

but am as ever thy fortunate lady and wife. (There is a far

fetched meaning of this passage given in the gloss).

22. I have forsaken all that is untrue and unreal, and have

laid hold of what is true and real; and it is thus that I remain

thy fortunate consort as ever before.

23. I have come to know whatever is something, as also all

that which is nothing at all; and how all these nothings come

to appearance, and ultimately disappear into nothing, and it is

thus that I remain thy fortunate lady as ever.

24. I am as content with my enjoyments as I am without

them, as also with those that are long past and gone away; I

am never delighted nor irritated at anything whether good or

bad, but preserve my equanimity at all events and thus I remain

for ever thy fortunate consort.

25. I delight only in one vacuous entity, that has taken

possession of my heart, and I take no pleasure in the royal

gardens and sports, and thence I am thy fortunate princess

as ever.

[Pg 430]

26. I rely constantly in myself (or soul) only, whether

when sitting on my seat or walking about in the royal gardens

or palaces; I am not fond of enjoyments nor ashamed at their

want, and in this manner I continue thy fortunate wife as ever.

27. I think myself as the sovereign of the world, and having

no form of my own; thus I am delighted in myself, and appear

as thy fortunate and beauteous lady.

28. I am this and not this likewise, I am the reality yet

nothing real of any kind; I am the ego and no ego myself, I

am the all and nothing in particular, and thus I remain your

charming lady.

29. I neither wish for pleasure nor fear any pain, I covet no

riches nor hail poverty; I am constant with what I get (knowing

my god is the great giver of all), and hence I seem so very

gladsome to thee.

30. I disport in the company of my associates, who have

governed their passions by the light of knowledge, and by the

directions of the sástras, and therefore I seem so very pleasing

to thee.

31. I know, my lord, that all that I see by the light of my

eyes, or perceive by my senses, or conceive in my mind, to be

nothing in reality; I therefore see something within myself,

which is beyond the perception of the sensible organs, and the

conception of the mind; and this bright vision of the spirit,

hath made me appear so very brightsome to thy sight.

[Pg 431]

CHAPTER LXXX.

Display of the Quintuple Elements.

Argument:—Description of the five siddhis or modes of consummation.

VASISHTHA related:—Hearing these words of the beauteous

lady, her husband had not the wit to dive into the

meaning of what she said, or to understand what she meant by

her reliance in the soul, but jestingly told to her.

2. Sikhidhwaja said:—How incongruous is thy speech, and

how unbecoming it is to thy age, that being but a girl you

speak of great things, go on indulging your regal pleasures and

sports as you do in your royal state.

3. Leaving all things you live in the meditation of a

nothing (i.e. leaving all formal worship, you adore a formless

Deity); and if you have all what is real to sense, how is it

possible for you to be so graceful with an unreal nothing?

(Nothing is nothing, and can effect nothing).

4. Whoso abandons the enjoyments of life, by saying he

can do without them; is like an angry man refraining from his

food and rest for a while, and then weakens himself in his

hunger and restlessness, and can never retain the gracefulness

of his person.

5. He who abstains from pleasures and enjoyments, and

subsists upon empty air, is as a ghost devoid of a material

form and figure, and lives a bodiless shadow in the sky.

6. He that abandons his food and raiment, his bedstead

and sleep, and all things besides; and remains devoutly reclined

in one soul only, cannot possibly preserve the calmness

of his person. (The yogis are emaciated in their bodies,

and never look so fresh and plump as the princess).

7. That I am not the body nor bodiless, that I am nothing

yet everything; are words so contradictory, that they bespeak

no sane understanding.

[Pg 432]

8. Again the saying, that I do not see what I see, but see

something that is quite unseen; is so very inconsistent in itself,

that it indicates no sanity of the mind.

9. From these I find thee an ignorant and unsteady

lass still, and my frolicsome playmate as before; it is by way

of jest that I speak so to you, as you jestingly said these things

to me.

10. The prince finished his speech with a loud laughter,

and finding it was the noon time of going to bath, he rose up

and left the apartment of his lady.

11. At this the princess thought with regret in herself and

said, O fie! that the prince has quite misunderstood my meaning,

and has not understood what I meant to say by my

rest in the spirit, she then turned to her usual duties of the

day.

12. Since then the happy princess continued in her silent

meditation in her retired seclusion, but passed her time in

the company of the prince in the enjoyments of their royal

sports and amusements.

13. It came to pass one day, that the self-satisfied princess

pondered in her mind, upon the method of flying in the

air; and though she was void of every desire in her heart,

wished to soar into the sky on an aerial journey.

14. She then retired to a secluded spot, and there continued

to contemplate about her aerial journey by abstaining

from her food, and shunning the society of her comrades and

companions. (During the absence of the prince from home.

Gloss).

15. She sat alone in her retirement keeping her body

steadily on her seat, and restraining her upheaving breath in

the midst of her eye-brows (this is called the Khecharí mudrá

or the posture of aerial journey).

16. Ráma asked:—All motions of bodies in this world

whether of moving or unmoving things, are seen to take place

by means of the action of their bodies and the impulse of their

breathing; how is it possible then to rise upwards by restraint

of both of them at once?

[Pg 433]

17. Tell me sir; by what exercise of breathing or the force

of oscillation, one attempts the power of volitation; and in

consequence of which he is enabled to make his aerial journey

(as an aeronaut).

18. Tell me how the adept in spirituality or yoga philosophy,

succeeds to attend his consummation in this respect,

and what processes he resorts to obtain this end of his arduous

practice.

19. Vasishtha replied:—There are three ways, Ráma, of

attaining the end of one's object, namely; the upádeya or effort

for obtaining the object of pursuit; second, heya or disdain

or detestation of the thing sought for; and the third is upeksha

or indifference to the object of desire. (These technical terms

answer the words positive, negative and neutrality in western

terminology, all which answer the same end; such as the

having, not having of and unconcernedness about a thing, are

attended with the same result of rest and content to everybody).

20. The first or attainment of the desirable upádeya, is secured

by employing the means for its success, the second heya or detestation

hates and slights the thing altogether; and the third

or indifference is the intermediate way between the two (in

which one is equally pleased with its gain or loss. It is a

curious dogma, that the positive, negative and the intermediate

tend all to the same end).

21. Whatever is pleasable is sought after by all good

people, and anything that is contrary to this (i.e. painful),

is avoided by every one; and the intermediate one is neither

sought nor shunned by any body. (Pleasure is either immediate

or mediate, as also that which keeps or wards off pain at

present or in future).

22. But no sooner doth the intelligent, learned devotee,

come to the knowledge of his soul and become spiritualized

in himself, than all these three states vanished from his sight, and

he feels them all the same to him.

23. As he comes to see these worlds full with the presence

of God, and his intellect takes its delight in this thought, he[Pg 434]

then remains in the midmost state of indifference or loses

sight of that also.

24. All wise men remain in the course of neutrality (knowing

that an eternal fate overrules all human endeavours),

which the ignorant are in eager pursuit of their objects in vain,

but the dispassionate and recluse shun every thing (finding the

same satisfaction in having of a thing as in its want). Hear

me now tell you the ways to consummation.

25. All success is obtained in course of proper time,

place, action and its instruments (called the quadruple instrumentalities

to success); and this gladdens the hearts of a

person, as the vernal season renovates the earth.

26. Among these four, preference is given to actions, because

it is of highest importance in the bringing about of consummation.

(The place of success siddhi is a holy spot, its

time—a happy conjunction of planets and events, action is the

intensity of practice, and its instruments are yoga, yantra,

tantra, mantra, japa &c.).