EXPLANATION OF THE CAUSE OF THE CROW'S LONGEVITY.
Argument.--The eminence of the kalpa tree, and its durability in all
ages. The doings of destiny, and the results of past reminiscence.
Vhusunda continued. This kalpa tree whereon we dwell remains firm
and unshaken amidst the revolutions of ages and the blasts of all
destroying cyclones and hurricanes. (Figuratively said of human
desires, which continue with the soul through all the vicissitudes of
life, and all its endless transmigrations, so says ([Sanskrit: kálah
krínati gacchatyáyustadapi namunchatyásárbayuh]).)
2. This arbor of desire is inaccessible to other people dwelling in
all worlds; it is therefore that we reside here in perfect peace and
delight, and without disturbance of any kind. (_i.e._ We dwell on the
firm rock of our secret hopes and expectations, where no body can
obtrude upon us, and of which no external accident has the power to
despoil us).
3. When Heranyákha the gigantic demon of antediluvian race, strove to
hurl this earth with all its septuple continents into the lowest abyss,
even then did this tree remain firm on its roots, and on the summit of
this mountains.
4. And then as this mountainous abode of the gods, stood trembling with
all other mountains of this earth (on the tusk of the divine Varáha or
boar), even then did this tree remain unshaken on its firm basis.
5. When Náráyana supported this seat of the gods on his two arms
(_i.e._ the Meru), and uplifted the mandara mount on the other two,
even then did this tree remain unshaken.
6. When the orbs of the sun and moon, shook with fear, at the
tremendous warfare of the gods and demons, and the whole earth was in a
state of commotion and confusion, even then did this tree stand firm on
its root.
7. When the mountains were up-rooted by the hail-storms blowing with
tremendous violence, and sweeping away the huge forest trees of this
mount of Meru, even then was this tree unshaken by the blast.
8. When the mount Mandara rolled into the milky ocean, and gusts of
wind filling its caverns (like canvases of a vessel), bore it afloat
on the surface of the water; and the great masses of diluvian clouds
rolled about in the vault of heaven, even then did this tree remain
steadfast as a rock.
9. When this mount of Meru was under the grasp of Kálanemi and was
going to crush by his gigantic might (with its inhabitants of the
gods), even then this tree remained steady on its roots.
10. When the siddhas were blown away by the flapping wings of
Garuda--the king of birds, in their mutual warfare for this ambrosial
fare, even then this remained unmoved by the wind.
11. When the snake which upholds the earth, was assailed by Rudra in
the form of Garuda, who shook the world by the blast of his wings, even
then was this tree unshaken by the wind.
12. When the flame of the last conflagration, threatened to consume the
world with the seas and mountains; and made the snake which supported
the earth on his hoods, throw out living fire from all his many mouths,
even then this tree was neither shaken nor burnt down by the gorgeous
and all devouring fire.
13. Such being the stability of this tree, there is no danger O Sage!
that can betake us here, as there is no evil than can ever betide the
inhabitants of heaven. How can we, O great Sage! be ever exposed to any
danger, who are thus situated in this tree which defies all casualties.
We are out of all fear and danger as those that are situated in heaven.
(The object of one's desire is in a manner his highest heaven).
14. Vasishtha rejoined: But tell me, O Sagely bird! that has borne with
the blasts of dissolution, how could you remain unhurt and unimpaired,
when many a sun and moon and stars have fallen and faded away.
15. Bhusunda said: When at the end of a kalpa period, the order of
the world and laws of nature are broken and dissolved; we are then
compelled to forsake our nest as an ungrateful man alienates his best
friend.
16. We then remain in the air freed from our fancies, the members of
the body become defunct of their natural functions, and the mind is
released from its volitions.
17. When the zodiacal suns shine in their full vigour, and melt
down the mountains by there intense heat, I then remain with my
understanding; under the influence of Varuna's mantra or power. (Varuna
the god of water is said to be allied with the human soul, which is a
watery substance).
18. When the diluvian winds blow with full force, and shatter and
scatter the huge mountains all around, it is then by minding the
párvatí mantra, that I remain as fixed as a rock. (Vasishtha has
explained the meaning of this mantra in the latter part of the _Nirvána
prakarana_).
19. When the earth with its mountains is dissolved into water, and
presents the face of an universal ocean over its surface; it is then by
virtue of the _váyu mantra_ or my volatile power, that I keep myself
aloft in the air.
20. I then convey myself across this visible world, and rest in the
holy state of the spotless spirit; and remain in a state of profound
sleep, without any agitation of the body and mind.
21. I remain in this torpid state, until the lotus-born Brahmà is
again employed in his work of creation, and then I re-enter into the
limits of the re-created world, where I settled again on this arbour of
desire. (The departed soul is free from desire, which it re-assumes to
itself upon its re-entrance into life).
22. Vasishtha said: Tell me, O lord of birds, why the other Yogis do
not remain as steady as you do by your dháraná or fixed attention.
23. Bhusunda replied, O venerable sir! It is because of the inseparable
and overruling power of destiny, which no body can prevent or set
aside; that I am doomed to live in this wise and others in their
particular modes of life.
24. None can oppose or remodel what must come to pass on him; it is
nature's law that all things must be as they are ordained to be. (There
is no helping for what is destined to happen, what is allotted, can not
be averted).
25. It is because of my firm desire that things are so fixed and
allotted to my share, that they must so come to pass to my lot at each
kalpa and over again, and that this tree must grow on the summit of
this mountain, and I must have my nest in its hollow. (The heart is
the hollow of the tree of the body, and the soul is the bird that is
confined there of its own desire).
26. Vasishtha said: You sir, are as longeval as our salvation is
diuturnal, and are able to guide us in the paths of truth; because you
are sapient in true wisdom, and sedate in your purpose of Yoga or deep
meditation.
27. Sir, you have seen the many changes of the world, and have been
experienced in all things in the repeated course of creations; must be
best able to tell me the wonders that you have witnessed during the
revolution of ages.
28. Bhusunda replied--I remember, O great sage! the earth beneath this
mount of Meru to have been once a desolate land, and having no hill or
rock, nor trees, plants or even grass upon it. (This was the primeval
state of the earth, when nothing grew upon it, and agrees with what the
Persian sophist thinks with regard to the priority of the soul to all
other created things, as "_manan wakt budam ke nechak nabud_" I existed
when there is nothing in existence).
29. I remember also the earth under me, to have been full of ashes for
a period of myriads and centuries of years. (This was the age after the
all devouring conflagration on earth).
30. I remember a time when the lord of day--the sun was unproduced, and
when the orb of the moon was not yet known, and when the earth under me
was not divided by day and light, but was lighted by the light of this
mount of Meru.
31. I remember this mountain throwing the light of its gems on one side
of the valley below it, and leaving the other in utter darkness; and
resembling the lokáloka mount presenting its light and dark side to the
people on either side of the horizon. (The sun is said to turn round
the Meru, and the day and night as he is on one or the other side of
this mountain).
32. I remember to have seen the war rising high between the gods and
demons, and the flight and slaughter of people on all sides of the
earth.
33. I remember to have witnessed the revolution of the four yuga-ages
of the world, and the revolt of the haughty and giddy assyrians--asuras
all along; I have also seen the Daitya--demons driven back to the wall.
34. I remember the spot of the earth, which was borne away beyond the
boundaries of the universal flood; and recollect the cottage of the
world, to have only the increate three (the Holy triad) left in it.
35. I remember to have seen no other creature on earth, except the
vegetable creation for the long duration of one half of the four
yuga-ages. (The earth was covered with jungle for a long period after
the great flood).
36. I also remember this earth to be full of mountains and mountainous
tracts, for the space of full four yugas; when there were no men
peopled on earth, nor their customs and usages got their ground in it.
37. I remember to have seen this earth filled with the bones of dead
Daityas and other fossil remains, rising in heaps like mountains, and
continuing in their dilapidated and crumbling state for myriads of
years. (These are the fossil remains of the monsters of the former
world).
38. I remember that formless state of the world, when darkness
prevailed over the face of the deep, when the serpentine support of the
earth fled for fear, and the celestials left their etherial courses;
and the sky presented neither a bird or the top of a tree in it.
39. I remember the time when the northern and southern divisions
(of India), were both included under the one boundary mountain (of
Himalaya); and I remember also when the proud vindhyan vied to equal
the great Meru.
40. I remember these and many other events, which will be too long to
relate; but what is the use of long narrations, if you will but attend
to my telling you the main substance in brief.
41. I have beheld innumerable Munis and manwantaras pass away before
me, and I have known hundreds of the quadruple yugas glide away one
after the other, all of which were full of great deeds and events; but
which are now buried in oblivion.
42. I remember the creation of one sole body named Virát in this world,
when it was entirely devoid of men and asuras in it.
43. I remember that age of the world, when the Brahmans were addicted
to wine and drunkenness, when the Sudras were out casted by the Suras
(Aryans); and when women had the privilege of polyandry (which is still
practised among the Pariahs of Deccan).
44. When the surface of the earth presented the sight of one great
sheet of water (after the deluge), and entirely devoid of any vegetable
produce upon it; and when men were produced without cohabitation of man
and woman, I remember that time also (when Bhrigu and the patriarchs
were born in this manner).
45. I remember that age of the world, when the world was a void, and
there was no earth or sky nor any of their inhabitants in it, neither
men nor mountains were in existence, nor were there the sun and moon to
divide the days and nights.
46. I remember the sphere of heaven shrouded under a sheet of darkness,
and when there was no Indra nor king to rule in heaven or earth, which
had not yet its high and low and middle classes of men.
47. It was after that, the Brahmá thought of creating the worlds,
and divided them into the three spheres of the upper, lower and the
intermediate regions. He then settled the boundary mountains, and
distinguished the Jambudvípa or the continent of Asia from the rest.
48. Then the earth was not divided into different countries and
provinces, nor was there, the distinctions of cast and creed, nor
institutions for the various orders of its people. There was then no
name for the starry frame, nor any denomination for the polar star or
its circle.
49. It was then that the sun and moon had their birth, and the gods
Indra and Upendra had their dominions. After this occurred the
slaughter of Hiranya-Kasipu, and the restoration of the earth by the
great Varaha or boar like incarnation of Vishnu.
50. Then there was the establishment of kings over the peoples on
earth, and the revelation of the Vedas given to mankind; after this the
Mandara mountain was uprooted from the earth, and the ocean was churned
by the gods and giant races of men.
51. I have seen the unfledged Garuda or bird of heaven, that bore
Vishnu on his back; and I have seen the seas breaking in bays and
gulfs. All these events are remembered by me as the latest occurrences
in the course of the world, and must be in the memory of my youngsters
and yourself likewise.
52. I have known in former ages the god Vishnu with his vehicle of
Garuda, to have become Brahmá with his vehicle of swan, and the
same transformed to Siva having the bull for his bearer and so the
vice-versa. (This passage shows the unity of the Hindu trinity, and the
interchangeableness of their persons, forms and attributes).