DÁSÚRA’S BEGETTING A SON.
Argument:—Mental sacrifices of Dásúra, and his production and
Instruction of a son begotten by the sylvan goddess.
Vasishtha continued:—Thence forward Dásúra remained as an ascetic in his
hermitage, in that forest, and was known as the Kadamba Dásúra, and a
giant of austere devotion.
2. There sitting on the leaves of the creepers growing on the branch of
that tree, he looked up to heaven, and then placing himself in the
posture of _padmásana_, he called back his mind to himself.
3. Unacquainted with spiritual adoration, and unpracticed to the
ceremonial ritual, he commenced to perform his mental sacrifice, with a
desire of gaining its reward.
4. Sitting on the leaves of the creepers in his aerial seat, he
employed his inward spirit and mind, in discharging his sacrificial
rites, of the sacred fire and horse sacrifice.
5. He continued there for the space of full ten years, in his acts of
satisfying the gods with his mental sacrifices of the bull, horse and
human immolations, and paying their honorariums in his mind.
6. In process of time, his mind was purified and expanded, and he
gained the knowledge of the beatification of his soul. (It is believed
that ceremonial acts, lead to the knowledge productive of spiritual
bliss).
7. His ignorance being dispelled, his heart became purified of the dirt
of worldly desires; and he came to behold a sylvan goddess, standing
beside his leafy and mossy seat.
8. She was a body of light and dressed in a robe of flowers; her form
and face were beautiful to behold, and her large bright eyes turned
wistfully towards him.
9. Her body breathed the fragrance of the blue lotus, and her figure
charmed his inmost soul. He then spoke to the goddess, standing before
him with her down cast looks.
10. What art thou, O tender dame! That lookest like a creeper fraught
with flowers, and defiest the god Cupid with thy beauteous form and
eyes, resembling the petals of the lotus.
11. Why standest thou as Flora, the befriending goddess of flowering
creepers? Thus accosted, the dame with deer-like eyes and protuberant
bosom replied to him.
12. She said to the hermit with a sweet and charming voice in the
following manner:—“Mayst thou prosper in obtaining the objects of thy
wishes”:—
13. “For any thing which is desirable and difficult of attainment in
this world, is surely obtainable when sought after with proper exertion
by the great”:—
14. “I am, O Bráhman! a sylvan goddess of this forest, which is so full
of creeping plants, and decorated by the beautiful _kadamba_ trees.
15. “Here I strayed to witness the festive mirth of the sylvan
goddesses, which always takes place on this thirteenth day of the lunar
month of chaitra in this forest.
16. “I saw here my companions enjoying their festival of love, and felt
myself sorry to think of my childlessness among them.
17. “Finding thee accomplished in all qualifications, I have resorted
hither with my suit of begetting a son by thee.
18. “Please Sir, to procreate a son in me, or else I will put my person
in the flames, to get rid of my sorrow of childlessness.”
<19.> Hearing the sylvan dame speaking in this manner, the hermit smiled
at her, and spoke kindly to her with presenting her a flower with his
own hand, and said:—
20. Depart O damsel! and betake thyself to the worship of Siva for a
whole month, and then thou shalt like a tender creeper, beget a boy as
beautiful as a bud by this time of the year.
21. But that son of thine, whom thou didst desire of me at the
sacrifice of thy life, will betake himself to austerities like mine,
and become a seer like myself (because he will be born of my blessing
to thee).
22. So saying the sage dismissed the suppliant dame now gladdened in
her face, and promised to perform the necessary for her blessing’s sake.
23. The lotus-eyed dame then retired from him, and went to her abode;
and the hermit passed his months, seasons and years in his holy
meditation.
24. After a long time the lotus-eyed dame returned to the sage with her
boy, now grown up to the twelfth year of his age.
25. She made her obeisance and sat before him with her boy of the moon
bright face; and then uttered her words, sweet as the murmur of the
humble bee, to the stately Ámra tree.
26. This sir, is the would be son (bhávya) of both of us, who has been
trained up by me in all the branches of learning. (The Veda and its
branches. The future _bhávya_—would be, should be the preter
_bhávita_—was to be).
27. He is only untaught in the best knowledge, which releases the soul
from its return to this world of troubles. (By the best or _subha_
knowledge, is meant the _para_—superior or spiritual learning).
28. Do you now my lord! deign to instruct him in that knowledge, for
who is there that should like to keep his own boy in ignorance (of his
future and best welfare)?
29. Being thus besought by her, he bespoke to the tender mother, to
leave the child there and depart her own way.
30. She being gone, the boy remained submissive to his father, and
dwelt by his side as his pupil, like Aruna (Ouranus) waiting upon the
sun.
31. Inured in austerity, the boy continued to receive his best
knowledge from the various lectures of his father, and passed a long
time with him in that place, under the name of the sage’s son.
<32.> The boy was taught in various narratives and tales, and with many
examples and ocular instances; as also in historical accounts and
evidences of the Veda and Vedánta (for his best knowledge of
spirituality).
33. The boy remained attendant on the lecture of his father, without
feeling any anxiety; and formed his right notions of things by means of
their antecedents. (The antecedent or preliminary causes of right
judgements are, perceptions, inferences, comparisons and testimony or
authoritative statements of sástras. (These are originally termed as
pratyaksha, anumiti, Upamiti and Sabda or Sabda-bodha)).
34. The magnanimous father thus instilled true knowledge into the mind
of his boy, by means (of the quadruple process) of right reasoning and
correct diction, rather than regarding the elegance of expression; as
the cloud indicates the approaching rain to the peacock by its hoarse
sounds. (The quadruple process as mentioned above.)