NARRATIVE OF A VIDYÁDHARA AND HIS QUERIES.
Argument.—Vasishtha relates the tale spoken to him by Bhusunda,
and efficacy of divine knowledge in dispassionate souls and not
in ungoverned minds.
Vasishtha continued:—The sensible man who employs himself in his inquiry
after truth, after controlling his nature, and restraining his organs of
sense from their objects, becomes successful in them at last.
2. But the man of perverted understanding, that has no command over his
own nature, finds it as impossible for him to gain any good or better
state, as it is in vain to expect to obtain any oil from pressing the
sands.
3. A little instruction even is as impressive in the pure mind, as a
drop of oil sticks to the clean linen; but no education has any effect
on the hard heart of fools, as the most brilliant pearl makes no
impression in the gritty glass mirror. (It casts but a shadow which
never lasts).
4. I will here cite an instance to this purport, from an old anecdote
related to me by the aged Bhusunda in by gone days; when I was living
with him on the top of Sumeru mountain. (This proves the longevity of
the Aryans in the ancient homestead beyond the Altain chain).
5. I had once in times of old, mooted this question among other things
to the time worn Bhusunda, when he was dwelling in his solitary retreat
in one of the caves of Meru, saying:—
6. O long living seer, do you remember to have ever seen, any such
person of infatuated understanding, who was unconscious of himself and
ignorant of his own soul? (The _mugdha_ or infatuated is explained as
one of ungoverned mind and senses and employed in vain labour and toil).
7. Bhusunda replied:—Yes, there lived a Vidyádhara of old, on the top of
the mountain on the horizon; who was greatly distressed with incessant
toil, and yet anxious for his longevity (by performance of his devotion
for prolongation of life).
8. He betook himself to austerities of various kinds, and to the
observance of abstinence, self-restraint and vows of various forms; and
obtained thereby an undecaying life, which lasted for many ages of four
kalpas of four yugas each.
9. At the end of the fourth kalpa he came to his sense, and his
percipience burst forth on a sudden in his mind, as the emeralds glare
out of ground in the distant country (of Burmah); at the roaring of
clouds. (Emeralds are called vaidúryas below from their production in
the vidura or distant land of Burmah; where there are many ruby mines
also; but vaidúryas are the sky coloured sapphire or lapis lazuli; and
often called as emeralds).
10. He then reflected in himself saying:—What stability can I have in
this world, where all beings are seen to come repeatedly into existence,
to decay with age, and at last to die and dwindle away into nothing? I
am ashamed to live in this state of things and under such a course of
nature.
11. With these reflections he came to me, quite disgusted in his spirit
at the frailties of the world, and distasteful of banefull vanities; and
then proposed to me his query regarding the city with its eighteen
compartments. (_i.e._ The body with its ten organs, five vital airs, the
mind, soul, and body).
12. He advanced before me, and bowed down profoundly; and after being
honoured by me, he took the opportunity to propose his questions to me.
13. The Vidyádhara said:—I see these organs of my body, which though so
frail, are yet as hard and strong as any weapon of steel; they are
capable of breaking and tearing every thing, and hurtful in their acts
of injuring others.
14. I find my senses to be dim and dark, and always disturbed and
leading to dangers (by their mistake of things). Again the passions in
the heart, are setting fire to the forest of our good qualities, and
boiling with the waves of sorrow and grief; while the dark ignorance of
our minds, envelops every thing in the deepest gloom. Hence it is that
the control, over our bodily organs, senses and the passions and
feelings of the heart and mind, is only attended with our real
happiness, which is not to be had from any object of sense.