CHAPTER CXXXIX. Description of the Dissolution of the World.
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Valmiki and Mitra, Viharilala
Argument:—Predominance of the mind over the vital breath, and the view of final Dissolution in Dream.
Vasishtha related:—Whatever the mind wills, regarding the creation of the world, the same immediately appears before it; whether it be the production of the non-existent to view, or annihilation of existing ones, or the representation of one as the other—pratibháshika.
2. [Now in an answer to Ráma’s question, “how does the mind subsist or have its action or thought without being moved by the vital breath”, he says that] whenever the mind fancies itself as the vital breath, and can neither subsist nor do any thing without its being actuated by the air of respiration; it is then said to be subject to vitality (i.e. to exist with the breath of a living being and no more).
3. It thinks it cannot live long without the association of respiration (as in the state of transient and breathless dream) but must come back to its life and living action (of thinking) with the return of breathing. (The thinking power of the mind is suspended with the breathing, in the states of dreaming and wondrous sight seeing).
4. Again as the mind fancies itself to be accompanied with the vital breath in some living body; it finds itself instantly joined with same, and beholds the world rising as an enchanted city to view.
5. The mind thinks of the convenience of its union with the vital breath and body; and with this persuasion it is pleased to remain for ever as a triplicate being, combined with its intellectuality, vitality and corporeality.
6. Know now that the uncertainty of knowledge, which, keeps the mind in suspense, is the cause of great woe to mankind; and that there is no way of getting rid of it except of the true knowledge of tattwajnána.
7. He who has the knowledge of the distinction of his self and another (i.e. of the ego and nonego—the subjective and objective as different from another); can have no redress from his error, save by means of his spiritual knowledge of the only spirit.
8. There is no way to true knowledge, except by means of the investigations of liberation; therefore be employed with all vigilance to inquire into the means of liberation.
9. Verily the very conceptions of ego and alias I and another are erroneous, and proceed from utter ignorance; and there is no other means to remove them, except by means of liberation. (The knowledge of ego and tu is the bondage of the soul: and the want of egoism and tuism, leads it to its liberation from all).
10. Hence any thought which is habitual to the mind, comes to be firmly impressed upon it in time; and hence the idea that the vital breath is one’s life and all, makes his mind dependent upon the breath. (i.e. As the thought of one’s being this or that, makes him as such; so the firm belief of the mind as breath, makes it subject to the same).
11. So also when the body is in a healthful state with its vitality, the mind is dependent on it and has its free play; but being in ill health, it feels its life embittered and forgets to know itself in its true nature.
12. When the respiration is quick in discharging the duties of the body, and the mind is engaged in its busy thoughts, then neither of them ＜is＞ capable of meditation, unless they are repressed in the breast.
13. These two the mind and respiration, stand in relation of the car and driver to one another, and what living being is there, that is not driven along by them in their train?
14. It was in this manner that the supreme spirit, hath ordained the mind and vital breath, in the very beginning of creation; and therefore this law of their co-operation, continues unaltered to this day.
15. Hence the mind and vital airs are acting in concert in all living bodies, and conducting them at all times in all places in their stated course or action all along (except those of yogis who have repressed them under their subjection).
16. The co-equal course of both, serves to the regular conduct of the functions of life (as in the waking state); but their unequal course, produces dissimilar effects (as that of dreaming when the mind alone is active); and the inactivity of both causes the inertness of the body and soul (as in the state of sound sleep).
17. When the intestines are blocked by the chyle of food taken into them, and the breathing becomes dull and slow; the mind also becomes calm and quiet, and then ensues the blissful state of sound sleep.
18. When the stomach is filled with food, and the lungs are languid with weariness, the breathing then remains without its inflation, and brings on ＜a＞ state of sweet and sound sleep of susupti or hypnotism.
19. Again when the intestinal parts are cool and phlegmatic, or exhausted by effusion of blood owing to some sore or wound, and the breathing being stopped in the body, there comes the state of numbness of sleep.
20. The ascetic said:—Then I had entered into his heart, it became all dark to me as night; and he fell into a sound sleep, from his satiety with the fulness of his food.
21. I was there assimilated into one with his mind, and lay in deep sleep with himself without any effort of my own.
22. Then as the passage of his lungs was re-opened, after digestion of the food in his stomach; his breathings resumed their natural vibration, and he began to breathe out slowly and softly in his slumbering state.
23. After the sound sleep had become light and airy, I beheld the sunny world arising out of my breast, and appearing manifest before me in my dream.
24. This world seemed to rise out of the troubled ocean, and to be filled with water (seas) upon its surface; it was released from the darkness of diluvian clouds, which had enveloped it, like the mists overhanging on oceans.
25. There was a hurricane blowing over it, bearing aloft the rocks and stones, in its whirling and uproarious course; and carrying away uprooted arbours, with the furze and grassy turfs along with them.
26. It was carrying away and casting all about, the fragments and remains of the last conflagration of desolation; and hurling down the detachments of celestial cities from high.
27. Then as I was looking at a certain place, I found my self situated with my consort in one of the abodes of a splendid city rising at that spot.
28. And there as I was sitting in company with my consort and children, and attended by my friends and servants, and supplies with dishes and cups of food and drink, I was all on a sudden carried away by the waves of the deluging waters.
29. The flood swept me away together with the edifice and the city, wherein we were situated; and we were floating on the tops of mountainous waves, and buffeting in the water.
30. There arose a loud dashing noise louder than the roaring sea; I was stunned by the stridor, and was insensible of the fates of my family.
31. Men were driven away and hurled down into the whirling eddies, and were buried deep into the dreadful mud, with their wailings and loud cries, with the beating of their breasts.
32. The houses and huts were breaking and cracking, their beams and posts were splitting, the pillars and supports were bursting, and the roofs and coverings were falling down, while the females were looking out with their faces fixed at the windows. (i.e. Women stared from within the doors and windows and dared not to stir without).
33. As I was looking awhile at all this, being affected at the sight; and was weeping sorrowfully at the event, I saw the whole edifice falling down on the ground.
34. The walls on the four sides broke down, and buried the old and young and female inmates under them; and these were borne away by the waves at last, as the impetuous waterfall carries away the shattered and scattered stones to a hundred different ways.
35. I was then blown away into the waters of the deluge, leaving behind me my family and friend; and accompanying only my mind and vital breath with me.
36. I was tossed about by the waves, and borne away to the distance of leagues after leagues; and was thrown upon the floating woods, which roasted me by their inburning wildfire.
37. I was dashed against the floating planks and timbers, and slashed in many parts of my body, then falling into a whirlpool I was hurled into the abyss of pátála.
38. Being thus tossed all about, and hurled up and down, I had been for a long time, buffeting amidst the waves and waters, and their gurgling, roaring and rumbling sounds.
39. I was then buried under the mud, caused by the friction of the drowned mountains against one another; and was again lifted upward like an elephant, by the influx of a flood of water.