English
The virtuous Bhusunda said — u In the beautiful presence of the supreme Siva, are myriads of Ganas (hosts) who are * Siva Jn&na is the knowledge of Siva taug-ht here by one of his sons, Subbrahmanya. f Arghya, &c. — Water for ablution, &c. 30 234 YOGA-VA SISHTA. elephant-faced, sheep-faced, camel-faced, bear-faced, &c. Some of them have hoofs in their heads or hands ; some of them have their faces in their abdomen. Similarly many are the vagaries of nature that could be witnessed therein. These Bhuta-Ganas (or elementals) will encircle Siva in Kailasa hills while the Saktis* will dance before him, having their abode on the tops of mountains, Akasa, earth, forests, crematoriums and bodies. These Saktis are, according to their different degrees, named Jaya, Vijaya, Jayanti, Apa- rajita, Siddha, Rakta, Alambusha and Utpala. Of these, Alambusha has a Vahan (vehicle) by the name of Chanda, a crow. Once upon a time according to the mandates of Siva their chief, all the Saktis who had developed the wealth of the major 8 Siddhis, congregated together and celebrated a grand festival in the Akasa in which they danced and carolled, laughed and reeled under excessive intoxication. Meanwhile in another part of the sky in the same tipsy state was Chanda disporting himself with the female Swans — the vehicles of the other Saktis — who joining with the above said beautiful crow, became pregnant thereby. While the swans were thus jubilant, all the Saktis of Parameswara put an end to their dance and song and retired to their respective places. Then these pregnant swans of the Saktis narrated truly the fact of, and the incidents connected with their conception to their respective heads who were without Sankalpa. Thereupon the oaktis gave vent to the following words — u Thou art enceinte through sheer destiny. Thou wilt no longer be able to drag our Ratha (car or body). Therefore live according to thy free will and pleasure." With these words, the Devis went into Nirvikalpa Samadhi. The swans were far advanced in months, when they, at the allotted time, laid eggs on the shores of the Manasaf tank. These eggs being hatched, there issued out 21 young ones, the progeny of Chanda. I and twenty others along with our parents were engaged for a long time in the worship of Brahma-^akti (viz. , Alambusha). She arose from her * These S'aktis or potencies are said to be the feminine or passive powers of the universe. f That this is allegorical is clear from the Manasa tank or the seat of Manas, wherein the egg was laid to generate the universe, THE STORY OF BHUS'UNDA, 235 Samadhi and graced us, through her love, with Moksha. Extreme quiescence reigned in our heart thereafter. In order to pitch upon a place where we can live alone and without association, we reached our parents by the side of Alambusha and having saluted them both, we reached Moksha through the grace of that Sakti. On enquiring for a seat where Nirvanic bliss can be enjoyed, we were pointed out to this Kalpa tree. Having poured forth thanks, we came to abide here without any pains. All the Karmas I have been perform ing from that date have now concreted themselves in thy shape and have fructified to-day. Whoever will not be blessed with the nectar of Brahmic bliss through the moonlight of the association of the Jnanis ? Will the certitude of the bene ficial nature of a thing arise otherwise than through the grace of the wise ? Even though I am a knower of Brahman, still as I have rid myself soon of all existences through thy visit, this birth of mine is fraught with the most wonderful of re sults. Therefore thou art Eswara himself." So saying he increased his respects towards me. Then I enquired of him as to how he separated himself from his brothers. To which Bhusunda replied — " In this spot, we lived for many Yugas, nay for many Kalpas. At last my brothers disregarding this body as a mere trifle, gave it up for Moksha. Though blessed with longevity, glory and power, they perished (or disappeared) through their own Sankalpa." I asked him thus — "How came you to survive the terrible Pralaya when fierce gales play their havoc and the twelve Adityas (suns) burn up the whole universe ?" Bhusunda answered — Do you think nature's action will ever cease to be ? At the time of Pralaya, I will quit this nest of mine. When the 12 Adityas scorch the world with their burning rays, I shall, through the Ap (water) Dharana*, reach up the Akasa. When the fierce gales arise splinter ing up rocks to pieces, I shall be in the Akasa through the Dharana of Agni. When the world together with its Mahameru is under waters, I shall float on them without any * In Yoga, there are stated to exist different kinds of Dharanas in water, fire, &c., through which the Yogis render themselves proof again st the respective elements they wish to master. 236 YOGA-VA'SISHTA. fluctuation through Vayu-Dharana. When the time of uni versal destruction arrives, I shall be, as in Sushupti,in the Brah- mic seat, the end of all the mundane eggs, till the beginning of another creation of Brahma. After his creation, I shall again, resort to this nest for my abode. Through my San- kalpa, the Kalpa tree at the summit of this mountain will arise every Kalpa in a manner similar to this." — Here I in terrupted him thus—" Thou wert able to preserve a long life through the performance of Dharana But why did all the other Yogis die (or disappear)." Bhusunda replied — " Who will be able to overstep the strict ordinances of Parameswara ? His will is that I should thus act and the other Yogis should act in the way they did. As every pre-ordained event should act out its results, they will inevitably come to pass. Such is the unerring nature of this Law." I questioned him thus — " As thou who art well versed in the Jnana of Brahman and Sastras art also acquainted with all the marvels of the three worlds through thy Yoga power, please inform me without fail of all that fell under thy vision." The Yogi replied — 4t There was a time where for n,ooo years, this earth was one (nebulous) mass of dust filled with stones but without mountains, trees or grass even appearing in it for a long time. In one Chatur-Yuga (four yugas), this earth was one vast forest. In another Chatur-Yuga, it was one chain of mountains without any earth to separate it. In another Chatur-Yuga, the whole earth was overspread with Vindhya hills without Rishi Agastya In one creation, Brahmins became crafty and replete with desires, while Sudras slighted them. Women who were chaste acted as they liked. Oh Muni Vasishta, I saw these and some other things too which I shall presently relate. I have observed, with my own eyes, the origin of the sun, &c., the state of Indra and Upendra, the Yardha (boar) Avatar of Vishnu who recovered back the earth which Hiranyaksha stole, the consolidation into one of the Vedas which were scattered in pieces in different directions and the cUurning of nectar in the milky ocean with the rod of Mandara hills. Even these, some of my juniors may be able to relate to thee. But thou shouldst know that endless have been the Avatars, Naradas, Baradwajas, Mari- THE StORY OF BHUS'UNDA. ^37 chis, Pulastyas, the elephant headed Yinayakas,* Subbrah- manyas, Bhringis and others. Therefore it is impossible to give out the number of those who came into existence in creation up to now. Oh Vasishta of great veracity, this is the eighth of thy births (as Vasishta). This is the eighth time we have met together thus. Thou wertborn once in the Akasa ; another time in water ; another time in a mountain sorrounded by groves ; another time out of the red flames. In five creations has the earth disappeared and been got back by Vishnu in his Kurma (tortoise) Avatar. Twelve times has the Ocean of milk been churned. All these I was a direct witness of. Thrice has Hiranyakshaf taken away the earth to Pat£la. Six times has Vishnu incarnated as Parasu- rama, the son of Renuka. Buddha has incarnated again and again in 100 Kaliyugas. The TripuraJ and its denizens have been thirty times consumed by the flames. Daksha§, the Prajapati lost his Yajna (sacrifice) twice. Ten times has been the defeat of Sakra (Indra) by the wearer of moon on his head (vis., Siva). Eight times have I seen the dire conflicts that raged between Eswara (Siva) and Arjuna|| on account of a hog.