Mayestthou attain through my grace that Chidakas.” Through this blessing, Lila went into Nirvikalpa Samadhi and was able to escape, like a bird from its cage, out of her body which is generally replete with stains and desires through the long ing mind. There in the heart of Jnana-Akas (or Chidakas), she saw, in a large town, a mucli beloved valiant prince six teen years old, reclining on a soft cushion and surrounded and extolled by innumerable kings, women of intense desires and the four-fold armies* Having recognized him to be her dear lord, she entered the king s synod which she found graced on the eastern side by Munis and Brahmins well versed in Vedas, on the southern side by handsome ladies, on the western side by kings, and on the northern side by the four fold armies and others. Then having visited many fertile tracts of earth, hills, cities, towns, many holy rivers and others, she, sparkling like lightning, returned unto her abode and entered her body lying entranced in her harem, where she contemplated with great love upon Saraswati of white com plexion.
Having saluted Saraswati who made herself visible as seated in her supreme throne, Lila questioned her thus How is it that my lord even after his death, has subjected himself to another Amurtha (formless) creation which is as illusory and bondage-giving as the present state? Please remove my doubts with reference to this, so that I may know the real truth.”
To which Saraswati replied thus “ The original evo lution of the supreme Brahmin differentiated out of the one Jnana-Akas brought about in its turn through delu sion of (mental) regality the Padma creation and thus it is, a fresh creation arose. Similarly has thy husband now a second birth as Viduratha. Therefore after giving thy ears to what I am going to relate to thee, thou shalt have thy doubts therein cleared by me. In the stainless and immaculate Chiddkas, there is, on one side of it, a Mdydvic dome. This vault is covered by countless pea cock s feathers, viz., the immeasurable Akasa.
On its golden pillars, large and small, viz., Mahameru, are engrav ed the picturesque beauties of Indrani and others, the spouses of Indra and the regents of the quarters. On one side of that dome are hillocks called (the elemsnts), Prithivi (earth) and others as well as the tiles called the seven mountains. It is the seat of the residence of the revered and old Brahma surrounded by his sons,* Marichi and others full of desires. It is ever reverberating with the songs of Devas, roving on their beautiful vehicles which songs vibrate from the Vina (flute) of Akasa. It is ever resonant with the buzzing sounds of the gnats of Siddha hosts living in the Akasa.
It resounds with the never ceasing sound arising out of the strife between Devas and Asuras, the mischievous imps of great egoism. It is, in such an incomparable Mdyavic dome, that there was a town called Girigrama in the midst of a certain tract on one side and that, in a certain spot of that dome. That town was a fertile tract boasting of the possession of hills, rivers and forests. There lived in it a great Brahmin householder who had sacrifical fire and was well versed in Sastras and Dharmas, away from the reach of kings. He equalled Vasishta in beauty, wealth, age, humility, actions, and education, but could not be called Vasishta himself in real knowledge.
In name at least, this Brahmin may be called Vasishta. The name of her who worshipped his feet (as his wife) was equal unto Arundhati but had not her knowledge; yet she passed by the name of Arundhati. The wife of Vasishta was this lady on Bhuloka (earth) but the true Arundhati in Devaloka. No compeers to these two ladies could be found in all the three lokas.
“While this Vasishta, the lord of the above mentioned Arundhati, was residing with her in the valleys, a crowned king came to the forest there on a hunting excursion along with his retinue. The Rishi saw them and reflected within Marichi and other Rishis are associated here with those of desires, in accordance with the doctrine of “ The Secret Doctrine” which calls them as Barhishads yielding to humanity their bodies of desires himself thus ( The wealth of kings is indeed beneficent and enviable. When shall I be able to be the ruler of the earth with retinues encircling me and with Chamaras (chowris) waving ? When shall I be able to reign triumphant as a monarch, having all under my sway and be locked in the embrace of sweet females of beautiful breasts bedaubed with red ointment ? From that day forward, Vasishta was seized with intense desires and though, in eager anticipation of the realization of such desires, he went on performing Karmas regularly.
Dotage having come upon him like the frost upon a lotus, his lady implored me for aid like yourself and was blessed by me with the similar boon of her husband s Jiva not leaving her house. The Brahmin, Yasishta expired thus with his longing after regality ungratified. Thus was he of the nature of Jiva-Akas in his house.
“Through the Sankalpa of the mind which led, into the pleasures of regality, Yasishta who was originally of the nature of the Jnana Akas, he became a King. In that state, after his wife found him dead who was a Brahmin of great Tapas, there arose a two-fold thought in her of leaving the corpse of her husband s gross body and joining him in his subtle body. While the Brahmin s sons, house, lands, forests, mountains, and others were thus (in the gross state), his Jiva was living separate for about 8 days and was of the nature of Chidakas in that very house. In your former birth, this Brahmin of 1 your husband was a king.
Then you were his wife, going by the name of Arundhati of peacock-like gait. Both of you who reign here as husband and wife, like the loving fresh Chakra- vaka* couples or Parvatif and Parameswara, living on the left side of the earth are no other than Arundhati and Vasishta. Therefore, oh Lila, who has a face like unto the waxing third moon, the first creation as a Brahmin when regality was longed for, which I described to you before is itself illusory. Likewise is this Padma creation. Even the third creation of Viduratha birth which you were a witness of, is also unreal, like the reflected image in water.” So said Saraswati, the world s mother.
On hearing these words, Liia questioned her thus 4 Oh Goddess, thou hast uttered untruth only. How can thy words hold ? Where is the Jiva of the Brahmin that lived in this house? Where did we, who separated here, meet together? How did those who were in the other world as well as its hells, the ten quarters* and others join together and come to this pleasant habitation of ours ?
Is it possible to bind the infuriated Indra s elephant within a part of a mustard seed ? Will the Mahameru mountain enter a lotus seed and be crushed by a small bee sitting over it? Will the lions be vanquished in a war with the angry paltry gnats and then enter an atom ? All thy words are as incredible as these and will not fit in with truth.”
