Sometimes Brahma is born in a lotus ; sometimes in water ; sometimes in the mundane egg; sometimes in Akasa. In one creation, the powerful trees will alone exist in this universe ; in another, man alone ; in another, the several mountains; in another, the earth alone ; in another, stones alone ; and in another, flesh alone, and in another creation, gold alone. Thus will it be in diverse ways. During the several crea tions, the foremost is sometimes the Akasa, sometimeg Vayu, sometimes Agni, sometimes Ap and sometimes Pri- thivi.
Herein I have but briefly described to you the creation of one Brahma. The order of evolution will not be the same in all yugas but will vary with different yugas. Krita* and other yugas will again and again recur. There is no object in this world which does not again and again cycle round many times. Therefore in order to understand truly the great Maya of intense gloom in its glowing colors, you wilt have to hear, oh Rama, the story of Bhasoora well versed in the rare Vedas.
In the country of Magadha where the gentle zephyrs breathed their cool fragrance in the flower gardens, the loveliest of all spots on earth, there lived a noble Muni by the name of Dhasoora on a pleasant mountain abound ing with plantain trees emitting camphor odor, Kadamba and Areca trees. This Muni was the son of Saraloma who was like the son of Brahma, being in the possession of Tapas fitting one for Moksha. He was like Kacha, the son of the Lord Brihaspati (Jupiter) in Devaloka ; among the mortals he was the supreme of men ; and in Tapas was unrivalled. After Saraloma had passed many yuj?as in the forest on these mountains along with his son, he extricated himself from his body, like a bird out of its cage and assumed Deva (celestial) form. Being left alone in the forest, Dhitsoora the son wept bitterly over his dear father s death like a nightingale parted from its mate and forgot to perform, with the purificatory water, all those obsequies that are ordained in the case of pure Brahmins.
Whilst he was thus of a dejected heart at the separation of his parent, the sylvan Devata (goddess) commissera- ting greatly his pitiable condition and without making herself visible to him, addressed him (as a voice in the silence) thus Oh thou son of a great Muni, being thy self a Muni of an illuminated mind, do not despond through thy pains like the ignorant. How is it thou hast not, ere now, been impressed with the unreality of this ephemeral Samsara ? With birth, death is inevitable. Are there per sons in this world who are so insane as to maintain that the sun which rises in the East does not set in the West ? Do not play the woman and afflict thyself with grief. So said the sylvan goddess unobserved by him.
Having heard these words, the Muni shook off his sorrow and performed all ceremonies in water according to the Vedic injunctions and then longed for the Tapas leading to Moksha. Therefore he began to indulge in a love for the performance of religious ceremonies according to the mandates of the Veda to which he belonged. Being without full Jnana, he was not satisfied with the purity of the many spots of the earth he came across and so contemplated in his mind upon performing Tapas, like birds upon the top of a tree, as if such Tapas alone could conduce to real purity. For this purpose, he reared a large fire, invoked the Deva hosts and so performed a Yajna by cutting into parts his body and offering them to the fire.
Thereupon the resplend ent God, Agni finding that the flesh of the learned Brahmin, such as the throat, shoulders, &c. t was being offered through itself to the Devas and wishing to know its reason, appeared before the Brahmin and questioned him thus “ What is thy intention ?”
To which the Muni with folded hands eulogised him and said thus “ As I am not able to find any pure place on this earth, please favor me with a seat in a tendril on the top of a tree.”
At which the God Agni granted the boon and dis appeared like the waves of an ocean- There was a Kadamba tree in the forest which reared its head high aloft in the Akasa, outstripping the sphere of clouds even. It was on a tendril on the top of this tree that Muni Dhasoora seated himself and performed a rare Tapas without any the least doubt of mind. Surveying first all the quarters in an instant, after seating himself in Padma posture, he controlled his mind from them even. Being not able to attain Brahma Jnana directly, he performed (religious) Kar- mas alone ; but then with a mind that did not long for the fruits of actions, he performed Yajna for 12 years and offer ed oblation to the Devas (celestials).
As all the Yajnas were performed without any obstacles, strictly according to the Vedic injunctions, such as Gomedha*, Aswamedha and Naramedha, his mind became steady, clear and full and at once the priceless Jnana took possession of it and pervaded it quite.
This great personage becoming freed from the obscura tions of re-birth and having eradicated to the root all Vasanas was thus spending his days in the tendrils of a branch, teem ing with bee-hives, when one day before his pure eyes the sylvan goddess appeared visibly, clad in full-blown flowers whom he questioned as to who she was.
To which the Goddess replied thus “ I have known that persons who are greatly devoted to the wise can without doubt encompass very easily things otherwise difficult of achievement. Oh Jnana conferring Muni, I have to inform you that I am the Goddess presiding over this forest. I always love to reside in the exquisite arbor of plants teeming with the blooming flowers. In the month of Chaitra (April- May) when the moon shines with 13 Kalas ^on the i3th day), I was in the group of sylvan goddesses, who had assembled together on the occasion of the grand festival of Kama (the .god of Love). All my companions rejoiced in the possession of sons ; being childless, my mind greatly gave way. While you, Lord, are here like a Kalpa tree yielding anything to those persons that long for it, why should I bewail over the want of a child, as if having no protector. Therefore please bless me with a son : else I will enter the flames through the grief of childlessness.”
At which the Muni laughed and handing over to her a flower, said thus Oh Swan-like one, thou wilt in the course of a month be able to easily get a son ; but as thou im plored for a son through the vow of entering the flames in case thy request were not granted, thy begotten son will attain Jnana, undergoing dire probation.
Thereupon the moonlike face of the Goddess began to shine, radiant with lustre, in the prospect of begetting a son and asked permission of the Muni to sit at his feet and abide by his orders. The Muni being unwilling to abide by her request, she returned to her abode and there gave birth to a son who shone with the splendor of a full-moon. After the child had passed 12 years, the mother with her offspring went to the Muni and addressed him thus “ Oh thou God who having perceived Truth confers it upon all, this my son whom I begot through thy grace, became through my instruc tions well versed in all departments of knowledge ; and yet he has not attained Atma-Jnana. He is tossed about in this ocean of re-births. Please therefore bestow upon him that Jndna by which he may know his own Self.
To which the Muni said “ Leaving thy son under me as my disciple, hie thee home.”
Accordingly the Goddess returned home leaving her son there. Thereupon the loving disciple prostrated before the two feet of the Guru and remained there steadfastly, Then this Muni initiated his disciple into the All-full Jnana by giving out the clear spiritual stories, the several evidences, the rationale of the Puranas and the underlying meaning of the sacred sentences in Vedanta as well as the many paths that lead to Jnana.
