Vidyadhara

“ When Vijayadatta said this, Aśokadatta embraced him, and so to speak, washed with copious tears of joy his body defiled by the Rákshasa nature. And while he was thus engaged, there descended from heaven by divine command the spiritual guide of the Vidyádharas, named Kauśika. And he approaching these two brothers, said, " You and your family are all Vidyádharas, who have been reduced to this state by a curse, and now the curse of all of you has terminated. So receive these sciences, which belong to you, and which you must share with your relations. ”

“ Friend, who it is, I know not; but this I do know, if she be a goddess, the thousand eyes of Hari have all they can wish. If she be a woman of the Nágas, then, whilst her face is there, the lowest hell is not without its moon. If she be of the Vidyádharas, then our race surpasses all others. If she be born of a family of Siddhas, then in the three worlds are the Siddhas glorious. ”

“ Let the jewel of the golden wheel come first, then the elephant with the four white tusks, and the dark coloured horse, and next Malayavatí. [10] O emperor, behold these are the the jewels which I give thee. Yet further,—behold these nobles of the Vidyádharas, bearing in their hands chowries of the yak's tail, white as the autumnal moon, making, as they walk, and bow, and bend their bodies low in devotion, very rainbows with the rays of their gems,—and among them the villain Matanga and his fellows. ”

“ Fly the myriads of Madan's arrows!
Even an instant to behold such loveliness
Suffices to eclipse the Triple Worlds:
But and I see her once again,
My mourning may depart!
Says Vidyāpati: In sooth,
For your dear sake, I'll bring her.
RĀDHĀ BAYASANDHI XV.
Dūtikā: Childhood and youth are mingled both,
Her eyes have taken the road to her ears:
Wily are her words, and her low laugh
As if the moon appeared on earth.
She takes a mirror to array herself,
And asks: 'What is the game of love, my dear?'
How many times she secretly regards her bosom,
Smiling to see her breasts! ”

“ Ah damsel fair! with what and what devoted care,
Has Nature given to you the utmost beauty of the moon.
A grass green bodice binds your breasts, a glimpse is only seen;
So jealously you cover them,—but never snow may hide the hills!
Dark sūrm decks your curving restless eyes.
As if the bees would rest their weight upon some wind-bent lotus.
Hearken, young thing, says Vidyāpati; these charms, you know them all,—
Witness be Rājā Shivasimha Rūpanārāyana and Lakshmī Devī.
VI.
Krishna: She left the shrine at cowdust-time, passing gliding
Like a flash of lightning mated with a fresh cloud. ”

“ When he shall roughly clasp my breasts,
My hands shall restrain his hands, half-glances belying.
For my lover, the proper man is a bee,
Holding my cheeks will drink the honey of my lips,—
Then shall he ravish my every sense!
Vidyāpati says: Your life is blest!
CXXIX.
Rādhā: When Kāna shall come to my house,
I shall gaze on his moon-face with swimming eyes:
When as a woman I say 'Nay, nay,'
Then shall Murāri woo me more wildly! ”

“ Looks on her moon-face with brimming eyes.
All of her maidens were filled with joy,
Madan entered the hearts of both.
Twain were enraptured, each in the other's lap:
A sight that fills Vidyāpati with bliss.
LXXVIII.
Sakhī: 'Tell me, O Beauty, what were the night's delights.
How did your Lord fulfil your hopes?
(How curiously, methinks, has Providence
Created man and maid!)
You are the fairest woman of the world
And have attained Murāri, worthiest of men.'
Rādhā: 'I am not able to recite my lover's love,
The fates have not bestowed on me a myriad mouths! ”

“ I came here to represent a philosophy of India, which is called the Vedanta philosophy. This philosophy is very, very ancient; it is the outcome of that mass of ancient Aryan literature known by the name of the Vedas. It is, as it were, the very flower of all the speculations and experiences and analyses, embodied in that mass of literature — collected and culled through centuries. This Vedanta philosophy has certain peculiarities. In the first place, it is perfectly impersonal; it does not owe its origin to any person or prophet: it does not build itself around one man as a centre. ”

“ When Kānu lifts her to his lap, she bends her body back,
Like the young snake, untamed by spells.
'But shut your eyes this once, my fair one,
As a sick man drinks his draught:
A little moment's pain, and then the birth of bliss,—
Why do you turn your face away from this, my girl?'
Hearken, Murāri, saith Vidyāpati:
You are the ocean of desire, and she is artless.
XXXVII.
Rādhā: How can I tell of what was done that night?
Unhappily the hours were spent with Mādhava:
He clasped my breasts and drank the nectar of my lips,
Laying his face on mine, he killed my life. ”

“ Her thighs excel the plaintain-stem, or trunk of royal olifant.
Her hands and feet, the lotus of the land:
Her nails surpass pomegranate-seeds, the moon, or gems.
Her speech is more than nectar-sweet.
Says Vidyāpati: Her shape is unsurpassed,
Peerless is Rādhā's beauty:
Rājā Shivasimha Rūpanārāyana
Is the eleventh Avatar!
LII.
Sakhī: Rādhā's love is young,
No obstacle can stay her:
She has started all alone,
Reckless of any path.
She casts away the jewelled necklace
That weighed upon her jutting breasts:
She casts the rings and bracelets from her hands. ”

“ Vidyāpati prays for your consent.
XLVIII.
Rādhā: O Hari, if you will insist on touching me,
The sin of murdering a wife will fall on you:
You are a guileful lover full of passion
I know not whether it be sweet or bitter.
When passion is outpoured, I shiver
Like an arrow-smitten bounding antelope:
O do not realise your hopes before the time,—
Savour is never lacking to the wise man's end.
Vidyāpati says: I see it clear,
That honeyed fruit is never green. ”

“ On a previous occasion, while his mother was still living, the Brahmans of Benares asked him whether he believed in Visvesvara (the god Siva of Benares) . Vidyasagar replied,—'I have no faith in your Visvesvara.' The Brahmans were highly offended at such a reply from a Hindu, and asked him,—'What do you believe in then?' Vidyasagar answered,—'My Visvesvara and Annapurna (another name of goddess Durga, Siva's wife) are my father and mother, present here in flesh.' Here was some indication of his religious faith. ”

“ About the Ârati as well as other things you speak of, it is the form in every one of the monasteries in all parts of India, and the worshipping of Guru is the first duty inculcated in the Vedas. It has its bad and good sides. But you must remember we are a unique company, nobody amongst us has a right to force his faith upon the others. Many of us do not believe in any form of idolatry; but they have no right to object when others do it, because that would break the first principle of our religion. Again, God can only be known in and through man. ”

“ Krishna: The night is late, the fair one timorous and fearful:
When will she of the olifant gait be here?
The path is filled with dreadful snakes,
How many dangers do her path beset, and she with feet so tender!
To the feet of Providence I trust her,
Success attend the Beauty's tryst!
The sky is black, the earth is sodden,—
My heart is anxious for her danger.
Heavy the darkness in every airt,—
Her feet may slip, she cannot find the path:
Her glance beguiles each living thing
Lakshmī comes in human form!
Says Vidyāpati the poet:
The maid enamoured yields to none but Love. ”

“ The Vedas are, according to him, a sort of incarnation of universal knowledge. The proof of God is that He brought forth the Vedas, and the proof of the Vedas is that such wonderful books could only have been given out by Brahman. They are the mine of all knowledge, and they have come out of Him as a man breathes out air; therefore we know that He is infinite in power and knowledge. He may or may not have created the world, that is a trifle; to have produced the Vedas is more important! The world has come to know God through the Vedas ”

“ As I told you before, the sages were very bold thinkers, and never stopped at anything. You will remember that in India these Vedas are regarded in a much higher light than even the Christians regard their Bible. Your idea of revelation is that a man was inspired by God; but in India the idea is that things exist because they are in the Vedas. In and through the Vedas the whole creation has come. All that is called knowledge is in the Vedas. Every word is sacred and eternal, eternal as the soul, without beginning and without end. ”

“ But in the heart of everything the same truth reigns. The Lord has declared to the Hindu in His incarnation as Krishna, "I am in every religion as the thread through a string of pearls. Wherever thou seest extraordinary holiness and extraordinary power raising and purifying humanity, know thou that I am there." And what has been the result? I challenge the world to find, throughout the whole system of Sanskrit philosophy, any such expression as that the Hindu alone will be saved and not others. Says Vyasa, "We find perfect men even beyond the pale of our caste and creed." ”

“ The essence of the knowledge of the Vedas was called by the name of Vedanta, which comprises the Upanishads; and all the sects of India — Dualists, Qualified-Monists, Monists, or the Shaivites, Vaishnavites, Shâktas, Sauras, Gânapatyas, each one that dares to come within the fold of Hinduism — must acknowledge the Upanishads of the Vedas. They can have their own interpretations and can interpret them in their own way, but they must obey the authority. That is why we want to use the word Vedantist instead of Hindu. ”

“ The one theme of the Vedanta philosophy is the search after unity. The Hindu mind does not care for the particular; it is always after the general, nay, the universal. "What is that, by knowing which everything else is to be known?" That is the one theme. "As through the knowledge of one lump of clay all that is of clay is known, so, what is that, by knowing which this whole universe itself will be known?" That is the one search. The whole of this universe, according to the Hindu philosophers, can be resolved into one material, which they call Âkâsha. ”

“ This is a pearl tiara, not the moon,
No eye upon my forehead, but a scarlet beauty-spot:
Not poison, but a trace of musk upon my throat,
A necklace on my breast, and not the lord of serpents.
Blue silk my robe, and not a tiger's skin,
This is a lotus of delight, and not a skull!
All this is loveliness, says Vidyāpati:
Not ashes on her limbs, but dust of Malaya.
XCVIII.
Dūtika: Often, in meditation on the name of Mādhava,
She changes into Mādhava himself:
Forgetful of her own desires and of her own identity,
She is enamoured of her own charms.
O Mādhava, your love is peerless! ”

“ And day by day she wastes away.
He stays abroad, he sends no news,—
How shall the Braj girls live?
The best and fairest of the world endures
The poison and the pain of parting!
She who might have no bed except his bosom,
Now grovels on the ground,—
As if the full round moon lay fallen asunder
In a withered campak garland.
From then till now I have consoled her,
Nought else has saved her life!
Vidyāpati says: O pitiless Mādhava,
She swooned away to hear your name!
CX.
Sakhī: Making a promise to return 'To-morrow,' her lover went away,—
Writing the word 'To-morrow,' the wall is full! ”

“ Thus Hinduism always consists, as it were, of two counter - spirals, completing each other, round a single axis. "'Yes!' Vaishnavism says, 'it is all right -- this tremendous love for father, for mother, for brother, husband, or child! It is all right, if only you will think that Krishna is the child, and when you give him food, that you are feeding Krishna!' This was the cry of Chaitanya, 'Worship God through the senses', as against the Vedantic cry, 'Control the senses! suppress the senses!' "I see that India is a young and living organism. Europe is young and living. ”

“ For, you see, these Hindu scriptures, the Vedas, are a vast mass of accumulation — some of them crude — until you come to where religion is taught, only the spiritual. Now, that was the portion of the Vedas which these sects all claimed to preach. Then, there are three steps in the ancient Vedas: first, work; second, worship; third, knowledge. When a man purifies himself by work and worship, then God is within that man. He has realised He is already there. He only can have seen Him because the mind has become pure. Now, the mind can become purified by work and worship. ”

“ Form this, it is apparent that Vidyasagar was not well disposed towards the Hindu system of joint family. It was not his innate fault. It was his English education that produced in him this failing. It was his want of insight that led him to meddle with the customs of Hindu Society, which is self-evident from the dismemberment of his joint family. The practice of the Hindu in his own household, in his dealings with Society, and in everything else is conducive to the attainment of spiritual knowledge. ”

“ Yet it has nothing to say against philosophies which do build themselves around certain persons. In later days in India, other philosophies and systems arose, built around certain persons — such as Buddhism, or many of our present sects. They each have a certain leader to whom they owe allegiance, just as the Christians and Mohammedans have. But the Vedanta philosophy stands at the background of all these various sects, and there is no fight and no antagonism between the Vedanta and any other system in the world. ”

“ And tell my friend, my dear, with folded hands,
'It is but fruitless to destroy the flower of love.'
If he should answer, 'You are senseless,'
Say that I gave my heart with a free good will.
Vidyāpati declares: I am amazed;
He whom you love, it seems, is blind!
CXIV.
Rādhā: Explain this all to Kānu, dearest friend:
'If you who sowed the seeds of love, destroy the flower,
In what way shall I live? ”