^Goddess, of Consciousness, Samvit, simply give voice
to it(i). The Chit-Shakti(2) inheres in every Jiva as the
power of that Jiva, and every Jiva secures its wishes by
means of that power. Nothing" gives anything to a Jtva

-except the persistent effort of its own consciousness. Its own
Chit becomes the God that brings fruition of the effort. Thou
hast ever craved for Moksha really, for thyself and thy
soul-companion, Padma, and therefore have I taken thee
through ways that will bring thee and him to that. Thou ,
shall learn more about this afterwards."

While the women were conversing thus, Viduratha fought
with Sindhu in the night. And sounds and cries of murder
and of rapine rose upon the air. Mouses caught fire. Women
and children, with their hair and clothes aflame, ran helpless in
their agony. Warriors died by thousands. But ever the clash
and clang of arm and armour continued, and the forces of
Vidnratha weakened. The two LTlas saw this, and asked
Saras vati : ^How is it, 0 Goddess !, that, even with thy
^ favour, our husband prevails not over his foe ?"

And SarasvatI answered : ^Viduratha and his rival Sindhu
both have made worship of me. And the former ever carried
wish for Moksha in his heart, and the latter wish for victory(3).
And whatsoever the worshipper of me, Jnapti, wishes of me,
that only can I give to him."

And as they talked and the battle raged, the sun arose
out of curiosity to see that sight. Bravely the king Viduratha

(1) The gods and goddesses simply administer the law, bringing
the person to the place where he meets the objects he desired. And so

•again it is said below (1. 23-24 infra) that Sarasvatioan give only what
is really wished—not what is merely asked.

(2) Thought-Force.

(8) A significant statement, throwing light on the troubles of the
'righteous*. If a man profoundly desires spiritual evolution, he must
accept that which brings it, and worldly success hinders rather than helps»