10. Chapter 10

श्रीराम उवाच । महाप्रलयसंपत्तौ यदेतदवशिष्यते । भवत्येतदनाकारं नाम नास्त्यत्र संशयः ॥ १ ॥

śrīrāma uvāca | mahāpralayasaṃpattau yadetadavaśiṣyate | bhavatyetadanākāraṃ nāma nāstyatra saṃśayaḥ || 1 ||

Rama said:—That which remains incident to the Universal dissolution (maha-pralaya), is commonly designated by the term “formless void.”

न शून्यं कथमेतत्स्यान्न प्रकाशः कथं भवेत् । कथं वा न तमोरूपं कथं वा नैव भास्वरम् ॥ २ ॥

na śūnyaṃ kathametatsyānna prakāśaḥ kathaṃ bhavet | kathaṃ vā na tamorūpaṃ kathaṃ vā naiva bhāsvaram || 2 ||

How then said you, there was no void, and how could there be no light nor darkness neither?

कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत् । कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत् ॥ ३ ॥

kathaṃ vā naiva cidrūpaṃ jīvo vā na kathaṃ bhavet | kathaṃ na buddhitattvaṃ syātkathaṃ vā na mano bhavet || 3 ||

How could it be without the intellect and the living principle, and how could the entities of the mind and understanding be wanting in it?

कथं वा नैव किंचित्स्यात्कथं वा सर्वमित्यपि । अनयैव वचोभङ्ग्या मम मोह इवोदितः ॥ ४ ॥

kathaṃ vā naiva kiṃcitsyātkathaṃ vā sarvamityapi | anayaiva vacobhaṅgyā mama moha ivoditaḥ || 4 ||

How could there be nothing and not all things? Such like paradoxical expressions of yours, have created much confusion in me.

श्रीवसिष्ठ उवाच । विषमोऽयमतिप्रश्नो भवता समुदाहृतः । भेत्तास्म्यहं त्वयत्नेन नैशं तम इवांशुमान् ॥ ५ ॥

śrīvasiṣṭha uvāca | viṣamo'yamatipraśno bhavatā samudāhṛtaḥ | bhettāsmyahaṃ tvayatnena naiśaṃ tama ivāṃśumān || 5 ||

Vasishtha said:—You have raised a difficult extra-question, Rama! but I shall have no difficulty to solve it, as the sun is at no pains to dispel the nocturnal gloom.

महाकल्पान्तसंपत्तौ यत्तत्सदवशिष्यते । तद्राम न यथा शून्यं तदिदं श्रृणु कथ्यते ॥ ६ ॥

mahākalpāntasaṃpattau yattatsadavaśiṣyate | tadrāma na yathā śūnyaṃ tadidaṃ śrṛṇu kathyate || 6 ||

On the occasion or the termination of a great kalpa age, when there remains That Entity (the Tat sat) of God, it cannot be said to be a void, as I will now explain to you. Attend Rama and hear.

अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभञ्जिका । तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ॥ ७ ॥

anutkīrṇā yathā stambhe saṃsthitā śālabhañjikā | tathā viśvaṃ sthitaṃ tatra tena śūnyaṃ na tatpadam || 7 ||

Like images carved in bas-relief upon a pillar, was this world situated in relievo of That Entity, and cannot be said to have been a void.{GL_NOTE:73110:}

अयमित्थं महाभोगो जगदाख्योऽवभासते । सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता ॥ ८ ॥

ayamitthaṃ mahābhogo jagadākhyo'vabhāsate | satyo bhavatvasatyo vā yatra tatra tvaśūnyatā || 8 ||

Again when there was the representation of the plenitude under the appellation of the world at any place, (in the essence of God), and be it real or unreal, it could not have been a void and vacuity.

यथा न पुत्रिकाशून्यः स्तम्भोऽनुत्कीर्णपुत्रिकः । तथा भातं जगद्ब्रह्म तेन शून्य न तत्पदम् ॥ ९ ॥

yathā na putrikāśūnyaḥ stambho'nutkīrṇaputrikaḥ | tathā bhātaṃ jagadbrahma tena śūnya na tatpadam || 9 ||

As a pillar with carved or painted figures, cannot be said to be devoid of them; so Brahma exhibiting the worlds contained in him, can not become a void.

सौम्याम्भसि यथा वीचिर्न चास्ति नच नास्ति च । तथा जगद्ब्रह्मणीदं शून्याशून्यपदं गतम् ॥ १० ॥

saumyāmbhasi yathā vīcirna cāsti naca nāsti ca | tathā jagadbrahmaṇīdaṃ śūnyāśūnyapadaṃ gatam || 10 ||

But the world contained in Brahma, becomes both something and nothing; as billows in calm waters may either exist or not exist. (So the appearance and disappearance of the worlds in Brahma, like those of the little billows in a quiet lake, prove their existence and non-existence at the same time, as it is predicated of the Chaos or the Mahapralaya. Gloss).{GL_NOTE:73111:}

देशकालादि शान्तत्वात्पुत्रिकारचनं द्रुमे । संभवत्ययथाऽतो वै तेनानन्ते विमुह्यते ॥ ११ ॥

deśakālādi śāntatvātputrikāracanaṃ drume | saṃbhavatyayathā'to vai tenānante vimuhyate || 11 ||

Again it happens that certain figures are marked on some insensible trees in some places by the hand of time, which people mistake for images; so it comes to pass that certain figures of evanescent matter, occur in the eternal mind, which men mistake for the real world.

तत्स्तम्भपुत्रिकाद्येतत्परमार्थे जगत्स्थितेः । एकदेशेन सदृशमुपमानं न सर्वथा ॥ १२ ॥

tatstambhaputrikādyetatparamārthe jagatsthiteḥ | ekadeśena sadṛśamupamānaṃ na sarvathā || 12 ||

This comparison of the figured pillar and tree and the world, is a partial and not complete simile; the similitude here referring only to the situation of the transient world in the substance of the permanent Brahma,

न कदाचिदुदेतीदं परस्मान्न च शाम्यति । इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम् ॥ १३ ॥

na kadācidudetīdaṃ parasmānna ca śāmyati | itthaṃ sthitaṃ kevalaṃ sadbrahma svātmani saṃsthitam || 13 ||

But this appearance of the world is not caused by another (as in the case of the pillar, figures and pictures carved and painted by the hands of the statuary and painter). It rises, lasts and sets spontaneously and of itself in the self-same essence of Brahma, (as the figures in the tree or the waves of the Ocean). It is the property of the divine soul and mind to raise and set such imageries in them by turns, like the creations of our imagination.{GL_NOTE:73112:}

अशून्यापेक्षया शून्यशब्दार्थपरिकल्पना । अशून्यत्वात्संभवतः शून्यताशून्यते कुतः ॥ १४ ॥

aśūnyāpekṣayā śūnyaśabdārthaparikalpanā | aśūnyatvātsaṃbhavataḥ śūnyatāśūnyate kutaḥ || 14 ||

The meaning of the word void (sunya) instead of no void (asunya) or existence, is a fiction as false as inanity is a nullity in nature. Something must come out of something, and never from a void nothing; and how can nothing be reduced to nothing in the end—mahapralaya. (sunyata sunyate katham)?

ब्रह्मण्ययं प्रकाशो हि न संभवति भूतजः । सूर्यानलेन्दुतारादिः कुतस्तत्र किलाव्यये ॥ १५ ॥

brahmaṇyayaṃ prakāśo hi na saṃbhavati bhūtajaḥ | sūryānalendutārādiḥ kutastatra kilāvyaye || 15 ||

In answer to your second question it has been said “there was darkness neither.”Because the divine light of Brahma (which existed before creation), was not like the light of a material luminary (which is followed by darkness). The everlasting light was not to be obscured by darkness, like the sunshine, or moon-light or the blazing of fire or the twinkling of stars or our eyes.

महाभूतप्रकाशानामभावस्तम उच्यते । महाभूताभावजं तु तेनात्र न तमः क्वचित् ॥ १६ ॥

mahābhūtaprakāśānāmabhāvastama ucyate | mahābhūtābhāvajaṃ tu tenātra na tamaḥ kvacit || 16 ||

It is the absence of the light of the great celestial luminaries, that is called darkness, and there being no material property in the immaterial essence of God, there could be no such light or darkness with him before creation.

स्वानुभूतिः प्रकाशोऽस्य केवलं व्योमरूपिणः । योऽन्तरस्ति स तेनैव नत्वन्येनानुभूयते ॥ १७ ॥

svānubhūtiḥ prakāśo'sya kevalaṃ vyomarūpiṇaḥ | yo'ntarasti sa tenaiva natvanyenānubhūyate || 17 ||

The light of the vacuous Brahma is an internal perception of the soul, and is only felt and perceived within one's self, and never externally by any body; nor is this spiritual light ever clouded by any mist or darkness of temporal objects.

मुक्तं तमःप्रकाशाभ्यामित्येतदजरं पदम् । आकाशकोशमेवेदं विद्धि कोशं जगत्स्थितेः ॥ १८ ॥

muktaṃ tamaḥprakāśābhyāmityetadajaraṃ padam | ākāśakośamevedaṃ viddhi kośaṃ jagatsthiteḥ || 18 ||

The indestructible Brahma is beyond and free from external and visible light and darkness; and is above the region of vacuum which is contained, as it were, within his bosom, and contains the universe as sheathed within its hollow womb.

बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन । तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता ॥ १९ ॥

bilvasya bilvamadhyasya yathā bhedo na kaścana | tathāsti brahmajagatorna manāgapi bhinnatā || 19 ||

As there is no difference between the outside and inside of a fruit (both of which is the same thing); so there is no shade of difference betwixt Brahma and the universe.

सलिलान्तर्यथा वीचिर्मृदन्तर्घटको यथा । तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ॥ २० ॥

salilāntaryathā vīcirmṛdantarghaṭako yathā | tathā yatra jagatsattā tatkathaṃ khātmakaṃ bhavet || 20 ||

As the billow is contained in and composed of the water and the pot of the earth, so the world being contained in Brahma, it can not be said as null and void, but full of the spirit of God.

भूर्जलाद्युपमानश्रीः साकारान्ता समानसा । ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत् ॥ २१ ॥

bhūrjalādyupamānaśrīḥ sākārāntā samānasā | brahma tvākāśaviśadaṃ tasyāntasthaṃ tathaiva tat || 21 ||

The comparison of earth and water does not agree corporeally with the spiritual essence of God, whose vacuous spirit contains and comprises the whole (Visva) within itself, as those elements do their component parts and productions.

तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलम् । तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि ॥ २२ ॥

tasmādyādṛkcidākāśamākāśādapi nirmalam | tadantasthaṃ tādṛgeva jagacchabdārthabhāgapi || 22 ||

Now as the sphere of the intellect is clearer and brighter far than the spheres of air and empty space; so the sense and idea of the word world as situated in the divine mind, is clearer in a far greater degree than this visible world appears to us.

मरीचेऽन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते । चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना ॥ २३ ॥

marīce'ntaryathā taikṣṇyamṛte bhokturna lakṣyate | cinmātratvaṃ cidākāśe tathā cetyakalāṃ vinā || 23 ||

(In answer to the third question with regard to the want of intellect), it is said thus:—As the pungency of pepper is perceived by one who tastes it, and not by him who has never tasted it; so the minutiae of the Intellect are known in the intellectual sphere by a cultivated intelligence, and by none who is without it.

तस्माच्चिदप्यचिद्रूपं चेत्यरिक्तं तदात्मनि । जगत्ता तादृगेवेयं तावन्मात्रात्मतावशात् ॥ २४ ॥

tasmāccidapyacidrūpaṃ cetyariktaṃ tadātmani | jagattā tādṛgeveyaṃ tāvanmātrātmatāvaśāt || 24 ||

Thus the Intellect appears as no intellect to one who is devoid of intelligence in himself, (i. e. one having the Intellect, does not perceive it without a cultivated understanding). So this world is seen in the spirit of God or otherwise, according as one has cultivated or neglected his spiritual knowledge.

रूपालोकमनस्कारास्तन्मया एव नेतरत् । यथास्थितमतो विश्वं सुषुप्तं तुर्यमेव वा ॥ २५ ॥

rūpālokamanaskārāstanmayā eva netarat | yathāsthitamato viśvaṃ suṣuptaṃ turyameva vā || 25 ||

The world as it is, is seen either in its outward figure or in a spiritual light, as other than or the same with Brahma (by the materialist and spiritualist); but the Yogi views it in its fourth (turiya) state of susupta or utter extinction in his unconscious soul.

तेन योगी सुषुप्तात्मा व्यवहार्यपि शान्तधीः । आस्ते ब्रह्म निराभासं सर्वाभाससमुद्गकः ॥ २६ ॥

tena yogī suṣuptātmā vyavahāryapi śāntadhīḥ | āste brahma nirābhāsaṃ sarvābhāsasamudgakaḥ || 26 ||

Therefore the Yogi, though leading a secular life, remains somnolent (Susupta) in his soul, and tranquil (Santa) in his mind. He lives like Brahma unknown to and unnoticed by others, and though knowing all and full of thoughts in himself, he is as a treasury of Knowledge, unknown to the rest of mankind.

आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः । अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे ॥ २७ ॥

ākāriṇi yathā saumye sthitāstoye mahormayaḥ | anākṛtau tathā viśvaṃ sthitaṃ tatsadṛśaṃ pare || 27 ||

(In answer to the question how corporeal beings could proceed from the incorporeal Brahma). Vasishtha says:—As waves of various shapes rise and fall in the still and shapeless breast of the sea, so innumerable worlds of various forms, float about in the unaltered and formless vacuity of Brahma's bosom.

पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति । ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विचक्षितम् ॥ २८ ॥

pūrṇātpūrṇaṃ prasarati yattatpūrṇaṃ nirākṛti | brahmaṇo viśvamābhātaṃ taddhi svārthaṃ vicakṣitam || 28 ||

From the fullness of the Divine soul (Brahmatma), proceeds the fullness of the living soul (Jivatma), which is formless also (nirakriti). This aspect of Brahma is said to be owing to the purpose of manifesting himself.

पूर्णात्पूर्णं प्रसरति संस्थितं पूर्णमेव तत् । अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत् ॥ २९ ॥

pūrṇātpūrṇaṃ prasarati saṃsthitaṃ pūrṇameva tat | ato viśvamanutpannaṃ yaccotpannaṃ tadeva tat || 29 ||

So the totality of worlds proceeding from the plenum of Brahma, there remains the same sum total also as the plenitude of Brahma himself.

चेत्यासंभवतस्तस्मिन्यदेका जगदर्थता । आस्वादका संभवतो मरीचे कैव तीक्ष्णता ॥ ३० ॥

cetyāsaṃbhavatastasminyadekā jagadarthatā | āsvādakā saṃbhavato marīce kaiva tīkṣṇatā || 30 ||

Considering the world as synonymous with Brahma in our minds, we find their identity (in the same manner), as one finds by taste the pepper and its pungency to be the same thing.

सत्येवेयमसत्यैव चित्तचेत्यादिता परे । तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः ॥ ३१ ॥

satyeveyamasatyaiva cittacetyāditā pare | tadbhāvātpratibimbasya pratibimbārhatā kutaḥ || 31 ||

Such being the state of the unreality of the mind and its cognizables, their reflections upon each other (i. e. of the mind upon the object and those of the object on the mind), are equally untrue as the shadow of a shadow. (Here is an utter negation of perception and perceptibles. There being no material subtratum, the shadowy scene of the world is a mere mental synthesis. Berkeley).{GL_NOTE:73113:}

परमाणोरपि परं तदणीयो ह्यणीयसः । शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि ॥ ३२ ॥

paramāṇorapi paraṃ tadaṇīyo hyaṇīyasaḥ | śuddhaṃ sūkṣmaṃ paraṃ śāntaṃ tadākāśodarādapi || 32 ||

Know Brahma to be smaller than the smallest atom, and minutest of minutest particles. He is purer than air, and more tranquil than the subtile ether which is embosomed in him.

दिक्कालाद्यनवच्छिन्नरूपत्वादतिविस्तृतम् । तदनाद्यन्तमाभासं भासनीयविवर्जितम् ॥ ३३ ॥

dikkālādyanavacchinnarūpatvādativistṛtam | tadanādyantamābhāsaṃ bhāsanīyavivarjitam || 33 ||

Unbounded by space and time, his form is the most extensive of all. He is without beginning and end, and an ineffable light without brightness in it.

चिद्रूपमेव नो यत्र लभ्यते यत्र जीवता । कथं स्याच्चित्तताकारा वासना नित्यरूपिणी ॥ ३४ ॥

cidrūpameva no yatra labhyate yatra jīvatā | kathaṃ syāccittatākārā vāsanā nityarūpiṇī || 34 ||

He is of the form of intellect said:—chit and life eternal, without the conditions and accidents of vitality—jivata. The Divine Mind has its will eternal, and is devoid of the desires of finite minds—chittata.

चिद्रूपानुदयादेव तत्र नास्त्येव जीवता । न बुद्धिता चित्तता वा नेन्द्रियत्वं न वासना ॥ ३५ ॥

cidrūpānudayādeva tatra nāstyeva jīvatā | na buddhitā cittatā vā nendriyatvaṃ na vāsanā || 35 ||

Without the rise of the intellect (i. e. its development), there is neither vitality nor understanding, no intellection nor any organic action or sensation, and no mental desire or feeling whatever;

एवमित्थं महारम्भपूर्णमप्यजरं पदम् । अस्मद्दृष्ट्या स्थितं शान्तं शून्यमाकाशतोऽधिकम् ॥ ३६ ॥

evamitthaṃ mahārambhapūrṇamapyajaraṃ padam | asmaddṛṣṭyā sthitaṃ śāntaṃ śūnyamākāśato'dhikam || 36 ||

Hence the Being that is full of these powers (and without which no power has its display), and who is without decline or decay, is seen by us to be seated in his state of tranquil vacuity, and is rarer than the rarefied vacuum of the etherial regions.

श्रीराम उवाच । परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः । पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये ॥ ३७ ॥

śrīrāma uvāca | paramārthasya kiṃ rūpaṃ tasyānantacidākṛteḥ | punaretanmamācakṣva nipuṇaṃ bodhavṛddhaye || 37 ||

Rama said:—Tell me again and more precisely of the form of this transcendental Being, who is of the nature of infinite intelligence, and which may give more light to my understanding.

श्रीवसिष्ठ उवाच । महाप्रलयसंपत्तौ सर्वकारणकारणम् । शिष्यते परमं ब्रह्म तदिदं वर्ण्यते श्रृणु ॥ ३८ ॥

śrīvasiṣṭha uvāca | mahāpralayasaṃpattau sarvakāraṇakāraṇam | śiṣyate paramaṃ brahma tadidaṃ varṇyate śrṛṇu || 38 ||

Vasistha said:—I have told you repeatedly, that there is one supreme Brahma, the cause of causes, who remains alone by himself, when the universe is finally dissolved or absorbed in him. Hear me describe Him fully to you.

नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये । सद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः ॥ ३९ ॥

nāśayitvā svamātmānaṃ manaso vṛttisaṃkṣaye | sadrūpaṃ yadanākhyeyaṃ tadrūpaṃ tasya vastunaḥ || 39 ||

That which the Yogi sees within himself after forgetting his personality, and repressing the faculties and functions of his mind, in his Samadhi—meditation, is verily the form of the unspeakable Being.

नास्ति दृश्यं जगद्द्रष्टा दृश्याभावाद्विलीनवत् । भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः ॥ ४० ॥

nāsti dṛśyaṃ jagaddraṣṭā dṛśyābhāvādvilīnavat | bhātīti bhāsanaṃ yatsyāttadrūpaṃ tasya vastunaḥ || 40 ||

As the Yogi who is absorbed in his meditation in absence of the visible world, and in privation of the viewer and visibles, and sees the light shining in himself, even such is the form of that Being.

चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः । चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः ॥ ४१ ॥

citerjīvasvabhāvāyā yadacetyonmukhaṃ vapuḥ | cinmātraṃ vimalaṃ śāntaṃ tadrūpaṃ paramātmanaḥ || 41 ||

Who having forgotten the nature of the living soul said:—jiva, and his proclivity towards the intelligibles, remains in the pure light and tranquil state of his intellect (as in Yoga), such is the form of the Supreme Spirit.

अङ्गलग्नेऽपि वातादौ स्पर्शाद्यनुभवं विना । जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः ॥ ४२ ॥

aṅgalagne'pi vātādau sparśādyanubhavaṃ vinā | jīvataścetaso rūpaṃ yattadvai paramātmanaḥ || 42 ||

He who has no feeling of the breathing of the winds, or of the touch or pressure of any thing upon his body;but lives as a mass of intelligence in this life; is verily the form of the Supreme.

अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः । यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते ॥ ४३ ॥

asvapnāyā anantāyā ajaḍāyā manaḥsthiteḥ | yadrūpaṃ ciranidrāyāstattadānagha śiṣyate || 43 ||

Again that state of the mind, which a man of sense enjoys in his long and sound sleep, that is undisturbed by dreams and gnats, is verily the form of the Supreme.

यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च । तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः ॥ ४४ ॥

yadvyomno hṛdayaṃ yadvā śilāyāḥ pavanasya ca | tasyācetyasya cidvyomnastadrūpaṃ paramātmanaḥ || 44 ||

That which abides in the hearts of vacuum, air and stone, and is the intellect of all inanimate beings, is the form of the Supreme.

अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः । स्यात्स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः ॥ ४५ ॥

acetyasyāmanaskasya jīvato yā svabhāvataḥ | syātsthitiḥ sā parā śāntā sattā tasyādyavastunaḥ || 45 ||

Again whatever irrational and insensible beings live by nature, as without the soul and mind (as vegetables and minerals), the tranquil state of their existence is the nature of the Supreme Soul.

चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि खस्य वा । दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ॥ ४६ ॥

citprakāśasya yanmadhyaṃ prakāśasyāpi khasya vā | darśanasya ca yanmadhyaṃ tadrūpaṃ brahmaṇo viduḥ || 46 ||

That which is seated in the midst of the intellectual light of the soul, and what is situated in the midst of the etherial light of the sun, and that which is in the midst of our visual light, is verily the form of the Supreme.

व्रेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा । वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः ॥ ४७ ॥

vredanasya prakāśasya dṛśyasya tamasastathā | vedanaṃ yadanādyantaṃ tadrūpaṃ paramātmanaḥ || 47 ||

The soul which is the witness of our knowledge, of solar and visual lights and darkness, is without beginning and end, and is the form of the Supreme.

यतो जगदुदेतीव नित्यानुदितरूप्यपि । विभिन्नवदिवाभिन्नं तद्रूपं परमार्थकम् ॥ ४८ ॥

yato jagadudetīva nityānuditarūpyapi | vibhinnavadivābhinnaṃ tadrūpaṃ paramārthakam || 48 ||

He who manifests this world to us, and keeps himself hidden from view, be he the same with or distinct from the world, is the form of the Supreme.

व्यवहारपरस्यापि यत्पाषाणवदासनम् । अव्योम्न एव व्योमत्वं तद्रूपं परमात्मनः ॥ ४९ ॥

vyavahāraparasyāpi yatpāṣāṇavadāsanam | avyomna eva vyomatvaṃ tadrūpaṃ paramātmanaḥ || 49 ||

Who though full of activity, is sedate as a rock, and who though not a vacuum (being the plenum of all), appears yet as an empty vacuity, such is the form of the Supreme.

वेद्यवेदनवेत्तृत्वरूपत्रयमिदं पुरः । यत्रोदेत्यस्तमायाति तत्तत्परमदुर्लभम् ॥ ५० ॥

vedyavedanavettṛtvarūpatrayamidaṃ puraḥ | yatrodetyastamāyāti tattatparamadurlabham || 50 ||

He who is the source and terminus of our triple consciousness of the knower, known and knowledge (i. e. from whom they rise and in whom they set by turns); is most difficult of attainment.

वेद्यवेदनवेत्तृत्वं यत्रेदं प्रतिबिम्बति । अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम् ॥ ५१ ॥

vedyavedanavettṛtvaṃ yatredaṃ pratibimbati | abuddhyādau mahādarśe tadrūpaṃ paramaṃ smṛtam || 51 ||

He who shines forth with the lustre of the triple conditions of the knowable, knower and their knowledge, and shows them to us as a large insensible mirror, is verily the form of the Supreme, who is here represented not as the cause—nimitta, but as the source—vivarta of the triple category.

मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः । जङ्गमे स्थावरे वापि तत्सर्वान्तेऽवशिष्यते ॥ ५२ ॥

manaḥ svapnendriyairmuktaṃ yadrūpaṃ syānmahāciteḥ | jaṅgame sthāvare vāpi tatsarvānte'vaśiṣyate || 52 ||

The mind that is liberated from bodily activities (as in the waking Jagrat state) from its dreaming (as in the swapna or sleeping state), and is concentrated in the intellect (as in the state of susupti or sound sleep), and abides alike in all moving as well as unmoving bodies (as in the turiya or fourth state of the soul), is said to remain in the end of our being.

स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत् । मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते ॥ ५३ ॥

sthāvarāṇāṃ hi yadrūpaṃ taccedbodhamayaṃ bhavet | manobuddhyādinirmuktaṃ tatpareṇopamīyate || 53 ||

The intelligent mind which is as fixed as an immovable body, and freed from the exercise of its faculties, is comparable with the Divine Mind.{GL_NOTE:73114:}

ब्रह्मार्कविष्णुहरशक्रसदाशिवादि शान्तौ शिवं परममेतदिहैकमास्ते । सर्वोपधिव्ययवशादविकल्परूपं चैतन्यमात्रमयमुज्झितविश्वसङ्गम् ॥ ५४ ॥

brahmārkaviṣṇuharaśakrasadāśivādi śāntau śivaṃ paramametadihaikamāste | sarvopadhivyayavaśādavikalparūpaṃ caitanyamātramayamujjhitaviśvasaṅgam || 54 ||