113. Chapter 113

श्रीवसिष्ठ उवाच । एषा हि वासना नित्यमसत्यैव यदुत्थिता । द्विचन्द्रभ्रान्तिवत्तेन त्यक्तुं राघव युज्यते ॥ १ ॥

śrīvasiṣṭha uvāca | eṣā hi vāsanā nityamasatyaiva yadutthitā | dvicandrabhrāntivattena tyaktuṃ rāghava yujyate || 1 ||

Vasishtha continued:—The false desires which continually rise in the breast; are as the appearances of false moons in the sky, and should be shunned by the wise.

अविद्या विद्यमानेव नष्टप्रज्ञेषु विद्यते । नाम्नैवाङ्गीकृताभावात्सम्यक्प्रज्ञेषु सा कुतः ॥ २ ॥

avidyā vidyamāneva naṣṭaprajñeṣu vidyate | nāmnaivāṅgīkṛtābhāvātsamyakprajñeṣu sā kutaḥ || 2 ||

They rise in the minds of the unwise amidst their ignorance; but every thing which is known only by its name and not in actuality, can not have its residence in the minds of wise people.

मा भवाज्ञो भव प्राज्ञः सम्यग्राम विचारय । नास्त्येवेन्दुर्द्वितीयः खे भ्रान्त्या संलक्ष्यते मुधा ॥ ३ ॥

mā bhavājño bhava prājñaḥ samyagrāma vicāraya | nāstyevendurdvitīyaḥ khe bhrāntyā saṃlakṣyate mudhā || 3 ||

Be wise, O Rama; and do not think like the ignorant; but consider well all that I tell you;—there is no second moon in the sky, but it appears so only by deception of our optical visions.

नात्र तत्त्वादृते किंचिद्विद्यते वस्त्ववस्तु च । ऊर्मिमालिनि विस्तीर्णे वारिपूरादृते यथा ॥ ४ ॥

nātra tattvādṛte kiṃcidvidyate vastvavastu ca | ūrmimālini vistīrṇe vāripūrādṛte yathā || 4 ||

There exists nothing real or unreal any where, except the only true essence of God; as there is no substantiality in the continuity of the waves, besides the body of waters.

स्वविकल्पादृते नैतान्भावाभावानसन्मयान् । नित्येऽसिते तते शुद्धे मा समारोपयात्मनि ॥ ५ ॥

svavikalpādṛte naitānbhāvābhāvānasanmayān | nitye'site tate śuddhe mā samāropayātmani || 5 ||

There is no reality in any thing, whether existent or non-existent, all which are mere creations of your shadowy ideality; do not therefore impute any shape or figure to the eternal, boundless and pure spirit of God.

नासि कर्ता किमेतासु क्रियासु ममता तव । एकस्मिन्विद्यमाने हि किं केन क्रियते कथम् ॥ ६ ॥

nāsi kartā kimetāsu kriyāsu mamatā tava | ekasminvidyamāne hi kiṃ kena kriyate katham || 6 ||

You are no maker nor master of anything, then why deem any act or thing as your own (mamata—meity?) You know not what these existences are, and by whom and wherefore they are made.

मा वाऽकर्ता भव प्राज्ञ किमकर्तृतयेहिते । साध्यं साध्यमुपादेयं तस्मात्स्वस्थो भवानघ ॥ ७ ॥

mā vā'kartā bhava prājña kimakartṛtayehite | sādhyaṃ sādhyamupādeyaṃ tasmātsvastho bhavānagha || 7 ||

Neither think yourself as actor, because no actor can attempt to do anything. Discharge whatever is your duty, and remain at your ease with having done your part.

कर्ता संस्त्वमसक्तत्वाद्भावाभावे रघूद्वह । असक्तत्वादकर्तापि कर्तृवत्स्पन्दनं कुतः ॥ ८ ॥

kartā saṃstvamasaktatvādbhāvābhāve raghūdvaha | asaktatvādakartāpi kartṛvatspandanaṃ kutaḥ || 8 ||

Though you are the actor of an action, yet think not yourself as such, minding your inability to do or undo any thing: for how can you boast yourself as the actor, when you know your inability for action.

सत्यं स्याच्चेदुपादेयं मिथ्या स्याद्धेयमेव चेत् । उपादेयैकसक्तत्वाद्युक्ता सक्तिर्हि कर्मणि ॥ ९ ॥

satyaṃ syāccedupādeyaṃ mithyā syāddheyameva cet | upādeyaikasaktatvādyuktā saktirhi karmaṇi || 9 ||

If truth is delectable and untruth is odious, then remain firm to what is good; and be employed in your duties.

यत्रेन्द्रजालमखिलं मायामयमवस्तुकम् । तत्र कास्था कथं नाम हेयोपादेयदृष्टयः ॥ १० ॥

yatrendrajālamakhilaṃ māyāmayamavastukam | tatra kāsthā kathaṃ nāma heyopādeyadṛṣṭayaḥ || 10 ||

But as the whole world is a gallery, a magic and an unreality;then say what reliance is there in it, and what signifies pleasurableness or unpleasurableness to any body.

संसारबीजकणिका यैषा विद्या रघूद्वह । एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११ ॥

saṃsārabījakaṇikā yaiṣā vidyā raghūdvaha | eṣā hyavidyamānaiva satīva sphāratāṃ gatā || 11 ||

Know Rama, this ovum of the world to be a delusion, and being inexistent in itself, appears as a real existence to others.

येयमाभोगिनिःसारा संसारारम्भचक्रिका । विज्ञेया वासनैषा सा चेतसो मोहदायिनी ॥ १२ ॥

yeyamābhoginiḥsārā saṃsārārambhacakrikā | vijñeyā vāsanaiṣā sā cetaso mohadāyinī || 12 ||

Know this busy sphere of the world, which is so full with its inessence; to be an ideal phantasm presented for the delusion of our minds.

चारुवंशलतेवान्तःशून्या निस्सारकोटरा । सरित्तरङ्गमालेव न व्युच्छिन्नापि नश्वरी ॥ १३ ॥

cāruvaṃśalatevāntaḥśūnyā nissārakoṭarā | sarittaraṅgamāleva na vyucchinnāpi naśvarī || 13 ||

It is like the beautiful bamboo plant, all hollow within, and without pith and marrow in the inside; and like the curling waves of the sea, both of which are born to perish without being uprooted from the bottom.

गृह्यमाणापि हस्तेन ग्रहीतुं नैव युज्यते । मृद्वप्यत्यन्ततीक्ष्णाग्रा निर्झरोर्मिरिवोत्थिता ॥ १४ ॥

gṛhyamāṇāpi hastena grahītuṃ naiva yujyate | mṛdvapyatyantatīkṣṇāgrā nirjharormirivotthitā || 14 ||

This world is as volatile as the air and water flying in the air, and hardly to be tangible or held fast in the hand; and as precipitous as the water-fall in its course.

दृश्यते प्रकराभासा सदर्थे नोपयुज्यते । तरङ्गिण्यतरङ्गाभा स्वाकारपरिनिष्ठिता ॥ १५ ॥

dṛśyate prakarābhāsā sadarthe nopayujyate | taraṅgiṇyataraṅgābhā svākārapariniṣṭhitā || 15 ||

It appears as a flowery garden, but never comes to any good use at all; so the billowy sea in the mirage, presents the form of water, without allaying our thirst.

क्वचिद्वक्राः क्वचित्स्पष्टा दीर्घाः खर्वाः स्थिराश्चलाः । यत्प्रसादोद्भवास्तस्माद्व्यतिरेकमुपागताः ॥ १५ ॥

kvacidvakrāḥ kvacitspaṣṭā dīrghāḥ kharvāḥ sthirāścalāḥ | yatprasādodbhavāstasmādvyatirekamupāgatāḥ || 15 ||

It appears as a flowery garden, but never comes to any good use at all; so the billowy sea in the mirage, presents the form of water, without allaying our thirst.

अन्तःशून्यापि सर्वत्र दृश्यते सारसुन्दरी । न क्वचित्संस्थितापीह सर्वत्रैवोपलक्ष्यते ॥ १७ ॥

antaḥśūnyāpi sarvatra dṛśyate sārasundarī | na kvacitsaṃsthitāpīha sarvatraivopalakṣyate || 17 ||

Though hollow in the inside, the world appears to be full with its apparent contents; and though all the worlds are continually in motion, yet they seem to be standing still.

जडैव चिन्मयीवासावन्यस्पन्दोपजीविनी । निमेषमप्यतिष्ठन्ती स्थैर्याशङ्कां प्रयच्छति ॥ १८ ॥

jaḍaiva cinmayīvāsāvanyaspandopajīvinī | nimeṣamapyatiṣṭhantī sthairyāśaṅkāṃ prayacchati || 18 ||

Whether they be dull matter or intelligences, their existence depends upon their motion; and these without stopping any where for a moment, present the sight of their being quite at rest.

ज्वालावच्छुद्धवर्णापि मषीमलिनकोटरा । वल्गत्यन्यप्रसादेन दीयते तदवेक्षणात् ॥ १९ ॥

jvālāvacchuddhavarṇāpi maṣīmalinakoṭarā | valgatyanyaprasādena dīyate tadavekṣaṇāt || 19 ||

Though they are as bright as light to sight, they are as opaque as the dark coal in their bowels; and though they are moved by a superior power, they appear to be moving of themselves.

आलोके विमले म्लाना तमस्यपि विराजते । मृगतृष्णेव शुष्काभा नानावर्णविलासिनी ॥ २० ॥

āloke vimale mlānā tamasyapi virājate | mṛgatṛṣṇeva śuṣkābhā nānāvarṇavilāsinī || 20 ||

They fade away before the brighter light of the sun, but brighten in the darkness of the night; their light is like that of the mirage, by reflection of sunbeams.

वक्रा विषमयी तन्वी मृद्वी संकटकर्कशा । ललनाचञ्चला लुब्धा तृष्णा कृष्णेव भोगिनी ॥ २१ ॥

vakrā viṣamayī tanvī mṛdvī saṃkaṭakarkaśā | lalanācañcalā lubdhā tṛṣṇā kṛṣṇeva bhoginī || 21 ||

Human avarice is as a sable serpent, crooked and venomous, thin and soft in its form; but rough and dangerous in its nature, and ever unsteady as a woman.

स्वयं दीपशिखेवाशु क्षीयते स्नेहसंक्षये । सिन्दूरधूलिलेखेव विना रागं विराजते ॥ २२ ॥

svayaṃ dīpaśikhevāśu kṣīyate snehasaṃkṣaye | sindūradhūlilekheva vinā rāgaṃ virājate || 22 ||

Our love of the world, ceases soon without the objects of our affection; as the lamp is extinguished without its oil, and as the vermilion mark, which is soon effaced.

क्षणप्रकाशतरला कृतसंस्था जडाशया । मुग्धानां त्रासजननी वक्रा विद्युदिवोदिता ॥ २३ ॥

kṣaṇaprakāśataralā kṛtasaṃsthā jaḍāśayā | mugdhānāṃ trāsajananī vakrā vidyudivoditā || 23 ||

Our false hopes are as transient, as the evanescent flash of lightnings; they glare and flare for a moment, but they disappear in the air as these transitory flashes of light.

यत्नाद्गृहीत्वा दहति भूत्वा भूत्वा प्रलीयते । लभ्यतेऽपि हि नान्विष्टा विद्युद्वदतिभङ्गुरा ॥ २४ ॥

yatnādgṛhītvā dahati bhūtvā bhūtvā pralīyate | labhyate'pi hi nānviṣṭā vidyudvadatibhaṅgurā || 24 ||

The objects of our desire are often had without our seeking; but they are as frail as the fire of heaven; they appear to vanish like the twinkling lightnings, and being held carefully in the hand, they burn it like the electric fire.

अप्रार्थितैवोपनता रमणीयाप्यनर्थदा । अकालपुष्पमालेव श्रेयसेनाभिनन्दिता ॥ २५ ॥

aprārthitaivopanatā ramaṇīyāpyanarthadā | akālapuṣpamāleva śreyasenābhinanditā || 25 ||

Many things come to us unasked, and though appearing delightsome at first, they prove troublesome to us at last. Hopes delayed, are as flowers growing out of season, which, neither bear their fruits, nor answer our purposes.

अत्यन्तविस्मृतैवातिसुखाय भ्रमदायिनी । दुःस्वप्नकलनेवेयमनर्थायैव तर्किता ॥ २६ ॥

atyantavismṛtaivātisukhāya bhramadāyinī | duḥsvapnakalaneveyamanarthāyaiva tarkitā || 26 ||

Every accident tends to our misery, as unpleasant dreams infest our sleep and disturb our rest.

प्रतिभासवशादेषा त्रिजगन्ति महान्ति च । मुहूर्तमात्रेणोत्पाद्य धत्ते ग्रासीकरोति च ॥ २७ ॥

pratibhāsavaśādeṣā trijaganti mahānti ca | muhūrtamātreṇotpādya dhatte grāsīkaroti ca || 27 ||

It is our delusion (avidya), that presents these many and big worlds before us; as our dreams produce, sustain and destroy all the appearances of vision in one minute.

मुहूर्तो वत्सरश्रेणी लवणस्यानया कृता । रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य निर्मिता ॥ २८ ॥

muhūrto vatsaraśreṇī lavaṇasyānayā kṛtā | rātrirdvādaśavarṣāṇi hariścandrasya nirmitā || 28 ||

It was delusion which made one minute, appear as many years to king Lavana; and the space of one night, seem as the long period of a dozen of years to Haris chandra.

वियोगिनामथान्येषां कान्ताविभवशालिनाम् । रात्रिर्वत्सरवद्दीर्घा भवेत्तस्याः प्रसादतः ॥ २९ ॥

viyogināmathānyeṣāṃ kāntāvibhavaśālinām | rātrirvatsaravaddīrghā bhavettasyāḥ prasādataḥ || 29 ||

Such also is the case with separated lovers among rich people, that a single night seems as a live long year to them, in the absence of their beloved.

सुखितस्याल्पतामेति दुःखितस्यैति दीर्घताम् । कालो यस्याः प्रसादेन विपर्यासैकशीलिनाम् ॥ ३० ॥

sukhitasyālpatāmeti duḥkhitasyaiti dīrghatām | kālo yasyāḥ prasādena viparyāsaikaśīlinām || 30 ||

It is this delusive avidya, that shortens the flight of time to the rich and happy; and prolongs its course, with the poor and miserable: all of whom are subject to the power of delusion vipary'asa.

अस्याः स्वसत्तामात्रेण कर्तृतैतासु वृत्तिषु । दीपस्यालोककार्याणां यथा तद्वन्न वस्तुतः ॥ ३१ ॥

asyāḥ svasattāmātreṇa kartṛtaitāsu vṛttiṣu | dīpasyālokakāryāṇāṃ yathā tadvanna vastutaḥ || 31 ||

The power of this delusion is essentially spread over all the works of creation, as the light of a lamp, is spread over things in its effulgence and not in substance.

सनितम्बस्तनी चित्रे न स्त्री स्त्रीधर्मिणी यथा । तथैवाकारचिन्तेयं कर्तुं योग्या न किंचन ॥ ३२ ॥

sanitambastanī citre na strī strīdharmiṇī yathā | tathaivākāracinteyaṃ kartuṃ yogyā na kiṃcana || 32 ||

As a female form represented in a picture is no woman, and has not the power of doing any thing; so this avidya which presents us the shapes of our desired objects in the picture of the mind, can produce nothing in reality.

मनोराज्यमिवाकारभासुरा सत्यवर्जिता । सहस्रशतशाखापि न किंचित्परमार्थतः ॥ ३३ ॥

manorājyamivākārabhāsurā satyavarjitā | sahasraśataśākhāpi na kiṃcitparamārthataḥ || 33 ||

The delusion consists in the building of aerial castles in the mind, without their substance; and though these appear in hundreds and thousands of shapes, they have no substantiality in them.

अरण्ये मृगतृष्णेव मिथ्यैवाडम्बरान्विता । विडम्बयति तान्मुग्धमृगानेव न मानुषान् ॥ ३४ ॥

araṇye mṛgatṛṣṇeva mithyaivāḍambarānvitā | viḍambayati tānmugdhamṛgāneva na mānuṣān || 34 ||

It deludes the ignorant, as a mirage misleads the deer in a desert;but it can not deceive the knowing man by its false appearances.

फेनमालेव संजातध्वस्ता विच्छेदवर्जिता । जडेव चञ्चलाकारा गृह्यमाणा न किंचन ॥ ३५ ॥

phenamāleva saṃjātadhvastā vicchedavarjitā | jaḍeva cañcalākārā gṛhyamāṇā na kiṃcana || 35 ||

These appearances like the foaming waters, are as continuous as they are evanescent, they are as fleeting as the driving frost, which can not be held in the hand.

अटत्युड्डामराकारा रजःप्रसरधूसरा । बलात्कल्पान्तवात्येव स्वाक्रान्तभुवनान्तरा ॥ ३६ ॥

aṭatyuḍḍāmarākārā rajaḥprasaradhūsarā | balātkalpāntavātyeva svākrāntabhuvanāntarā || 36 ||

This delusion holds the world in its grasp, and flies aloft with it in the air; it blinds us by the flying dust, which is raised by its furious blasts.

धूमालीवाङ्गसंलग्ना दाहखेदप्रदायिनी । गर्भीकृतरसाक्रम्य जगन्ति परिवर्तते ॥ ३७ ॥

dhūmālīvāṅgasaṃlagnā dāhakhedapradāyinī | garbhīkṛtarasākramya jaganti parivartate || 37 ||

Covered with dust and with heat and sweat of its body, it grasps the earth and flies all about the world. The deluded man ever toils and moils, and runs every where after his greed.

धारा जलधरस्येव सुदीर्घा जलनिर्मिता । असारसंसारदृढा रज्जुस्तृणगणैरिव ॥ ३८ ॥

dhārā jaladharasyeva sudīrghā jalanirmitā | asārasaṃsāradṛḍhā rajjustṛṇagaṇairiva || 38 ||

As the drops of rain water, falling from the clouds, form the great rivers and seas; and as the scattered straws being tied together, make the strong rope for the bondage of beasts; so the combination of all the delusive objects in the world, makes the great delusion of Maya and Moha.

तरङ्गोत्पलमालेव कल्पनामात्रवर्णिता । मृणालीव बहुच्छिद्रा पङ्कप्रौढा जलात्मिका ॥ ३९ ॥

taraṅgotpalamāleva kalpanāmātravarṇitā | mṛṇālīva bahucchidrā paṅkaprauḍhā jalātmikā || 39 ||

The poets describe the fluctuations of the world as a series of waves and the world itself, as a bed of lotuses: pleasant to sight, but floating on the unstable element. But I compare it with the porous stalk of the lotus, which is full of perforations and foramens inside; and as a pool of mud and mire, with the filth of our sins.

जनेन दृश्यते वृद्धितत्परा नच वर्धते । विषास्वाद इवापातमधुराऽन्ते सुदारुणा ॥ ४० ॥

janena dṛśyate vṛddhitatparā naca vardhate | viṣāsvāda ivāpātamadhurā'nte sudāruṇā || 40 ||

Men think much of their improvement, and of many other things on earth; but there is no improving in this decaying world; which is as a tempting cake with a coating of sweets, but full of deadly gall within.

नष्टा दीपशिखेवैषा न जाने क्वेव गच्छति । मिहिकेवाग्रदृष्टापि गृह्यमाणा न किंचन ॥ ४१ ॥

naṣṭā dīpaśikhevaiṣā na jāne kveva gacchati | mihikevāgradṛṣṭāpi gṛhyamāṇā na kiṃcana || 41 ||

It is as an extinguishing lamp, whose flame is lost and fled we know not where. It is visible as a mist, but try to lay hold on it, and it proves to be nothing.

पांसुमुष्टिरिवाकीर्य प्रेक्षिता पारमाणवी । आकाशनीलिमेवैषा निर्निमित्तैव दृश्यते ॥ ४२ ॥

pāṃsumuṣṭirivākīrya prekṣitā pāramāṇavī | ākāśanīlimevaiṣā nirnimittaiva dṛśyate || 42 ||

This earth is a handful of ashes, which being flung aloft flies in particles of dust; and the upper sky which appears to be blue, has no blueness in it.

द्विचन्द्रमोहवज्जाता स्वप्नवद्विहितभ्रमा । यथा नौयायिनः स्थाणुस्पन्दस्तद्वदिहोत्थिता ॥ ४३ ॥

dvicandramohavajjātā svapnavadvihitabhramā | yathā nauyāyinaḥ sthāṇuspandastadvadihotthitā || 43 ||

There is the same delusion here on earth, as in the appearance of couple of moons in the sky; and in the vision of things in a dream, as also in the motion of immovable things on the land, to the passenger in a boat.

अनयोपहते चित्ते दीर्घकालमिवाकुलैः । जनैराकल्प्यते दीर्घसंसारस्वप्नविभ्रमः ॥ ४४ ॥

anayopahate citte dīrghakālamivākulaiḥ | janairākalpyate dīrghasaṃsārasvapnavibhramaḥ || 44 ||

Men being long deluded by this error, which has fastly laid hold of their minds, imagine a long duration of the world, as they do of the scenes in their dreams.

अनयोपहते स्वस्मिंश्चित्राश्चेतसि विभ्रमाः । उत्पद्यन्ते विनश्यन्ति तरङ्गास्तोयधेरिव ॥ ४५ ॥

anayopahate svasmiṃścitrāścetasi vibhramāḥ | utpadyante vinaśyanti taraṅgāstoyadheriva || 45 ||

The mind being thus deluded by this error, sees the wonderful productions of world, to rise and fall within itself like the waves of the sea.

मनोज्ञमपि सत्यं च दृश्यते सदसत्तया । अमनोज्ञमसत्यं च दृश्यते सत्तयाप्यसत् ॥ ४६ ॥

manojñamapi satyaṃ ca dṛśyate sadasattayā | amanojñamasatyaṃ ca dṛśyate sattayāpyasat || 46 ||

Things which are real and good, appear as otherwise in our error; while those that are unreal and noxious, appear as real and good to our deluded understandings.

पदार्थरथमारूढा भावनैषा बलान्विता । आक्रामति मनः क्षिप्रं विहगं वागुरा यथा ॥ ४७ ॥

padārtharathamārūḍhā bhāvanaiṣā balānvitā | ākrāmati manaḥ kṣipraṃ vihagaṃ vāgurā yathā || 47 ||

Our strong avarice riding on the vehicle of the desired object, chases the fleeting mind as bird-catchers do the flying birds in nets.

करुणास्यन्दमानाक्षी स्रवन्क्षीरलवस्तनी । भवत्युल्लसितानन्दं जननी गृहिणी यथा ॥ ४८ ॥

karuṇāsyandamānākṣī sravankṣīralavastanī | bhavatyullasitānandaṃ jananī gṛhiṇī yathā || 48 ||

Delusion like a mother and wife often offers us fresh delights, with her tender looks and breasts distilling sweet milk.

विषीकरोति निःस्यन्दसंतर्पितजगत्त्रयम् । सुधार्द्रार्द्रमपि क्षिप्रं प्रवृद्धं बिम्बमैन्दवम् ॥ ४९ ॥

viṣīkaroti niḥsyandasaṃtarpitajagattrayam | sudhārdrārdramapi kṣipraṃ pravṛddhaṃ bimbamaindavam || 49 ||

But these delights serve only to poison us, while they seem to cool the worlds with their distillation; just as the crescent orb of the moon, injures us with too much of her moistening influence, while it appears to refresh us with her full bright beams.

उन्मत्तरववेतालनर्तनारम्भसंभ्रमम् । स्थाणवः संप्रयच्छन्ति मूका अप्येतयान्धया ॥ ५० ॥

unmattaravavetālanartanārambhasaṃbhramam | sthāṇavaḥ saṃprayacchanti mūkā apyetayāndhayā || 50 ||

Blind delusion turns the meek, mild and mute men, to giddy and vociferous fools; as the silent Vetalas become in their revelous dancings, amidst the silent woods at night.

संध्यादिषु च कालेषु लोष्टपाषाणभित्तयः । अस्याः प्रसादात्दृश्यन्ते सर्पाजगरदृष्टिभिः ॥ ५१ ॥

saṃdhyādiṣu ca kāleṣu loṣṭapāṣāṇabhittayaḥ | asyāḥ prasādātdṛśyante sarpājagaradṛṣṭibhiḥ || 51 ||

It is under the influence of delusion, that we see the shapes of snakes and serpents, in our brick-built and stone made houses at night falls.

एकोऽपि द्वितयोदेति यथा द्विशशिदर्शने । दूरमभ्याशतां याति स्वप्ने स्वमरणं यथा ॥ ५२ ॥

eko'pi dvitayodeti yathā dviśaśidarśane | dūramabhyāśatāṃ yāti svapne svamaraṇaṃ yathā || 52 ||

It makes a single thing appear as double, as in the sight of two moons in the sky; and brings near to us whatever is at a distance, as in our dreams; and even causes us to dream ourselves as dead in sleep.

आदीर्घं क्षणतामेति कालस्येष्टा यथा निशा । क्षणो वर्षमिवाभाति कान्ताविरहिणामिव ॥ ५३ ॥

ādīrghaṃ kṣaṇatāmeti kālasyeṣṭā yathā niśā | kṣaṇo varṣamivābhāti kāntāvirahiṇāmiva || 53 ||

It causes the long to appear as short, as our nightly sleep shortens the duration of time; and makes a moment appear as a year, as in the case of separated lovers.

न तदस्तीह यन्नाम न करोतीयमुद्धता । अस्यास्त्वकिंचनायास्तु शक्ततां पश्य राघव ॥ ५४ ॥

na tadastīha yannāma na karotīyamuddhatā | asyāstvakiṃcanāyāstu śaktatāṃ paśya rāghava || 54 ||

Look at the power of this unsubstantial ignorance, a negative thing, and still there is nothing which it can not alter to some thing else.

संरोधयेत्प्रयत्नेन संविदेवाशु संविदम् । सरित्स्रोतोनिरोधेन शुष्यत्येषा मनोनदी ॥ ५५ ॥

saṃrodhayetprayatnena saṃvidevāśu saṃvidam | saritsrotonirodhena śuṣyatyeṣā manonadī || 55 ||

Therefore be diligent to stop the course of this delusion, by your right knowledge: as they dry up a channel by stopping the current of the stream.

श्रीराम उवाच । अविद्यमानयैवेदं पेलवांग्या सुतुच्छया । मिथ्याभावनया नाम चित्रमन्धीकृतं जगत् ॥ ५६ ॥

śrīrāma uvāca | avidyamānayaivedaṃ pelavāṃgyā sutucchayā | mithyābhāvanayā nāma citramandhīkṛtaṃ jagat || 56 ||

Rama said:—It is wonderful that a false conception, which has no real existence, and is so delicate as almost a nothing (but a name) should thus blind the understanding.

अरूपया निराकृत्या चारुचेतनहीनया । असत्येवाप्यनश्यन्त्या चित्रमन्धीकृतं जगत् ॥ ५७ ॥

arūpayā nirākṛtyā cārucetanahīnayā | asatyevāpyanaśyantyā citramandhīkṛtaṃ jagat || 57 ||

It is strange that something without form or figure, without sense or understanding, and which is unreal and vanishing, should so blindfold the world.

आलोकेन विनश्यन्त्या स्फुरन्त्या तमसोन्तरे । कौशिकेक्षणधर्मिण्या चित्रमन्धीकृतं जगत् ॥ ५८ ॥

ālokena vinaśyantyā sphurantyā tamasontare | kauśikekṣaṇadharmiṇyā citramandhīkṛtaṃ jagat || 58 ||

It is strange that a thing sparkling in darkness, and vanishing in day light, and mope-eyed as the moping owl, should thus keep the world in darkness.

कुकर्मैकान्तकारिण्या न सहन्त्या विलोकनम् । देहमप्यविजानन्त्या चित्रमन्धीकृतं जगत् ॥ ५९ ॥

kukarmaikāntakāriṇyā na sahantyā vilokanam | dehamapyavijānantyā citramandhīkṛtaṃ jagat || 59 ||

It is strange that something prone to the doing of evil (deception), and unable to come to light and flying from sight, and having no bodily form whatever, should thus darken the world.

सुदीनाचारधर्मिण्या नित्यं प्राकृतकान्तया । अनारतास्तंगतया चित्रमन्धीकृतं जगत् ॥ ६० ॥

sudīnācāradharmiṇyā nityaṃ prākṛtakāntayā | anāratāstaṃgatayā citramandhīkṛtaṃ jagat || 60 ||

It is a wonder that one acting so miserly, and consorting with the mean and vile, and ever hiding herself in darkness, should thus domineer over the world.

अनन्तदुःखाकुलया सदैव मृतयानया । संबोधहीनया यत्र चित्रमन्धीकृतं जगत् ॥ ६१ ॥

anantaduḥkhākulayā sadaiva mṛtayānayā | saṃbodhahīnayā yatra citramandhīkṛtaṃ jagat || 61 ||

It is wonderful that fallacy which is attended with incessant woe and peril, and which is devoid of sense and knowledge, should keep the world in darkness.

कामकोपघनाङ्गिन्या तमःप्रसरवक्रया । अचिरेणाशरीरिण्या चित्रमन्धीकृतं जगत् ॥ ६२ ॥

kāmakopaghanāṅginyā tamaḥprasaravakrayā | acireṇāśarīriṇyā citramandhīkṛtaṃ jagat || 62 ||

It is to be wondered that error arising from anger and avarice, creeping crookedly in darkness, and liable to instant death (by its detection), should yet keep the world in blindness.

स्वात्मान्धरूपास्पदया जडया जाड्यजीर्णया । दुःखदीर्घप्रलापिन्या चित्रमन्धीकृतं जगत् ॥ ६३ ॥

svātmāndharūpāspadayā jaḍayā jāḍyajīrṇayā | duḥkhadīrghapralāpinyā citramandhīkṛtaṃ jagat || 63 ||

It is surprising that error which is a blind, dull and stupid thing itself, and which is falsely talkative at all times, should yet mislead others in the world.

पुरुषासङ्गसङ्गिन्या रागिण्या क्रिययानया । विद्रवन्त्या विवक्षासु चित्रमन्धीकृतः पुमान् ॥ ६४ ॥

puruṣāsaṅgasaṅginyā rāgiṇyā kriyayānayā | vidravantyā vivakṣāsu citramandhīkṛtaḥ pumān || 64 ||

It is astonishing, that falsehood should betray a man, after attaching so close to him as his consort, and showing all her endearments to him; but flying at the approach of his reason.

पुरुषस्य न या शक्ता सोढुमीक्षितुमप्यलम् । तया स्त्रियावरणया चित्रमन्धीकृतः पुमान् ॥ ६५ ॥

puruṣasya na yā śaktā soḍhumīkṣitumapyalam | tayā striyāvaraṇayā citramandhīkṛtaḥ pumān || 65 ||

It is strange that man should be blinded by the womanish attire of error, which beguiles the man but dares not to look at him face to face.

न यस्याश्चेतनैवास्ति याप्यनष्टैव नश्यति । तया स्त्रिया परुषया चित्रमन्धीकृतः पुमान् ॥ ६६ ॥

na yasyāścetanaivāsti yāpyanaṣṭaiva naśyati | tayā striyā paruṣayā citramandhīkṛtaḥ pumān || 66 ||

It is strange that man is blinded by his faithless consort of error, which has no sense nor intelligence, and which dies away without being killed.

अनन्तदुष्प्रसरविलासकारिणी क्षयोदयोन्मुखसुखदुःखभागिनी । इयं प्रभो विगलति केन वाऽसमा मनोगुहानिलयनिबद्धवासना ॥ ६७ ॥

anantaduṣprasaravilāsakāriṇī kṣayodayonmukhasukhaduḥkhabhāginī | iyaṃ prabho vigalati kena vā'samā manoguhānilayanibaddhavāsanā || 67 ||

Tell me Sir, how this error is to be dispelled, which has its seat in the desires, and is deeply rooted in the recesses of the heart and mind, and lead us to the channels of endless misery, by subjecting us to repeated births and deaths, and to the pains and pleasures of life.