13. Chapter 13

श्रीवसिष्ठ उवाच । परमे ब्रह्मणि स्फारे समे राम समस्थिते । अनुत्पन्ननभस्तेजस्तमःसत्ता चिदात्मनि ॥ १ ॥

śrīvasiṣṭha uvāca | parame brahmaṇi sphāre same rāma samasthite | anutpannanabhastejastamaḥsattā cidātmani || 1 ||

Vasishtha said:—Rama! When the Supreme Brahma remains in his resplendent and tranquil state (before creation), there is no essence of etherial light or heat or even darkness produced in the intellectual spirit.

पूर्वं चेत्यत्वकलनं सतश्चेत्यांशचेतनात् । उदेति चित्तकलनं चितिशक्तित्वचेतनात् ॥ २ ॥

pūrvaṃ cetyatvakalanaṃ sataścetyāṃśacetanāt | udeti cittakalanaṃ citiśaktitvacetanāt || 2 ||

The Sat-God has the attribute of Chetya—intellectuality at first, and it is from the intellection (Chetana) of his intellectual part (Chetyansa), that the epithet of mind (Chitta) is attributed to him. The faculties (Sakti) of his intellect (Chit), are called its intelligence.

ततो जीवत्वकलनं चेत्यसंयोगचेतनात् । ततोऽस्य मायाकलनं चेत्यैकपरतावशात् ॥ ३ ॥

tato jīvatvakalanaṃ cetyasaṃyogacetanāt | tato'sya māyākalanaṃ cetyaikaparatāvaśāt || 3 ||

The Chit or intellect has then the attribute of the Living soul (Jiva), from its intelligence (Chetana), and connection with the chetya or intelligible objects in nature. It is next attributed with the title of maya or illusion, from the subjection of its Chetya or cognizable objects only to itself—Aham matra.

ततो बुद्धित्वकलनमहन्तापरिणामतः । एतदेव मनस्तादिशब्दतन्मात्रकादिमत् ॥ ४ ॥

tato buddhitvakalanamahantāpariṇāmataḥ | etadeva manastādiśabdatanmātrakādimat || 4 ||

It has then the attribute of understanding (buddhi), from the excess of its egoism (ahanta), which is full with the purposes of its mind and the elements of sound &c.

उच्छूनादन्यतन्मात्रभावनाद्भूतरूपिणः । अयमित्थं महागुल्मो जगदादिर्विलोक्यते ॥ ५ ॥

ucchūnādanyatanmātrabhāvanādbhūtarūpiṇaḥ | ayamitthaṃ mahāgulmo jagadādirvilokyate || 5 ||

This (living, deluded and self reflecting) ego, is puffed up with thoughts of (possessing) all things, and looks upon the great arbour of the visible world,

झटित्येवं क्रमेणेति स्वप्ने पुरमिवाकृतम् । महाकाशमहाटव्यामुद्भूयोद्भूय नश्यति ॥ ६ ॥

jhaṭityevaṃ krameṇeti svapne puramivākṛtam | mahākāśamahāṭavyāmudbhūyodbhūya naśyati || 6 ||

But the living souls, like so many evanescent objects seen in a dream, are made to rise and fall one after the other, in this great forest of the world surrounded by the skies.

जगत्करञ्जकुञ्जानां बीजमेतदवापजम् । नापेक्षते किंचिदपि क्षितिवार्यनलादिकम् ॥ ७ ॥

jagatkarañjakuñjānāṃ bījametadavāpajam | nāpekṣate kiṃcidapi kṣitivāryanalādikam || 7 ||

But the world is (as continuous) as the grove of Karajna plants, growing from unsown seeds; and its elementary bodies of the water, fire, earth and air, have no regard for any body;

एतच्चिदात्मकं पश्चात्किलोर्व्यादि करिष्यति । स्वं स्वप्नवित्पुरमिव चिन्मात्रात्मकमेव यत् ॥ ८ ॥

etaccidātmakaṃ paścātkilorvyādi kariṣyati | svaṃ svapnavitpuramiva cinmātrātmakameva yat || 8 ||

The intellect which is the soul of the universe, creates afterwards the earth and all other things, as one remembering the objects of his dream,

जगदाद्यङ्कुरं यत्र तत्रस्थमपि मुञ्चति । जगतः पञ्चकं बीजं पञ्चकस्य चिदव्यया ॥ ९ ॥

jagadādyaṅkuraṃ yatra tatrasthamapi muñcati | jagataḥ pañcakaṃ bījaṃ pañcakasya cidavyayā || 9 ||

Wherever there is the germ of the world, it develops itself even at that place; the live elements are the five fold seed of the world, but the undecaying intellect is the seed of the quintuple.

यद्बीजं तत्फलं विद्धि तस्माद्ब्रह्ममयं जगत् । एवमेष महाकाशे सर्गादौ पञ्चको गणः ॥ १० ॥

yadbījaṃ tatphalaṃ viddhi tasmādbrahmamayaṃ jagat | evameṣa mahākāśe sargādau pañcako gaṇaḥ || 10 ||

As is the seed so is its fruit; hence know the world to be a form and full of God; and the spacious firmament to be the reservoir of the quintuple elements in the beginning of creation.

चिच्छक्त्या स्वाङ्गभूतात्मा कल्पितोस्ति न वास्तवः । अनेनोच्छूनतामेत्य यदपीदं वितन्यते ॥ ११ ॥

cicchaktyā svāṅgabhūtātmā kalpitosti na vāstavaḥ | anenocchūnatāmetya yadapīdaṃ vitanyate || 11 ||

The soul like the body, is composed of the powers of the Intellect, and does not subsist of itself; but being inflated by the same, it extends its bulk.

तदप्याकाशरूपात्मकल्पनात्मनि सन्मयम् । क्वचिन्न नाम तत्सिद्धं यदसिद्धेन साध्यते ॥ १२ ॥

tadapyākāśarūpātmakalpanātmani sanmayam | kvacinna nāma tatsiddhaṃ yadasiddhena sādhyate || 12 ||

But the vacuous form of the intellect, which is seated in the spiritual body of the soul, cannot be composed of solid reality (as the primary elements of matter). This is not possible; hence nothing can come out from an impossibility.

स्वरूपं यद्विकल्पात्म कथं तत्सत्यतामियात् । अथ चेत्पञ्चकं ब्रह्म ब्रह्मात्मकतया धिया ॥ १३ ॥

svarūpaṃ yadvikalpātma kathaṃ tatsatyatāmiyāt | atha cetpañcakaṃ brahma brahmātmakatayā dhiyā || 13 ||

Again that which is changeable in its form, cannot have its sameness at all times: hence if the essence of the quintuple elements, be attributed to Brahma, from the idea of their being the quintessence of his spirit, there can be no immaterial and immutable Brahma.

तत्पञ्चकं विद्धि प्रौढो ब्रह्मैव त्रिजगत्क्रमः । यथा स्फुरति सर्गादावेष पञ्चकसंभवः ॥ १४ ॥

tatpañcakaṃ viddhi prauḍho brahmaiva trijagatkramaḥ | yathā sphurati sargādāveṣa pañcakasaṃbhavaḥ || 14 ||

Therefore know this quintuple to be the developed Brahma himself, as he evolved them in the beginning, and as he is their producer for the creation of the world.

तथैवाद्येह भूतत्वे याति कारणतां स्वयम् । एवं न जायते किंचिज्जगज्जातं न लक्ष्यते ॥ १५ ॥

tathaivādyeha bhūtatve yāti kāraṇatāṃ svayam | evaṃ na jāyate kiṃcijjagajjātaṃ na lakṣyate || 15 ||

Thus He being the prime cause of their production, there is nothing that is produced (without) him, and the world is no product of itself.

स्वप्नसंकल्पपुरवदसत्सदनुभूयते । ब्रह्माकाशपराकाशे जीवाकाशत्वमात्मनि ॥ १६ ॥

svapnasaṃkalpapuravadasatsadanubhūyate | brahmākāśaparākāśe jīvākāśatvamātmani || 16 ||

The unreal appears as real as a city seen in a dream, and as a castle built in air by our hopes: so we place the living soul in ourselves, which has its foundation in the vacuous spirit of God.

इति चित्यवदातात्मा पृथ्व्यादीनामसंभवात् । इत्येष जीवः कथितो व्योम्नि स्वात्मा इवोदितः ॥ १७ ॥

iti cityavadātātmā pṛthvyādīnāmasaṃbhavāt | ityeṣa jīvaḥ kathito vyomni svātmā ivoditaḥ || 17 ||

Thus the brilliant spirit, which is situated in the Divine Intellect, being no earthly or any other material substance, is styled the living soul, and remains in vacuum as a luminous body rising in the sky.

जीवाकाशस्त्विमं देहं यथा विन्दति तच्छ्रुणु । जीवाकाशः स्वमेवासौ तस्मिंस्तु परमेश्वरे ॥ १८ ॥

jīvākāśastvimaṃ dehaṃ yathā vindati tacchruṇu | jīvākāśaḥ svamevāsau tasmiṃstu parameśvare || 18 ||

Hear now how this vacuous living soul, comes to be embodied in the human body, after its detachment as a spark from the totality of vital spirits, in the empty sphere of divine Intellect.

अणुतेजःकणोऽस्मीति स्वयं चेतति चिन्तया । यत्तदेवोच्छूनमिव भावयत्यात्मनाम्बरे ॥ १९ ॥

aṇutejaḥkaṇo'smīti svayaṃ cetati cintayā | yattadevocchūnamiva bhāvayatyātmanāmbare || 19 ||

The soul thinks itself as "a minute particle of light"at first, and then it considers itself as growing in the sphere of its consciousness.

असदेव सदाकारं संकल्पेन्दुर्यथा न सन् । तमेव भावयन् द्रष्ट्रदृश्यरूपतया स्थितः ॥ २० ॥

asadeva sadākāraṃ saṃkalpenduryathā na san | tameva bhāvayan draṣṭradṛśyarūpatayā sthitaḥ || 20 ||

The unreal appearing as real, proves to be unreal at last; as the fictitious moon becomes a nullity afterwards; so the soul continues to view itself subjectively and objectively both as the viewer and the view.

एक एव द्वितामेति स्वप्ने स्वमृतिबोधवत् । किंचित्स्थौल्यमिवादत्ते ततस्तारकतां विदन् ॥ २१ ॥

eka eva dvitāmeti svapne svamṛtibodhavat | kiṃcitsthaulyamivādatte tatastārakatāṃ vidan || 21 ||

Thus the single self becomes double as one sees his own death in a dream; and thus it waxes into bigness and thinks its vital spark as a star.

यथाभावितमात्रार्थभाविताद्विश्वरूपतः । स एव स्वात्मा सततोप्ययं सोहमिति स्वयम् ॥ २२ ॥

yathābhāvitamātrārthabhāvitādviśvarūpataḥ | sa eva svātmā satatopyayaṃ sohamiti svayam || 22 ||

As the soul goes on thinking itself the microcosm of the world (Viswarupa), so it falsely thinks itself as such in reality, as it is expressed by the dictum "Soham" "so am I."

चित्तात्प्रत्ययमाधत्ते स्वप्ने स्वामिव पान्थताम् । तारकाकारमाकारं भाविदेहाभिधं तथा ॥ २३ ॥

cittātpratyayamādhatte svapne svāmiva pānthatām | tārakākāramākāraṃ bhāvidehābhidhaṃ tathā || 23 ||

By thinking himself as such, man comes to believe it as true, as one believes himself as a traveller in his dream. So by thinking the soul as a star, he views it so within himself.

भावयत्येति तद्भावं चित्तं चेत्यार्थतामिव । परित्यज्यैव तद्बाह्यं ततस्तारककोटरे ॥ २४ ॥

bhāvayatyeti tadbhāvaṃ cittaṃ cetyārthatāmiva | parityajyaiva tadbāhyaṃ tatastārakakoṭare || 24 ||

By continued meditation of his soul as such, he loses his external sensations, and views this star in his cranium.

अन्तर्भाति बहिष्ठोऽपि पर्वतो मुकुरे यथा । कूपसंस्थो यथा देहः समुद्गकगतं वचः ॥ २५ ॥

antarbhāti bahiṣṭho'pi parvato mukure yathā | kūpasaṃstho yathā dehaḥ samudgakagataṃ vacaḥ || 25 ||

He sees the soul within him though it be without him; just as the mirror reflects the distant hill in itself; and the soul remains confined within him, as a body is confined in a well, and as a sound is shut up in the hollow of a cave.

स्वप्नसंकल्पयोः संविद्वेत्त्येतज्जीवकोऽणुके । स्वरूपतारकान्तस्थो जीवोऽयं चेतति स्वयम् ॥ २६ ॥

svapnasaṃkalpayoḥ saṃvidvettyetajjīvako'ṇuke | svarūpatārakāntastho jīvo'yaṃ cetati svayam || 26 ||

The consciousness of our dreams and desires, is but a particle (attribute) of the living soul, whose real form is that of a star waking (keeping watch) within us.

तदेतद्बुद्धिचित्तादिज्ञानसत्तादिरूपकम् । जीवाकाशः स्वतस्तत्र तारकाकाशकोशगम् ॥ २७ ॥

tadetadbuddhicittādijñānasattādirūpakam | jīvākāśaḥ svatastatra tārakākāśakośagam || 27 ||

Now this vacuous life, which is composed of the essences of the mind, understanding and knowledge, resides in the hollow sheath of the star.

प्रेक्षेऽहमिति भावेन द्रष्टुं प्रसरतीव खे । ततो रन्ध्रद्वयेनैव भाविबाह्याभिधं पुनः ॥ २८ ॥

prekṣe'hamiti bhāvena draṣṭuṃ prasaratīva khe | tato randhradvayenaiva bhāvibāhyābhidhaṃ punaḥ || 28 ||

It appears to me to take its flight to the sky, to see what is passing there (i. e. the manner in which the mental eye of the Yogi penetrates the regions of air). And then it enters the body by two holes, which have the names of the external organs (of sight) given them afterwards.

येन पश्यति तन्नेत्रयुगं नाम्ना भविष्यति । येन स्पृशति सा वै त्वग्यच्छृणोति श्रुतिस्तु सा ॥ २९ ॥

yena paśyati tannetrayugaṃ nāmnā bhaviṣyati | yena spṛśati sā vai tvagyacchṛṇoti śrutistu sā || 29 ||

The organs by which the embodied living soul, is to see (external objects), are called the eyes-netras (from their receiving (nayana) the light of the soul). That by which it is to feel, is styled the skin (twak or touch); and those whereby it is to hear, are termed the ears.

येन जिघ्रति तद्घ्राणं स स्वमात्मनि पश्यति । तत्तस्य स्वदनं पश्चाद्रसना चोल्लसिष्यति ॥ ३० ॥

yena jighrati tadghrāṇaṃ sa svamātmani paśyati | tattasya svadanaṃ paścādrasanā collasiṣyati || 30 ||

The organ of smelling is the nose said:—ghrana from its bearing the scent—ghrana to the soul; and that of taste is named as tongue rasana, for its conducting the rasa taste or flavour to the spirit.

स्पन्दते यत्स तद्वायुश्चेष्टा कर्मेन्द्रियव्रजम् । रूपालोकमनस्कारजातमित्यपि भावयत् ॥ ३१ ॥

spandate yatsa tadvāyuśceṣṭā karmendriyavrajam | rūpālokamanaskārajātamityapi bhāvayat || 31 ||

Then there is the breathing air (the air of breath or breath of life), which actuates the energies of the organs of action. It is this air which is the cause—of vision, and mover of the internal organs of the mind and thought.

आतिवाहिकदेहात्मा तिष्ठत्यम्बरमम्बरे । एवमुच्छूनतां तस्मिन्भावयंस्तेजसः कणे ॥ ३२ ॥

ātivāhikadehātmā tiṣṭhatyambaramambare | evamucchūnatāṃ tasminbhāvayaṃstejasaḥ kaṇe || 32 ||

This (vital breath) supports the embodied and all supporting soul (ativahika-dehatma) in the vacuity of the body, and fills and kindles it as the air does a spark of fire.

असत्यां सत्यसंकाशां ब्रह्मास्ते जीवशब्दवत् । इत्थं स जीवशब्दार्थः कलनाकुलतां गतः ॥ ३३ ॥

asatyāṃ satyasaṃkāśāṃ brahmāste jīvaśabdavat | itthaṃ sa jīvaśabdārthaḥ kalanākulatāṃ gataḥ || 33 ||

The word Jiva or the living soul (zoa), is brought under a figurative sense, 'to mean something real in the unreal body'. Hence Brahma is said to be the life and soul of the unreal world.

आतिवाहिकदेहात्मा चित्तदेहाम्बराकृतिः । स्वकल्पनान्त आकारमण्डं संस्थं प्रपश्यति ॥ ३४ ॥

ātivāhikadehātmā cittadehāmbarākṛtiḥ | svakalpanānta ākāramaṇḍaṃ saṃsthaṃ prapaśyati || 34 ||

The gross embodied soul, is of the form of vacuum like the mind and yet it imagines itself to reside in an ovum in the body, as Brahma is supposed to be seated in the mundane egg.

कश्चिज्जलगतं वेत्ति कश्चित्सम्राट्स्वरूपिणम् । भाविब्रह्माण्डकलनां पश्यत्यनुभवत्यपि ॥ ३५ ॥

kaścijjalagataṃ vetti kaścitsamrāṭsvarūpiṇam | bhāvibrahmāṇḍakalanāṃ paśyatyanubhavatyapi || 35 ||

Some view the spirit of God as floating on the surface of the (ante-mundane) waters (in the form of Narayana);and others view it in the person of the Lord of creatures (Brahma); while there are others, who look at it as infused throughout the creation in the figure of viraj. These are called the subtile and gross bodies of the soul.

आत्मगर्भगृहं चित्ताद्यथासंकल्पमात्मनः । देशकालक्रियाद्रव्यकल्पनावेदनं स तत् ॥ ३६ ॥

ātmagarbhagṛhaṃ cittādyathāsaṃkalpamātmanaḥ | deśakālakriyādravyakalpanāvedanaṃ sa tat || 36 ||

The soul or spirit is the spacious womb of productions, and the means of executing its own purposes, and of knowing the proper time and place, and the article and the manner of action.

भावयञ्छब्दनिर्माता शब्दैर्बध्नाति कल्पितैः । आतिवाहिकदेहोऽसावित्यसत्यजगद्भ्रमे ॥ ३७ ॥

bhāvayañchabdanirmātā śabdairbadhnāti kalpitaiḥ | ātivāhikadeho'sāvityasatyajagadbhrame || 37 ||

The mind is the inventor of words, expressive of ideas (in the soul), and subjects itself to the arbitary sounds of its own invention. Hence God is erroneously said to be embodied in words (sabda Brahma of Mimansa philosophy) in this world of errors.

असत्य एव कचति स्वप्ने खोड्डयनं यथा । इत्यनुत्पन्न एवासौ स्वयंभूः स्वयमुत्थितः ॥ ३८ ॥

asatya eva kacati svapne khoḍḍayanaṃ yathā | ityanutpanna evāsau svayaṃbhūḥ svayamutthitaḥ || 38 ||

The unproduced and self-born Brahma, that has risen of himself (and represents the mind), is as unreal as the soaring of a man in the sky in his dream.

आतिवाहिकदेहात्मा प्रभुराद्यः प्रजापतिः । एतस्मिन्नपि संपन्ने ब्रह्माण्डाकारिणि भ्रमे ॥ ३९ ॥

ātivāhikadehātmā prabhurādyaḥ prajāpatiḥ | etasminnapi saṃpanne brahmāṇḍākāriṇi bhrame || 39 ||

This all supporting-embodied soul, is the prime Lord of creatures, who is said to have formed this illusory frame of the world.

न किंचिदपि संपन्नं न च जातं न दृश्यते । तद्ब्रह्माकाशमाकाशमेव स्थितमनन्तकम् ॥ ४० ॥

na kiṃcidapi saṃpannaṃ na ca jātaṃ na dṛśyate | tadbrahmākāśamākāśameva sthitamanantakam || 40 ||

But there was nothing formed or born in it (in reality); nor is there any substance to be found in the world. It is the same vacuous form of Brahma still, whose essence is known to extend as the infinite space itself.

संकल्पनगराकारमेतत्सदपि नैव सत् । अनिर्मितमरागं च एतद्वै चित्रमुत्थितम् ॥ ४१ ॥

saṃkalpanagarākārametatsadapi naiva sat | anirmitamarāgaṃ ca etadvai citramutthitam || 41 ||

Things appearing as real, are as unreal as an imaginary city (Utopia), which presents a variety (of forms and colours) to the fancy, without being built or painted by any body.

अकृतं चानुभूतं च न सत्यं सत्यवत्स्थितम् । महाकल्पे विमुक्तत्वाद्ब्रह्मादीनामसंशयम् ॥ ४२ ॥

akṛtaṃ cānubhūtaṃ ca na satyaṃ satyavatsthitam | mahākalpe vimuktatvādbrahmādīnāmasaṃśayam || 42 ||

Nothing that is unmade or unthought of, can be real (either in substance or idea); and the gods Brahma and others, being freed from their avocations at the universal dissolution of existence, could neither resume their functions nor have materials for the same.

स्मृतिर्न प्राक्तनी काचित्कारणं वा स्वयंभुवः । तेन यादृक्स्वयंभूः स्यात्तादृक्तज्जमिदं स्मृतम् ॥ ४३ ॥

smṛtirna prāktanī kācitkāraṇaṃ vā svayaṃbhuvaḥ | tena yādṛksvayaṃbhūḥ syāttādṛktajjamidaṃ smṛtam || 43 ||

The self-born Brahma, having then neither his remembrance of the past, nor any material appliance at hand, could neither form an ideal or material world out of nothing. Therefore production of Brahma and formation of the universe are alike.

अनाद्यनुभवस्त्वित्थं योऽत्रास्ति वनिकादिके । स्वप्नानुभूतं पृथ्व्यादि प्रबोधे यादृशं भवेत् ॥ ४४ ॥

anādyanubhavastvitthaṃ yo'trāsti vanikādike | svapnānubhūtaṃ pṛthvyādi prabodhe yādṛśaṃ bhavet || 44 ||

The earth and all other existences, are but the eternal ideas of the divine mind, and they appear to us as objects of a dream in our waking state:

स्मृतः स व्योममात्रात्मा सर्वदैव स्मृतं जगत् । यत्र यत्र यथा तोये द्रवत्वं नाम भिद्यते ॥ ४५ ॥

smṛtaḥ sa vyomamātrātmā sarvadaiva smṛtaṃ jagat | yatra yatra yathā toye dravatvaṃ nāma bhidyate || 45 ||

The divine spirit is known to be vacuum only, and so also is the world ever known to be: (because the like produces the like). So all waters are alike liquid bodies, though they are made to pass under different names.

तत्र तत्र तथा नान्यः सर्गोऽस्ति परमात्मनि । सृष्टिरेवमियं प्रौढा सम एव त्वयं स्थितः ॥ ४६ ॥

tatra tatra tathā nānyaḥ sargo'sti paramātmani | sṛṣṭirevamiyaṃ prauḍhā sama eva tvayaṃ sthitaḥ || 46 ||

This creation is every where the same in the Supreme Spirit. It is but an evolution of the same (though presenting different aspects to us); and the creator is always and everywhere immutable in his nature.

भात्येवं नाम ब्रह्माण्डं व्योमात्मेवातिनिर्मलम् । दृश्यमेवमिदं शान्तं स्वात्मनिर्मितविभ्रमम् ॥ ४७ ॥

bhātyevaṃ nāma brahmāṇḍaṃ vyomātmevātinirmalam | dṛśyamevamidaṃ śāntaṃ svātmanirmitavibhramam || 47 ||

The vacuous universe, under the name of the mundane egg, shines as clearly as the Divine Spirit: it is calm in its appearance, and becomes disturbed by causes born in itself.

निराधारं निराधेयमद्वैतं चैक्यवर्जितम् । जगत्संविदि जातायामपि जातं न किंचन ॥ ४८ ॥

nirādhāraṃ nirādheyamadvaitaṃ caikyavarjitam | jagatsaṃvidi jātāyāmapi jātaṃ na kiṃcana || 48 ||

It is supported by the supportless supporter of all, who is one and without a second, but devoid of unity in (the variety of his) creation. All this is born in his consciousness, and therefore there is nothing that is produced anew.

परमाकाशमाशून्यमच्छमेव व्यवस्थितम् । सर्वसंसारता नास्ति यदेव तदवस्थितम् ॥ ४९ ॥

paramākāśamāśūnyamacchameva vyavasthitam | sarvasaṃsāratā nāsti yadeva tadavasthitam || 49 ||

He, who is of the form of unlimited space, and without any vacuity in it, (because nature abhors a vacuum); who is transparent yet teeming with abundance; who is the whole world (God in nature), without any worldliness in him; is verily the substratum of all.

नाधेयं तत्र नाधारो न दृश्यं न च द्रष्टृता । ब्रह्माण्डं नास्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥ ५० ॥

nādheyaṃ tatra nādhāro na dṛśyaṃ na ca draṣṭṛtā | brahmāṇḍaṃ nāsti na brahmā na ca vaitaṇḍikā kvacit || 50 ||

He, who is neither the container nor the contained, nor the view of the world; who is neither the world nor its creator (Brahma), and about whom there can be no dispute nor disputant; is verily the unknown God.

न जगन्नापि जगती शान्तमेवाखिलं स्थितम् । ब्रह्मैव कचति स्वच्छमित्थमात्मात्मनात्मनि ॥ ५१ ॥

na jagannāpi jagatī śāntamevākhilaṃ sthitam | brahmaiva kacati svacchamitthamātmātmanātmani || 51 ||

He, who is neither the passing world nor any of its passing things;who is quite at rest, yet situated in all things, (whether moving or quiescent); is the only Brahma that shines of himself in himself,

चित्त्वाद्द्रवत्वात्सलिलमिवावर्ततयात्मनि । असदेवेदमाभाति सदिवेहानुभूयते ॥ ५२ ॥

cittvāddravatvātsalilamivāvartatayātmani | asadevedamābhāti sadivehānubhūyate || 52 ||

As we form in ourselves the image of a whirlpool, by the idea of the fluidity of water in our minds; so the sight of the world produces the false notion of its reality in the mind.

विनश्यत्यसदेवान्ते स्वप्ने स्वमरणं यथा । अथवा स्वस्वरूपत्वात्सदेवेदमनामयम् । अखण्डितमनाद्यन्तं ज्ञानमात्राम्बरोदरम् ॥ ५३ ॥

vinaśyatyasadevānte svapne svamaraṇaṃ yathā | athavā svasvarūpatvātsadevedamanāmayam | akhaṇḍitamanādyantaṃ jñānamātrāmbarodaram || 53 ||

All unrealities become extinct at the end, as we see the death of our frail bodies in dreams. So we find on the contrary the essential part of our soul, to be unscathed by its own nature of indestructibility, and remaining in the form of everlasting consciousness in the atmosphere of our intellects.

आकाश एव परमे प्रथमः प्रजेशो नित्यं स्वयं कचति शून्यतया समो यः । स ह्यातिवाहिकवपुर्नतु भूतरूपी पृथ्व्यादि तेन न सदस्ति यथा न जातम् ॥ ५४ ॥

ākāśa eva parame prathamaḥ prajeśo nityaṃ svayaṃ kacati śūnyatayā samo yaḥ | sa hyātivāhikavapurnatu bhūtarūpī pṛthvyādi tena na sadasti yathā na jātam || 54 ||

Brahma the prime Lord of creatures, is ever manifest by himself in the form of vacuity in the Supreme spirit; and he being of a spiritual form as the mind, has no material body formed of earth as all other corporeal beings; and is therefore both real and unborn.