44. Chapter 44

श्रीवसिष्ठ उवाच । एतस्मिन्नन्तरे राजमहिषी मत्तयौवना । तद्विवेश गृहं लक्ष्मीरिव पङ्कजकोटरम् ॥ १ ॥

śrīvasiṣṭha uvāca | etasminnantare rājamahiṣī mattayauvanā | tadviveśa gṛhaṃ lakṣmīriva paṅkajakoṭaram || 1 ||

Vasishtha said:—At this instant the great queen, who was in the bloom of youthful beauty, entered the camp of Viduratha, as the goddess of grace pops upon the lotus flower.

आलोलमाल्यवसना भिन्नहारलताकुला । अनुयाता वयस्याभिर्दासीभिर्भयविह्वला ॥ २ ॥

ālolamālyavasanā bhinnahāralatākulā | anuyātā vayasyābhirdāsībhirbhayavihvalā || 2 ||

She was decorated with pendant wreaths of flowers and necklaces, and accompanied by a train of her youthful companions and handmaids, all terrified with fear.

चन्द्राननावदाताङ्गी श्वासोत्कम्पिपयोधरा । तारकाकारदशना स्थिता द्यौरिव रूपिणी ॥ ३ ॥

candrānanāvadātāṅgī śvāsotkampipayodharā | tārakākāradaśanā sthitā dyauriva rūpiṇī || 3 ||

With her face as bright as the moon and her form as fair as the lily, she appeared as a luminary of heaven, with her teeth shining as sets of stars, and her bosom throbbing with fear.

अथ तस्या वयस्यैका राजानं तं व्यजिज्ञपत् । भूतसंग्रामसंरब्धममरेन्द्रमिवाप्सराः ॥ ४ ॥

atha tasyā vayasyaikā rājānaṃ taṃ vyajijñapat | bhūtasaṃgrāmasaṃrabdhamamarendramivāpsarāḥ || 4 ||

Then the king was informed by one of her companions about the fate of the warfare, which resembled the onset of demons upon the Apsara tribe.

देव देवी सहास्माभिः पलाय्यान्तःपुरान्तरात् । शरणं देवमायाता वातार्तेव लता द्रुमम् ॥ ४ ॥

deva devī sahāsmābhiḥ palāyyāntaḥpurāntarāt | śaraṇaṃ devamāyātā vātārteva latā drumam || 4 ||

Then the king was informed by one of her companions about the fate of the warfare, which resembled the onset of demons upon the Apsara tribe.

राजन्दारा हृतास्तास्ते बलवद्भिरुदायुधैः । ऊर्मिजालैर्महाब्धीनां तीरद्रुमलता इव ॥ ६ ॥

rājandārā hṛtāstāste balavadbhirudāyudhaiḥ | ūrmijālairmahābdhīnāṃ tīradrumalatā iva || 6 ||

Behold! the ravishers ravishing the wives of the citizens with their uplifted arms, like the swelling waves of the sea carrying away the arbours of the bank in their rapid current.

अन्तःपुराधिपाः सर्वे पिष्टाः शत्रुभिरुद्धतैः । अशङ्किताभिपतितैर्वातैरिव वरद्रुमाः ॥ ७ ॥

antaḥpurādhipāḥ sarve piṣṭāḥ śatrubhiruddhataiḥ | aśaṅkitābhipatitairvātairiva varadrumāḥ || 7 ||

The guards of the royal harem are all crushed to death by the haughty marauders, as the sturdy trees of the forest are broken down by the furious tornado.

दूरेणाशङ्कमायातैः परैर्नः पुरमाहृतम् । रात्रौ वर्षास्विवोद्धोषैः कमलानीव वारिभिः ॥ ८ ॥

dūreṇāśaṅkamāyātaiḥ parairnaḥ puramāhṛtam | rātrau varṣāsvivoddhoṣaiḥ kamalānīva vāribhiḥ || 8 ||

Our armies frightened by the enemy from afar, dare not approach the falling city, as nobody ventures to rescue the lotus beds from a flood, under the threatening thunders of a rainy night.

धूमं वर्षद्भिरुन्नादैर्लेलिहानोग्रहेतिभिः । वह्निभिर्नः पुरं प्राप्तं परयोधैश्च भूरिभिः ॥ ९ ॥

dhūmaṃ varṣadbhirunnādairlelihānograhetibhiḥ | vahnibhirnaḥ puraṃ prāptaṃ parayodhaiśca bhūribhiḥ || 9 ||

The hostile force have poured upon the city in terrible numbers, and having set it on fire, are shouting loudly under the clouds of smoke, with their weapons brandishing on all sides.

परिवारैर्विलासिन्यो देव्य आहृत्य मूर्धजैः । आक्रन्दन्त्यो बलान्नीताः कुरर्य इव धीवरैः ॥ १० ॥

parivārairvilāsinyo devya āhṛtya mūrdhajaiḥ | ākrandantyo balānnītāḥ kurarya iva dhīvaraiḥ || 10 ||

The handsome ladies are dragged by the hair from amidst their families, in the manner of screaming cranes, caught and carried away by the cruel fowlers and fishermen.

इति नो येयमायाता शाखा प्रसरशालिनी । आपत्तामलमुद्धर्तुं देवस्यैवास्ति शक्तता ॥ ११ ॥

iti no yeyamāyātā śākhā prasaraśālinī | āpattāmalamuddhartuṃ devasyaivāsti śaktatā || 11 ||

Now we have brought this exuberant tender creeper to thee, that thou mayst save her from similar fate by thy might.

इत्याकर्ण्यावलोक्यासौ देव्यौ युद्धाय याम्यतः । क्षम्यतां मम भार्येयं युष्मत्पादाब्जषट्पदी ॥ १२ ॥

ityākarṇyāvalokyāsau devyau yuddhāya yāmyataḥ | kṣamyatāṃ mama bhāryeyaṃ yuṣmatpādābjaṣaṭpadī || 12 ||

Hearing this, he looked at the goddesses and said, now will I go to the war from here, and leave this my lady as an humble bee at your lotus feet.

इत्युक्त्वा निर्ययौ राजा कोपारुणितलोचनः । मत्तेभनिर्भिन्नवनः कन्दरादिव केसरी ॥ १३ ॥

ityuktvā niryayau rājā kopāruṇitalocanaḥ | mattebhanirbhinnavanaḥ kandarādiva kesarī || 13 ||

Saying so, the king rose in a rage from his seat and sprang like the enraged lion from the den, when pierced and pressed by the tusk of a furious elephant.

लीला लीलां ददर्शाथ स्वाकारसदृशाकृतिम् । प्रतिबिम्बमिवायातामादर्शे चारुदर्शनाम् ॥ १४ ॥

līlā līlāṃ dadarśātha svākārasadṛśākṛtim | pratibimbamivāyātāmādarśe cārudarśanām || 14 ||

The widowed Lila beheld the queen Lila to be exactly of her form and features, and took her for a true inflexion of herself in a mirror.

प्रबुद्धलीलोवाच । किमिदं देवि हे ब्रूहि कस्मादियमहं स्थिता । या साऽभवमहं पूर्वं कथं सेयमहं स्थिता ॥ ११ ॥

prabuddhalīlovāca | kimidaṃ devi he brūhi kasmādiyamahaṃ sthitā | yā sā'bhavamahaṃ pūrvaṃ kathaṃ seyamahaṃ sthitā || 11 ||

Now we have brought this exuberant tender creeper to thee, that thou mayst save her from similar fate by thy might.

मन्त्रिप्रभृतयः पौरा योधाः सबलवाहनाः । सर्व एव त एवेमे स्थितास्तत्र तथैव ते ॥ १६ ॥

mantriprabhṛtayaḥ paurā yodhāḥ sabalavāhanāḥ | sarva eva ta eveme sthitāstatra tathaiva te || 16 ||

I see this prime minister with all these soldiers and citizens, these forces and vehicles, to be the same as mine, and situated in the same place and manner as before.

तत्रापीह च हे देवि सर्वे कथमवस्थिताः । बहिरन्तश्च मुकुरे इवैते किं प्रचेतनाः ॥ १७ ॥

tatrāpīha ca he devi sarve kathamavasthitāḥ | bahirantaśca mukure ivaite kiṃ pracetanāḥ || 17 ||

How is it then, O goddess! that they came to be placed in this place. I see them as Images situated within and without the mirror of my mind, and know not whether these be living beings.

श्रीदेव्युवाच । यथा ज्ञप्तिरुदेत्यन्तस्तथानुभवति क्षणात् । चितिश्चेत्यार्थतामेति चित्तं चित्तार्थतामिव ॥ १८ ॥

śrīdevyuvāca | yathā jñaptirudetyantastathānubhavati kṣaṇāt | citiścetyārthatāmeti cittaṃ cittārthatāmiva || 18 ||

Sarasvati replied:—All our external perceptions of things, are the immediate effects of our internal conceptions of them. The intellect has the knowledge of all the intelligibles in it, as the mind has the impressions of mental objects in itself.

यादृगर्थं जगद्रूपं तत्रैवोदेति तत्क्षणात् । न देशकालदीर्घत्वं न वैचित्र्यं पदार्थजम् ॥ १९ ॥

yādṛgarthaṃ jagadrūpaṃ tatraivodeti tatkṣaṇāt | na deśakāladīrghatvaṃ na vaicitryaṃ padārthajam || 19 ||

The external world appears in an instant in the same form and manner to one, as he has its notion and impression in his intellect and mind; and no distance of time or place, nor any intermediate cause can create any difference in them.

बाह्यमाभ्यन्तरं भाति स्वप्नार्थोऽत्र निदर्शनम् । यदन्तः स्वप्नसंकल्पपुरं च कचनं चितेः ॥ २० ॥

bāhyamābhyantaraṃ bhāti svapnārtho'tra nidarśanam | yadantaḥ svapnasaṃkalpapuraṃ ca kacanaṃ citeḥ || 20 ||

The inward world is seen on the outside, as the internal impressions of our minds, appear to be seen without us in our dreams. Whatever is within us, the same appears without us, as in our dreams and desires, and in all our imaginations and fancies of objects.

तदेतद्बाह्यनाम्नैव स्वभ्यासात्सत्स्फुटं स्थितम् । यादृग्भावो मृतो भर्ता तव तस्मिंस्तदा पुरे ॥ २१ ॥

tadetadbāhyanāmnaiva svabhyāsātsatsphuṭaṃ sthitam | yādṛgbhāvo mṛto bhartā tava tasmiṃstadā pure || 21 ||

It is the constant habitude of your mind, that presented these things as realities to your sight, and you saw your husband in the same state in which you thought him to be, when he died in that city of yours.

तादृग्भावस्तमेवार्थं तत्रैव समुपागतः । अन्य एव ह्यमी भूतास्तेभ्यस्तास्तादृशा अपि ॥ २२ ॥

tādṛgbhāvastamevārthaṃ tatraiva samupāgataḥ | anya eva hyamī bhūtāstebhyastāstādṛśā api || 22 ||

It is the same place wherein he exists at present, and is presented with the same objects of his thought at present as he had at that moment. Any thing that appears to be different in this state, proceeds from the turn of his mind of thinking it so before.

सद्रूपा एव चैतस्य स्वप्नसंकल्पसैन्यवत् । अविसंवादि सर्वार्थरूपं यदनुभूयते ॥ २३ ॥

sadrūpā eva caitasya svapnasaṃkalpasainyavat | avisaṃvādi sarvārtharūpaṃ yadanubhūyate || 23 ||

All that appears real to him, is as unreal as his dream or desire, and the creation of his fancy; for every thing appears to be the same as it is thought of in the mind.

तस्य तावद्वद कथं कीदृशी वापि सत्यता । अथवोत्तरकाले तु भङ्गुरत्वादवस्तु तत् ॥ २४ ॥

tasya tāvadvada kathaṃ kīdṛśī vāpi satyatā | athavottarakāle tu bhaṅguratvādavastu tat || 24 ||

Say therefore what truth can there be in these visionary objects, which are altogether unsubstantial as dreams, and vanish in the end into airy nothing.

ईदृक्च सर्वमेवेदं तत्र का नास्तिताधिका । स्वप्ने जाग्रदसद्रूपा स्वप्नो जाग्रत्यसन्मयः ॥ २५ ॥

īdṛkca sarvamevedaṃ tatra kā nāstitādhikā | svapne jāgradasadrūpā svapno jāgratyasanmayaḥ || 25 ||

Know then every thing to be no better than nothing; and as a dream proves to be nothing upon waking, so is waking also a dream and equally nothing at death.

मृतिर्जन्मन्यसद्रूपा मृत्यां जन्माप्यसन्मयम् । विशरेद्विशरारुत्वादनुभूतेश्च राघव ॥ २६ ॥

mṛtirjanmanyasadrūpā mṛtyāṃ janmāpyasanmayam | viśaredviśarārutvādanubhūteśca rāghava || 26 ||

Death in life time is a nullity, and life in death becomes null and extinct; and these extinctions of life and death, proceed from the fluctuating nature of our notions of them.

एवं न सन्नासदिदं भ्रान्तिमात्रं विभासते । महाकल्पान्तसंपत्तावप्यद्याथ युगेऽनघ ॥ २७ ॥

evaṃ na sannāsadidaṃ bhrāntimātraṃ vibhāsate | mahākalpāntasaṃpattāvapyadyātha yuge'nagha || 27 ||

So there is neither any entity nor nonentity either, but both appear to us as fallacies by turns. For what neither was before, nor will be, after a Kalpa=creation or dissolution, the same cannot exist to-day or in any Yuga=age, whether gone before or coming afterwards.

न कदाचन यन्नास्ति तद्ब्रह्मैवास्ति तज्जगत् । तस्मिन्मध्ये कचन्तीमा भ्रान्तयः सृष्टिनामिकाः ॥ २८ ॥

na kadācana yannāsti tadbrahmaivāsti tajjagat | tasminmadhye kacantīmā bhrāntayaḥ sṛṣṭināmikāḥ || 28 ||

That which is never inexistent, is the ever existent Brahma, and the same is the world. It is in him that we see everything to rise and fall by our fallacy, and what we falsely term as the creation or the created.

व्योम्नि केशोण्ड्रकानीव न कचन्तीव वस्तुतः । यथा तरङ्गा जलधौ तथेमाः सृष्टयः परे ॥ २९ ॥

vyomni keśoṇḍrakānīva na kacantīva vastutaḥ | yathā taraṅgā jaladhau tathemāḥ sṛṣṭayaḥ pare || 29 ||

As phantoms appearing in the vacuum, are all vacant and void, and as the waves of the sea, are no other than its water; so do these created things exist and appear in Brahma only.

उत्पत्त्योत्पत्त्य लीयन्ते रजांसीव महानिले । तस्माद्भ्रान्तिमयाभासे मिथ्यात्वमहमात्मनि ॥ ३० ॥

utpattyotpattya līyante rajāṃsīva mahānile | tasmādbhrāntimayābhāse mithyātvamahamātmani || 30 ||

As the minutiae appearing in the air, vanish in the air; and as the dust driven by the winds, are lost in the winds; so the false notions of yourself and myself, are lost in that Supreme self, in which all things rise and fall like waves of the ocean.

मृगतृष्णाजलचये कैवास्था सर्गभस्मनि । भ्रान्तयश्च न तत्रान्यास्तास्तदेव परं पदम् ॥ ३१ ॥

mṛgatṛṣṇājalacaye kaivāsthā sargabhasmani | bhrāntayaśca na tatrānyāstāstadeva paraṃ padam || 31 ||

What reliance can there be in this dust of creation, which is no more than the water of the mirage? The knowledge of individualities is mere fallacy, when every thing is united in that sole unity.

घने तमसि यक्षाभास्तम एव न यक्षकः । तस्माज्जन्ममृतिर्मोहो व्यामोहत्वमिदं ततम् ॥ ३२ ॥

ghane tamasi yakṣābhāstama eva na yakṣakaḥ | tasmājjanmamṛtirmoho vyāmohatvamidaṃ tatam || 32 ||

We see apparitions in the dark, though the darkness itself is no apparition; so our lives and deaths are the false notions of our error, and the whole existence is equally the production of gross error.

सर्वं तत्समहाकल्पं शान्तौ यदवशिष्यते । नातः सत्यमिदं दृश्यं न चासत्यं कदाचन ॥ ३३ ॥

sarvaṃ tatsamahākalpaṃ śāntau yadavaśiṣyate | nātaḥ satyamidaṃ dṛśyaṃ na cāsatyaṃ kadācana || 33 ||

All this is Himself, for He is the great Kalpa or will which produces every thing; it is He that exists when all things are extinct in Him; and therefore these appearances, are neither real nor unreal of themselves.

द्वयमेवैतदथवा ब्रह्म तत्रैव संभवात् । आकाशे परमाण्वन्तर्द्रव्यादेरणुकेऽपि च ॥ ३४ ॥

dvayamevaitadathavā brahma tatraiva saṃbhavāt | ākāśe paramāṇvantardravyāderaṇuke'pi ca || 34 ||

But to say both (the real and unreal) to be Brahma, is a contradiction; therefore it is He, who fills the infinity of space, and abides equally in all things and their minutest particles.

जीवाणुर्यत्र तत्रेदं जगद्वेत्ति निजं वपुः । अग्निरौष्ण्यं यथा वेत्ति निजभावक्रमोदितम् ॥ ३५ ॥

jīvāṇuryatra tatredaṃ jagadvetti nijaṃ vapuḥ | agnirauṣṇyaṃ yathā vetti nijabhāvakramoditam || 35 ||

Wherever the spirit of Brahma abides, and even in the minute animalcule, it views the whole world in itself; like one thinking on the heat and cold of fire and frost, has the same sensation within himself at that moment.

पश्यतीदं तथैवात्मा स्वात्मभूतं विशुद्धचित् । यथा सूर्योदये गेहे भ्रमन्ति त्रसरेणवः ॥ ३६ ॥

paśyatīdaṃ tathaivātmā svātmabhūtaṃ viśuddhacit | yathā sūryodaye gehe bhramanti trasareṇavaḥ || 36 ||

So doth the pure intellect perceive the Holy Spirit of God within itself, just as one sees the particles of light flying in his closet at sunrise.

तथेमे परमाकाशे ब्रह्माण्डत्रसरेणवः । यथा वायौ स्थितः स्पन्द आमोदः शून्यमम्बरे ॥ ३७ ॥

tatheme paramākāśe brahmāṇḍatrasareṇavaḥ | yathā vāyau sthitaḥ spanda āmodaḥ śūnyamambare || 37 ||

So do these multitudes of worlds, move about as particles in the infinite space of the Divine mind, as the particles of odoriferous substances oscillate in the empty air.

पिण्डग्रहविनिर्मुक्तं तथा विश्वं स्थितं परे । भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः ॥ ३८ ॥

piṇḍagrahavinirmuktaṃ tathā viśvaṃ sthitaṃ pare | bhāvābhāvagrahotsargasthūlasūkṣmacarācarāḥ || 38 ||

In this manner does this world abide in its incorporeal state in the mind of God, with all its modifications of existence and inexistence, emanation and absorption, of its condensation and subtilization and its mobility and rest.

विवर्जितस्यावयवैर्भागा ब्रह्मण ईदृशाः । साकारस्यावबोधाय विज्ञेया भवताधुना ॥ ३९ ॥

vivarjitasyāvayavairbhāgā brahmaṇa īdṛśāḥ | sākārasyāvabodhāya vijñeyā bhavatādhunā || 39 ||

But you must know all these modes and these conditions of being to belong to material bodies only and not to the spirit, which is unconditioned and indivisible;

अनन्याः स्वात्मनस्तस्य तेनानवयवा इव । यथास्थितमिदं विश्वं निजभावक्रमोदितम् ॥ ४० ॥

ananyāḥ svātmanastasya tenānavayavā iva | yathāsthitamidaṃ viśvaṃ nijabhāvakramoditam || 40 ||

And as there is no change or division of one's own soul, so there is no partition or variation of the Supreme Spirit. It is according to the ideas in our minds, that we view things in their different aspects before us.

रिक्तं न विश्वशब्दार्थैरनन्यद्ब्रह्मणि स्थितम् । न तत्सत्यं न चासत्यं रज्जुसर्पभ्रमो यथा ॥ ४१ ॥

riktaṃ na viśvaśabdārthairananyadbrahmaṇi sthitam | na tatsatyaṃ na cāsatyaṃ rajjusarpabhramo yathā || 41 ||

Yet the word world said:—visva—all, is not a meaningless term; it means the all as contained in Brahma (who is to pan). Therefore it is both real and unreal at the same time like the fallacy of a snake in a rope.

मिथ्यानुभूतितः सत्यमसत्यं सत्परीक्षितम् । परमं कारणं चित्त्वाज्जीवत्वमिति चेत्यलम् ॥ ४२ ॥

mithyānubhūtitaḥ satyamasatyaṃ satparīkṣitam | paramaṃ kāraṇaṃ cittvājjīvatvamiti cetyalam || 42 ||

It is the false notion (of the snake), that makes the true (rope) to appear as the untrue snake to us, which we are apt to take for the true snake itself, so we take the Divine Intellect, which is the prime cause of all, as a living soul (like ours), by mistake.

ततस्तथैवानुभवाज्जीवत्वं विन्दति स्फुटम् । सत्यं भवत्वसत्यं वा खे विभातमिदं जगत् ॥ ४३ ॥

tatastathaivānubhavājjīvatvaṃ vindati sphuṭam | satyaṃ bhavatvasatyaṃ vā khe vibhātamidaṃ jagat || 43 ||

It is this notion (of the living soul), that makes us to think ourselves as living beings, which whether it be false or true, is like the appearance of the world in empty air.

रञ्जयत्येव जीवाणुः स्वेच्छाभिरनुभूतिभिः । अनुभूयन्तु एवाशु काश्चित्पूर्वानुभूतितः ॥ ४४ ॥

rañjayatyeva jīvāṇuḥ svecchābhiranubhūtibhiḥ | anubhūyantu evāśu kāścitpūrvānubhūtitaḥ || 44 ||

Thus these little animals delight themselves with their own misconceived idea of being living beings, while there are others who think themselves so, by their preconceived notions as such.

अपूवानुभवाः काश्चित्समाश्चैवासमास्तथा । क्वचित्कदाचित्ता एव क्वचिदर्धसमा अपि ॥ ४५ ॥

apūvānubhavāḥ kāścitsamāścaivāsamāstathā | kvacitkadācittā eva kvacidardhasamā api || 45 ||

Some there are that have no preconceived notions, and others that retain the same as or somewhat different notions of themselves than before. Somewhere the inborn notions are predominant, and sometimes they are entirely lost.

कचन्त्यसत्याः सत्याभा जीवाकाशेऽनुभूतयः । तत्कुलास्तत्समाचारास्तज्जन्मानस्तदीहिताः ॥ ४६ ॥

kacantyasatyāḥ satyābhā jīvākāśe'nubhūtayaḥ | tatkulāstatsamācārāstajjanmānastadīhitāḥ || 46 ||

Our preconceived notions of ourselves, represent unrealities as realities to our minds, and present the thoughts of our former family and birth, and the same occupations and professions before us.

त एव मन्त्रिणः पौराः प्रतिभाने भवन्ति च । ते चैवात्मन्यलं सत्या देशकालेहितैः समाः ॥ ४७ ॥

ta eva mantriṇaḥ paurāḥ pratibhāne bhavanti ca | te caivātmanyalaṃ satyā deśakālehitaiḥ samāḥ || 47 ||

Such are the representations of your former ministers and citizens, imprinted as realities in your soul, together with the exact time and place and manner of their functions, as before.

सर्वगात्मस्वरूपायाः प्रतिभाया इति स्थितिः । यथा राजात्मनि व्योम्नि प्रतिभोदेति सन्मयी ॥ ४८ ॥

sarvagātmasvarūpāyāḥ pratibhāyā iti sthitiḥ | yathā rājātmani vyomni pratibhodeti sanmayī || 48 ||

And as the intelligence of all things, is present in the omniscient spirit of God, so is the idea of royalty inherent in the soul of the prince.

तथा तदग्रगोदेति सत्येव प्रतिभाम्बरे । त्वच्छीला त्वत्समाचारा त्वत्कुला त्वद्वपुर्मयी ॥ ४९ ॥

tathā tadagragodeti satyeva pratibhāmbare | tvacchīlā tvatsamācārā tvatkulā tvadvapurmayī || 49 ||

This notion of his goes before him as his shadow in the air, with the same stature and features, and the same acts and movements as he had before.

इति लीलेयमाभाति प्रतिभाप्रतिबिम्बजा । सर्वगे संविदादर्शे प्रतिभा प्रतिबिम्बति ॥ ५० ॥

iti līleyamābhāti pratibhāpratibimbajā | sarvage saṃvidādarśe pratibhā pratibimbati || 50 ||

In this manner, Lila! Know this world to be but a shadowy reflection of the eternal ideas of God; and this reflection is caught by or refracted in the consciousness of all animal souls as in a prismatic mirror.

यादृशी यत्र सा तत्र तथोदेति निरन्तरम् । जीवाकाशस्य यान्तस्था प्रतिभा कुरुते स्वयम् । सा बहिश्च चिदादर्शे प्रतिबिम्बादियं स्थिता ॥ ५१ ॥

yādṛśī yatra sā tatra tathodeti nirantaram | jīvākāśasya yāntasthā pratibhā kurute svayam | sā bahiśca cidādarśe pratibimbādiyaṃ sthitā || 51 ||

Everything shows itself in every place in the form in which it is;so whatever there is in the living soul, casts out a reflection of itself, and a shadow of it is caught by the intellect, which is situated without it.

एषा त्वमम्बरमहं भुवनं धरा च राजेति सर्वमहमेव विभातमात्रम् । चिद्व्योमबिल्वजठरं विदुरङ्ग विद्धि त्वं तेन शान्तमलमास्स्व यथास्थितेह ॥ ५२ ॥

eṣā tvamambaramahaṃ bhuvanaṃ dharā ca rājeti sarvamahameva vibhātamātram | cidvyomabilvajaṭharaṃ viduraṅga viddhi tvaṃ tena śāntamalamāssva yathāsthiteha || 52 ||

Here is the sky containing the world, which contains this earth, wherein you and myself and this prince are situated, as reflections of the One Ego only. Know all these to be contained within the vacuous womb of the Intellect, and to remain as tranquil and transparent as vacuity itself.