5. Chapter 5

श्रीराम उवाच । भगवन्मुनिशार्दूल किमिवेह मनोभ्रमे । विद्यते कथमुत्पन्नं मनो मायामयं कुतः ॥ १ ॥

śrīrāma uvāca | bhagavanmuniśārdūla kimiveha manobhrame | vidyate kathamutpannaṃ mano māyāmayaṃ kutaḥ || 1 ||

Rama said:—Tell me, O chief of the sages! what cause is it that leads to our misconception of the mind, how it is produced and what is the source of its illusion.

उत्पत्तिमादाविति मे समासेन वद प्रभो । प्रवक्ष्यसि ततः शिष्टं वक्तव्यं वदतां वर ॥ २ ॥

utpattimādāviti me samāsena vada prabho | pravakṣyasi tataḥ śiṣṭaṃ vaktavyaṃ vadatāṃ vara || 2 ||

Tell me sir, in brief of the first production (of the mind), and then, O best of the eloquent, you may tell the rest, that is to be said on the subject.

श्रीवसिष्ठ उवाच । महाप्रलयसंपत्तावसतां समुपागते । अशेषदृश्यसर्गादौ शान्तमेवावशिष्यते ॥ ३ ॥

śrīvasiṣṭha uvāca | mahāpralayasaṃpattāvasatāṃ samupāgate | aśeṣadṛśyasargādau śāntamevāvaśiṣyate || 3 ||

Vasishtha replied:—Incident to the universal dissolution, when all things were reduced to nothing, this infinity of visible objects remained in a state of calm and quiet before their creation.

आस्तेऽनस्तमितो भास्वानजो देवो निरामयः । सर्वदा सर्वकृत्सर्वः परमात्मा महेश्वरः ॥ ४ ॥

āste'nastamito bhāsvānajo devo nirāmayaḥ | sarvadā sarvakṛtsarvaḥ paramātmā maheśvaraḥ || 4 ||

There was then the only great God in existence, who is increate and undecaying, who is the creator of all at all times, who is all in all, and supreme soul of all, and resembling the sun that never sets.

यतो वाचो निवर्तन्ते यो मुक्तैरवगम्यते । यस्य चात्मादिकाः संज्ञाः कल्पिता न स्वभावजाः ॥ ५ ॥

yato vāco nivartante yo muktairavagamyate | yasya cātmādikāḥ saṃjñāḥ kalpitā na svabhāvajāḥ || 5 ||

He whom language fails to describe, and who is known to the liberated alone; who is termed the soul by fiction only, and not by his real nature.

यः पुमान्सांख्यदृष्टीनां ब्रह्म वेदान्तवादिनाम् । विज्ञानमात्रं विज्ञानविदामेकान्तनिर्मलम् ॥ ६ ॥

yaḥ pumānsāṃkhyadṛṣṭīnāṃ brahma vedāntavādinām | vijñānamātraṃ vijñānavidāmekāntanirmalam || 6 ||

Who is the prime Male of Sankhya philosophers and the Brahma of Vedanta followers; who is the Intelligence of gnostics and who is wholly pure and apart from all.

यः शून्यवादिनां शून्यो भासको योऽर्कतेजसाम् । वक्ता मन्ता ऋतं भोक्ता द्रष्टा कर्ता सदैव सः ॥ ७ ॥

yaḥ śūnyavādināṃ śūnyo bhāsako yo'rkatejasām | vaktā mantā ṛtaṃ bhoktā draṣṭā kartā sadaiva saḥ || 7 ||

Who is known as vacuum by vacuists, who is the enlightener of solar light, who is truth itself, and the power of speech and thought and vision, and all action and passion for ever.

सन्नप्यसद्यो जगति यो देहस्थोऽपि दूरगः । चित्प्रकाशो ह्ययं यस्मादालोक इव भास्वतः ॥ ८ ॥

sannapyasadyo jagati yo dehastho'pi dūragaḥ | citprakāśo hyayaṃ yasmādāloka iva bhāsvataḥ || 8 ||

Who though ever existent everywhere appears as inexistent to the world, and though situated in all bodies, seems to be far from them. He is the enlightener of our understanding as the solar light.

यस्माद्विष्ण्वादयो देवाः सूर्यादिव मरीचयः । यस्माज्जगन्त्यनन्तानि बुद्बुदा जलधेरिव ॥ ९ ॥

yasmādviṣṇvādayo devāḥ sūryādiva marīcayaḥ | yasmājjagantyanantāni budbudā jaladheriva || 9 ||

From whom the gods Vishnu and others are produced as solar rays from the sun; and from whom infinite worlds have come into existence like bubbles of the sea.

यं यान्ति दृश्यवृन्दानि पयांसीव महार्णवम् । य आत्मानं पदार्थं च प्रकाशयति दीपवत् ॥ १० ॥

yaṃ yānti dṛśyavṛndāni payāṃsīva mahārṇavam | ya ātmānaṃ padārthaṃ ca prakāśayati dīpavat || 10 ||

Unto whom these multitudes of visible creations return as the waters of the earth to the sea, and who like a lamp enlightens the souls and bodies.

य आकाशे शरीरे च दृषत्स्वप्सु लतासु च । पांसुष्वद्रिषु वातेषु पातालेषु च संस्थितः ॥ ११ ॥

ya ākāśe śarīre ca dṛṣatsvapsu latāsu ca | pāṃsuṣvadriṣu vāteṣu pātāleṣu ca saṃsthitaḥ || 11 ||

Who is present alike in heaven as in earth and the nether worlds; and who abides equally in all bodies whether of the mineral, vegetable or animal creation. He resides alike in each particle of dust as in the high and huge mountain ranges; and rides as swift on the wings of winds, as he sleeps in the depths of the main.

यः प्लावयति संरब्धं पुर्यष्टकमितस्ततः । येन मूकीकृता मूढाः शिला ध्यानमिवास्थिताः ॥ १२ ॥

yaḥ plāvayati saṃrabdhaṃ puryaṣṭakamitastataḥ | yena mūkīkṛtā mūḍhāḥ śilā dhyānamivāsthitāḥ || 12 ||

He who appoints the eight internal and external organs (Paryashtakas) of sense and action to their several functions;and who has made the dull and dumb creatures as inert as stones, and as mute as they are sitting in their meditative mood.

व्योम येन कृतं शून्यं शैला येन घनीकृताः । आपो द्रुताः कृता येन दीपो यस्य वशो रविः ॥ १३ ॥

vyoma yena kṛtaṃ śūnyaṃ śailā yena ghanīkṛtāḥ | āpo drutāḥ kṛtā yena dīpo yasya vaśo raviḥ || 13 ||

He who has filled the skies with vacuity and the rocks with solidity; who has dissolved the waters to fluidity, and concentrated all light and heat in the sun.

प्रसरन्ति यतश्चित्राः संसारासारवृष्टयः । अक्षयामृतसंपूर्णादम्भोदादिव वृष्टयः ॥ १४ ॥

prasaranti yataścitrāḥ saṃsārāsāravṛṣṭayaḥ | akṣayāmṛtasaṃpūrṇādambhodādiva vṛṣṭayaḥ || 14 ||

He who has spread these wonderful scenes of the world, as the clouds sprinkle the charming showers of rain; both as endless and incessant, as they are charming and dulcet to sight.

आविर्भावतिरोभावमयास्त्रिभुवनोर्मयः । स्फुरन्त्यतितते यस्मिन्मराविव मरीचयः ॥ १५ ॥

āvirbhāvatirobhāvamayāstribhuvanormayaḥ | sphurantyatitate yasminmarāviva marīcayaḥ || 15 ||

He who causes the appearance and disappearance of worlds in the sphere of his infinity like waves in the ocean; and in whom these phenomena rise and set like the running sands in the desert.

नाशरूपो विनाशात्मा योऽन्तःस्थः सर्वजन्तुषु । गुप्तो योऽप्यतिरिक्तोऽपि सर्वभावेषु संस्थितः ॥ १६ ॥

nāśarūpo vināśātmā yo'ntaḥsthaḥ sarvajantuṣu | gupto yo'pyatirikto'pi sarvabhāveṣu saṃsthitaḥ || 16 ||

His spirit the indestructible soul, resides as the germ of decay and destruction in the interior (vitals) of animals. It is as minute as to lie hid in the body, and as magnified as to fill all existence.

प्रकृतिव्रततिर्व्योम्नि जाता ब्रह्माण्डसत्फला । चित्तमूलेन्द्रियदला येन नृत्यति वायुना ॥ १७ ॥

prakṛtivratatirvyomni jātā brahmāṇḍasatphalā | cittamūlendriyadalā yena nṛtyati vāyunā || 17 ||

His nature (Prakriti) spreads herself like a magic creeper (maya lata) all over the space of vacuity, and produces the fair fruit in the form of the mundane egg (Brahmanda); while the outward organs of bodies, resembling the branches of this plant, keep dancing about the stem (the intelligent soul), shaken by the breeze of life which is everfleeting.

यश्चिन्मणिः प्रकचति प्रतिदेहसमुद्गके । यस्मिन्निन्दौ स्फुरन्त्येता जगज्जालमरीचयः ॥ १८ ॥

yaścinmaṇiḥ prakacati pratidehasamudgake | yasminnindau sphurantyetā jagajjālamarīcayaḥ || 18 ||

It is He, that shines as the gem of intelligence in the heart of the human body; and it is he from whom, the luminous orbs constituting the universe, continually derive their lustre.

प्रशान्ते चिद्धने यस्मिस्फुरन्त्यमृतवर्षिणि । धाराजलानि भूतानि सृष्टयस्तडितः स्फुटाः ॥ १९ ॥

praśānte ciddhane yasmisphurantyamṛtavarṣiṇi | dhārājalāni bhūtāni sṛṣṭayastaḍitaḥ sphuṭāḥ || 19 ||

It is that colossus of intelligence, which like a cloud sheds ambrosial draughts of delight to soothe our souls, and showers forth innumerable beings as rain drops on all sides. It bursts into incessant flashes showing the prospects of repeated creations which are as (momentary as) flashes of lightenings.

चमत्कुर्वन्ति वस्तूनि यदालोकतया मिथः । असज्जातमसद्येन येन सत्सत्त्वमागतम् ॥ २० ॥

camatkurvanti vastūni yadālokatayā mithaḥ | asajjātamasadyena yena satsattvamāgatam || 20 ||

It is his wondrous light which displays the worlds to our wondering sight; and it is from his entity that both what is real and unreal, have derived their reality and unreality.

चलतीदमनिच्छस्य कायो यो यस्य संनिधौ । जडं परमरक्तस्य शान्तमात्मनि तिष्ठतः ॥ २१ ॥

calatīdamanicchasya kāyo yo yasya saṃnidhau | jaḍaṃ paramaraktasya śāntamātmani tiṣṭhataḥ || 21 ||

It is the insensible and ungodly soul, that turns to the attractions of others against its purpose; while the tranquil soul rests in itself.

नियतिर्देशकालौ च चलनं स्पन्दनं क्रिया । इति येन गताः सत्तां सर्वसत्तातिगामिना ॥ २२ ॥

niyatirdeśakālau ca calanaṃ spandanaṃ kriyā | iti yena gatāḥ sattāṃ sarvasattātigāminā || 22 ||

He who transcends all existences, and by whom all existent beings are bound to their destined actions in their proper times and places, and also to their free actions and motions and exertions of all kinds.

शुद्धसंविन्मयत्वाद्यः खं भवेद्व्योमचिन्तया । पदार्थचिन्तयार्थत्वमिव तिष्ठत्यधिष्ठितः ॥ २३ ॥

śuddhasaṃvinmayatvādyaḥ khaṃ bhavedvyomacintayā | padārthacintayārthatvamiva tiṣṭhatyadhiṣṭhitaḥ || 23 ||

It is he who from his personality of pure consciousness, became of the form of vacuum (pervading all nature), and then by means of his vacuous mind and empty thoughts filled it with substances, wherein his soul was to reside, and whereon his spirit had to preside.

कुर्वन्नपीह जगतां महतामनन्तवृन्दं न किंचन करोति न काश्चनापि । स्वात्मन्यनस्तमयसंविदि निर्विकारे त्यक्तोदयस्थितिमति स्थित एक एव ॥ २४ ॥

kurvannapīha jagatāṃ mahatāmanantavṛndaṃ na kiṃcana karoti na kāścanāpi | svātmanyanastamayasaṃvidi nirvikāre tyaktodayasthitimati sthita eka eva || 24 ||

Having thus made the infinite hosts of worlds in the immense sphere of the universe, he is yet neither the agent of any action nor the author of any act in it; but remains ever the same as the sole one alone, in his unchangeable and unimpairing state of self-consciousness, and without any fluctuation, evolution or inhesion of himself, as he is quite unconcerned with the world.