18. Chapter 18

श्रीवसिष्ठ उवाच । सर्वसंसृतिखण्डेषु भूतबीजकलात्मनः । तन्मात्रप्रतिभासस्य प्रतिभासेन भिन्नता ॥ १ ॥

śrīvasiṣṭha uvāca | sarvasaṃsṛtikhaṇḍeṣu bhūtabījakalātmanaḥ | tanmātrapratibhāsasya pratibhāsena bhinnatā || 1 ||

Vasishtha continued:—The living souls (Jivatman), residing in the seeds of material bodies (bhuta-vija) in all parts of the world, differ from one another; and there according to the difference in their knowledge of themselves (tanmatra), or self identity with the Unity.

प्रवृत्तिर्वा निवृत्तिर्वा तन्मात्रावृत्तिपूर्वकम् । सर्वस्य जीवजातस्य सुषुप्तत्वादनन्तरम् ॥ २ ॥

pravṛttirvā nivṛttirvā tanmātrāvṛttipūrvakam | sarvasya jīvajātasya suṣuptatvādanantaram || 2 ||

As long as there is no volition nor nolition, connected with the identity of the living soul; so long it reposes in a state of rest, not unlike that of sound sleep.

प्रवृत्तिभाजो ये जीवास्ते तन्मात्रप्रदर्शिनः । तन्मात्रैकतया सर्गान्मिथः पश्यन्ति कल्पितान् ॥ ३ ॥

pravṛttibhājo ye jīvāste tanmātrapradarśinaḥ | tanmātraikatayā sargānmithaḥ paśyanti kalpitān || 3 ||

But living souls addicted to their wishes, view their identity with the same; and find themselves born in their desired shapes here below.

तन्मात्रैक्यप्रणालेन चित्राः सर्गजलाशयाः । परस्परं संमिलन्ति घनतां यान्ति चाभितः ॥ ४ ॥

tanmātraikyapraṇālena citrāḥ sargajalāśayāḥ | parasparaṃ saṃmilanti ghanatāṃ yānti cābhitaḥ || 4 ||

The tanmatras of the living soul and its proclivities, run in one channel to the reservoir of life, and are thickened into one living being by their mutual coalition.

केचित्पृथक्स्थितिगताः पृथगेव लयं गताः । केचिन्मिथः संमिलिता जगद्गुञ्जा स्थिताक्षता ॥ ५ ॥

kecitpṛthaksthitigatāḥ pṛthageva layaṃ gatāḥ | kecinmithaḥ saṃmilitā jagadguñjā sthitākṣatā || 5 ||

Some of them are situated apart from one another, and are dissolved also separately; and some are joined together, and are born as two gunja fruits growing together.

जगद्रुञ्जासहस्राणि यत्रासंख्यान्यणावणौ । अपरस्परलग्नानि काननं ब्रह्म नाम तत् ॥ ६ ॥

jagadruñjāsahasrāṇi yatrāsaṃkhyānyaṇāvaṇau | aparasparalagnāni kānanaṃ brahma nāma tat || 6 ||

The world consisting of thousands of orbs like gunja fruits, contains the assemblage of atoms on atoms; and these unconnected with one another, form the great garden of God.

मिथः संमिलनेनैता घनतां समुपागताः । यद्यद्यत्र यथा रूढं तत्तत्पश्यति नेतरत् ॥ ७ ॥

mithaḥ saṃmilanenaitā ghanatāṃ samupāgatāḥ | yadyadyatra yathā rūḍhaṃ tattatpaśyati netarat || 7 ||

These being joined also with one another, became dense and thick; and remain in the same place, where it has grown.

वर्तमानं मनोराज्यं नैष्फल्यं समुपागता । सा कृत्तिर्मनसो ज्ञेया तस्य जीवपरम्परा ॥ ८ ॥

vartamānaṃ manorājyaṃ naiṣphalyaṃ samupāgatā | sā kṛttirmanaso jñeyā tasya jīvaparamparā || 8 ||

The different states of the mind, ensuing upon the absence of its present objects under its province, brings on a change in its constitution, which is called its regeneration.

परस्परं संमिलतां सर्गाणां रूढभाविनाम् । देहसत्ता भृशं रूढा देहाभावस्तु विस्मृतिः ॥ ९ ॥

parasparaṃ saṃmilatāṃ sargāṇāṃ rūḍhabhāvinām | dehasattā bhṛśaṃ rūḍhā dehābhāvastu vismṛtiḥ || 9 ||

Thus every regeneration of the mind in a new life, is accompanied with its concomitant desires, and their results. The new life is attended with its proper body, unless the mind has lost its reminiscence.

देहत्वपरिरूढत्वाच्चिद्धेम्ना विस्मृतात्मना । मिथ्यानुभूताऽविद्या तु शुद्धा कटकतामिता ॥ १० ॥

dehatvaparirūḍhatvācciddhemnā vismṛtātmanā | mithyānubhūtā'vidyā tu śuddhā kaṭakatāmitā || 10 ||

As the pure Spirit taking the form of the vital breath, performs the functions of the body;so the mind being reborn in a new body, is employed in all the functions of the same body.

यथा शुद्धः प्राणमरुत्परप्राणादिवेदनात् । वेत्ति वेद्यं मनोराज्यं तथा सर्गान्तराश्रयम् ॥ १५ ॥

yathā śuddhaḥ prāṇamarutparaprāṇādivedanāt | vetti vedyaṃ manorājyaṃ tathā sargāntarāśrayam || 15 ||

The ubiquity of the intellect, makes it pass into the mind in its next birth; and exhibit itself in different forms in all its succeeding and subordinate regenerations.

सर्वेषां जीवराशीनामात्मावस्थात्रयं श्रितः । जाग्रत्स्वप्नसुषुप्त्याख्यमत्र देहो न कारणम् ॥ १२ ॥

sarveṣāṃ jīvarāśīnāmātmāvasthātrayaṃ śritaḥ | jāgratsvapnasuṣuptyākhyamatra deho na kāraṇam || 12 ||

Thus the soul passing under the triple condition in its living state, does not give rise to the body, as the sea-water gives rise to the waves.

एवमात्मनि जीवत्वे सत्यवस्थात्रयात्मनि । नचाम्भसीव वीचित्वमस्मिन्कचति देहता ॥ १३ ॥

evamātmani jīvatve satyavasthātrayātmani | nacāmbhasīva vīcitvamasminkacati dehatā || 13 ||

The living soul having attained its intellectual state, and the rest of the conditions of sound sleep (susupti), is awakened to the knowledge of itself, and is released from its rebirth;while the ignorant soul is subjected to be born again.

चित्कलापदमासाद्य सुषुप्तान्तपदस्थितम् । बुद्धो निवर्तेते जीवो मूढः सर्गे प्रवर्तते ॥ १४ ॥

citkalāpadamāsādya suṣuptāntapadasthitam | buddho nivartete jīvo mūḍhaḥ sarge pravartate || 14 ||

And though the knowing and unknowing souls attain the state of susupti, and resemble each other in kind; yet the unknowing susupta soul, which is not awakened to the knowledge of its spirituality, is doomed to be reborn in the mortal world.

द्वयोरेकस्वरूपैव स्वसौहार्दनिदर्शनात् । अज्ञः सुषुप्तोऽसंबुद्धो जीवः कश्चित्स सर्गभाक् ॥ १५ ॥

dvayorekasvarūpaiva svasauhārdanidarśanāt | ajñaḥ suṣupto'saṃbuddho jīvaḥ kaścitsa sargabhāk || 15 ||

The ubiquity of the intellect, makes it pass into the mind in its next birth; and exhibit itself in different forms in all its succeeding and subordinate regenerations.

सर्वगत्वाच्चितः कश्चित्परसर्गेण नीयते । सर्गे सर्गे पृथग्रूपं सन्ति सर्गान्तराण्यपि ॥ १६ ॥

sarvagatvāccitaḥ kaścitparasargeṇa nīyate | sarge sarge pṛthagrūpaṃ santi sargāntarāṇyapi || 16 ||

Among these repeated births, the subordinate regenerations resemble the many folded coatings of a plantain tree; and the spirit of Brahma is contiguous to, and pervades the whole, like the lofty leaves of the same tree.

तेष्वप्यन्तस्थसर्गौघाः कदलीदलपीठवत् । सर्वसर्गान्तरादूरं पत्रपीवरवृत्तिमत् ॥ १७ ॥

teṣvapyantasthasargaughāḥ kadalīdalapīṭhavat | sarvasargāntarādūraṃ patrapīvaravṛttimat || 17 ||

The influence of the Divine spirit, is as cool as the cooling shade of a plantain arbour. It is of its own nature; and is as unchangeable as the pith of the plantain tree, notwithstanding the changes in all its outer coats and coverings.

स्वभावशीतलं ब्रह्म कदलीदलमण्डपः । कदल्यामन्यता नास्ति यथा पत्रशतेष्वपि ॥ १८ ॥

svabhāvaśītalaṃ brahma kadalīdalamaṇḍapaḥ | kadalyāmanyatā nāsti yathā patraśateṣvapi || 18 ||

There is no difference or diversity in the nature of Brahma the creator, in his repeated and manifold creations of worlds; for he being the seed of the world, shoots forth by his moisture into the form of the expanded tree of the world, and becomes the same seed again.

ब्रह्मतत्त्वेऽन्यता नास्ति तथा सर्गशतेष्वपि । बीजमेव रसात्फुल्लं भूत्वा बीजं पुनर्भवेत् ॥ १९ ॥

brahmatattve'nyatā nāsti tathā sargaśateṣvapi | bījameva rasātphullaṃ bhūtvā bījaṃ punarbhavet || 19 ||

So Brahma taking the form of the mind, becomes the same Brahma by reminiscence of his mind; as the sap of the soil makes the seed to bring forth the fruit, which reproduces the like seed.

तथा ब्रह्म मनो भूत्वा बोधाद्ब्रह्म परं भवेत् । रसकारणकं बीजं फलभावेन जृम्भते ॥ २० ॥

tathā brahma mano bhūtvā bodhādbrahma paraṃ bhavet | rasakāraṇakaṃ bījaṃ phalabhāvena jṛmbhate || 20 ||

So the productive seed proceeding from Brahma, displays itself in the form of the world. But as no body can say what is the cause of the sap in the seed, so no one can tell why the spirit of God, teems with productive seed (of Brahma) in it.

ब्रह्मकारणको जीवो जगद्रूपेण जृम्भते । रसस्य कारणं किं स्यादिति वक्तुं न युज्यते ॥ २१ ॥

brahmakāraṇako jīvo jagadrūpeṇa jṛmbhate | rasasya kāraṇaṃ kiṃ syāditi vaktuṃ na yujyate || 21 ||

So no one should inquire into the cause of Brahma; because his nature being inscrutable and undefinable, it is improper to say of him this or the other.

ब्रह्मणः कारणं किं स्यादिति वक्तुं न युज्यते । स्वभावो निर्विशेषत्वात्परो वक्तुं न युज्यते ॥ २२ ॥

brahmaṇaḥ kāraṇaṃ kiṃ syāditi vaktuṃ na yujyate | svabhāvo nirviśeṣatvātparo vaktuṃ na yujyate || 22 ||

He must not attribute causality to what is not the cause, nor impute the causation of material bodies to the immaterial spirit of God, that is the prime and supreme cause of all (as the Prototype). We must reason rightly regarding what is certain truth, and not argue falsely about what transcends our knowledge.

नाकारणे कारणादि परे वस्त्वादिकारणे । विचारणीयः सारो हि किमसारविचारणैः ॥ २३ ॥

nākāraṇe kāraṇādi pare vastvādikāraṇe | vicāraṇīyaḥ sāro hi kimasāravicāraṇaiḥ || 23 ||

The seed casts off its seedy form, and assumes the shape of the fruit; but Brahma (the seed of all) contains the fruit (of the universe) in his bosom, without laying aside the seed.

बीजं जहद्बीजवपुः फलीभूतं विलोक्यते । ब्रह्माजहन्निजवपुः फलं बीजे च संस्थितम् ॥ २४ ॥

bījaṃ jahadbījavapuḥ phalībhūtaṃ vilokyate | brahmājahannijavapuḥ phalaṃ bīje ca saṃsthitam || 24 ||

The seed of the fruit bears a material form, but Brahma—the universal seed, has no form at all; therefore it is improper to compare the visible seed, with the invisible Brahma; who is beyond all comparison.

बीजस्याकृतिमत्सर्वं तेनानाकृतिमत्पदम् । न युज्यते समीकर्तुं तस्मान्नास्त्युपमा शिवे ॥ २५ ॥

bījasyākṛtimatsarvaṃ tenānākṛtimatpadam | na yujyate samīkartuṃ tasmānnāstyupamā śive || 25 ||

Brahma evolves himself in his creation and does not produce the world like the fruit from the seed; therefore know the world as the vacuous heart of Brahma, and is neither born nor unborn of itself.

स्वमेव जायतेऽस्वाभं न च तज्जायतेऽन्यदृक् । अतो न जातं नाजातं विद्धि ब्रह्म नभो जगत् ॥ २६ ॥

svameva jāyate'svābhaṃ na ca tajjāyate'nyadṛk | ato na jātaṃ nājātaṃ viddhi brahma nabho jagat || 26 ||

The viewer viewing the view, is unable to see himself (his inward soul) because his consciousness being engrossed by external objects, is disabled from looking into itself.

दृश्यं पश्यन्स्वमात्मानं न द्रष्टा संप्रपश्यति । प्रपञ्चाक्रान्तसंवित्तेः कस्योदेति निजा स्थितिः ॥ २७ ॥

dṛśyaṃ paśyansvamātmānaṃ na draṣṭā saṃprapaśyati | prapañcākrāntasaṃvitteḥ kasyodeti nijā sthitiḥ || 27 ||

Of what avail is sagacity to one, whose mind labours under the error of water in a mirage; and what power has the mirage over a mind, which is possessed of its sagacity?

मृगतृष्णाजलभ्रान्तौ सत्यां कैव विदग्धता । विदग्धतायां सत्यां तु कैवासौ मृगतृष्णिका ॥ २८ ॥

mṛgatṛṣṇājalabhrāntau satyāṃ kaiva vidagdhatā | vidagdhatāyāṃ satyāṃ tu kaivāsau mṛgatṛṣṇikā || 28 ||

As the looker on the clear sky does not see every part of it, and as the eye that looks on all others does not see itself; so we see everything about us besides ourselves.

आकाशविशदो द्रष्टा सर्वाङ्गोऽपि न पश्यति । नेत्रं निजमिवात्मानं दृशीभूतमहो भ्रमः ॥ २९ ॥

ākāśaviśado draṣṭā sarvāṅgo'pi na paśyati | netraṃ nijamivātmānaṃ dṛśībhūtamaho bhramaḥ || 29 ||

As the looker on the clear sky, does not see what is above the skies; so we see ourselves and others as material beings; but cannot see the inward part of the immaterial soul, as the wise men do.

आकाशविशदो द्रष्टा सर्वाङ्गोऽपि न पश्यति । तेषां निजमिवात्मानं दृशीभूतमिवाभ्रमः ॥ ३० ॥

ākāśaviśado draṣṭā sarvāṅgo'pi na paśyati | teṣāṃ nijamivātmānaṃ dṛśībhūtamivābhramaḥ || 30 ||

Brahma who is as clear as the firmament, cannot be perceived by all our endeavours; because the sight of the sky as a visible thing, cannot give us an insight into the invisible Brahma;

आकाशविशदं ब्रह्म यत्नेनापि न लभ्यते । दृश्ये दृश्यतया दृष्टे त्वस्य लाभः सुदूरतः ॥ ३१ ॥

ākāśaviśadaṃ brahma yatnenāpi na labhyate | dṛśye dṛśyatayā dṛṣṭe tvasya lābhaḥ sudūrataḥ || 31 ||

Such a sight cannot present itself to us, unless we can see the true form of God; but it is far from being visible to the beholder, as the sight of subtilest things.

तादृग्भावस्वरूपेण विना यत्र न दृश्यते । तत्रापि दूरोदस्तैव द्रष्टुः सूक्ष्मस्य दृश्यता ॥ ३२ ॥

tādṛgbhāvasvarūpeṇa vinā yatra na dṛśyate | tatrāpi dūrodastaiva draṣṭuḥ sūkṣmasya dṛśyatā || 32 ||

We see the outward sight because we cannot see the beholder of the sight (i.e. God himself who beholds his works). The beholder (God) is only the existent being, and the visibles are all nothing.

दृश्यं च दृश्यते तेन द्रष्टा राम न दृश्यते । द्रष्टैव संभवत्येको नतु दृश्यमिहास्ति हि ॥ ३३ ॥

dṛśyaṃ ca dṛśyate tena draṣṭā rāma na dṛśyate | draṣṭaiva saṃbhavatyeko natu dṛśyamihāsti hi || 33 ||

But the all seeing God, being permeated in the visibles; there can be no beholding of him as a personal God, nor of them as distinct things. Because whatever the Almighty King proposes to do, he instantly forms their notions, and becomes the same himself.

द्रष्टा सर्वात्मको दृश्ये स्थितश्चेत्कैव द्रष्टृता । सर्वशक्तिमता राज्ञा यद्यत्संपद्यते यथा ॥ ३४ ॥

draṣṭā sarvātmako dṛśye sthitaścetkaiva draṣṭṛtā | sarvaśaktimatā rājñā yadyatsaṃpadyate yathā || 34 ||

As the sweet saccharine juice of the sugarcane, thickens itself into the form of the sugarcandy; so the will of God, becomes compact in the solid body of the universe.

तत्तथानुभवत्याशु स एवोदेति तत्तथा । यथा मधुरसोल्लासः खण्डो भवति भासुरः ॥ ३५ ॥

tattathānubhavatyāśu sa evodeti tattathā | yathā madhurasollāsaḥ khaṇḍo bhavati bhāsuraḥ || 35 ||

As the moisture of the ground and of the vernal season, becomes incorporated in vegetable life, bringing forth the fruits and flowers;so the energy of the Divine Intellect, turns itself into the living spirit; which shortly appears in a corporeal form.

रसतामजहच्चैव फलपुष्पलतोन्नतः । चिदुल्लासस्तथा जीवो भूयो भवति देहकः ॥ ३६ ॥

rasatāmajahaccaiva phalapuṣpalatonnataḥ | cidullāsastathā jīvo bhūyo bhavati dehakaḥ || 36 ||

As every thing is beheld in our sight, without being separated from its idea in the mind; so the inward notion, shows itself in the shape of the visible object, like the vision in a dream, which is but a representation of the thoughts entertained in our minds.

चिन्मात्रतां तामजहदेव दर्शनदृक्मयम् । अन्तःस्वानुभवश्चैव जगत्स्वप्नं प्रपश्यति ॥ ३७ ॥

cinmātratāṃ tāmajahadeva darśanadṛkmayam | antaḥsvānubhavaścaiva jagatsvapnaṃ prapaśyati || 37 ||

The ideas of self and others, are as granules in the mind, and are like the grains of salt, which are produced in the briny grounds from moisture of the earth (i.e. saline particles, produced of terrene and marine serosity). So the multitudes of thoughts in the mind, are exactly as the globules of salt or sand on the seashore.

अहंतादिरसे भौमे खण्डकत्वमिवात्मनि । नानाखण्डसहस्रौघैरद्वितीयैर्निजात्मनः ॥ ३८ ॥

ahaṃtādirase bhaume khaṇḍakatvamivātmani | nānākhaṇḍasahasraughairadvitīyairnijātmanaḥ || 38 ||

As the serum of the earth appears in various shapes (of minerals and vegetables); so the sap of the intellect, produces the infinity of ideas and thoughts, growing as trees in the wilderness of the mind.

यथोदेति रसो भौमश्चित्तथोदेत्यसंभ्रमम् । चिद्रसोल्लासवृक्षाणां कचतामात्मनात्मनि ॥ ३९ ॥

yathodeti raso bhaumaścittathodetyasaṃbhramam | cidrasollāsavṛkṣāṇāṃ kacatāmātmanātmani || 39 ||

These trees again shoot forth in branches and leaves, of which there is no end; and so is every other world like a forest, supplying its sap to innumerable plants, like the thoughts in the mind.

दृश्यशाखाशताड्यानामिह नान्तोऽवगम्यते । खण्डः प्रत्येकमेवायं यथा रसचमत्कृतिम् ॥ ४० ॥

dṛśyaśākhāśatāḍyānāmiha nānto'vagamyate | khaṇḍaḥ pratyekamevāyaṃ yathā rasacamatkṛtim || 40 ||

The intellect perceives in itself the existence of everything, as distinctly as the inherent power of the living soul exhibits itself in creation. (The power of the soul is its reminiscence.

स्वादयत्येवमेषा चित्पृथक्पश्यति संस्थितिम् । या योदेति यथा यस्या जीवशक्तेः स्वसंसृतिः ॥ ४१ ॥

svādayatyevameṣā citpṛthakpaśyati saṃsthitim | yā yodeti yathā yasyā jīvaśakteḥ svasaṃsṛtiḥ || 41 ||

Every one's intellect, perceives the existence of the world, in the same manner as his living soul, happens to meet with every thing, as present before it, by virtue of its former acts, and their reminiscence stampt in it.{GL_NOTE:73145:}

तां तां तथैति सा स्वात्मचिद्रूपभुवनस्थितिम् । जीवसंसृतयः काश्चिन्प्रमिलन्ति परस्परम् ॥ ४२ ॥

tāṃ tāṃ tathaiti sā svātmacidrūpabhuvanasthitim | jīvasaṃsṛtayaḥ kāścinpramilanti parasparam || 42 ||

There are some living souls, which meet and join with others and propagate their species; and then cease to exist after having lived a long time together.

स्वयं विहृत्य संसारे शाम्यन्ति चिरकालतः । सूक्ष्मया परया दृष्ट्या त्वं पश्य ज्ञानचेतसा ॥ ४३ ॥

svayaṃ vihṛtya saṃsāre śāmyanti cirakālataḥ | sūkṣmayā parayā dṛṣṭyā tvaṃ paśya jñānacetasā || 43 ||

You must observe with your keensightedness and well discerning mind, in order to look into the different states and thoughts of others.

जगज्वालसहस्राणि परमाण्वन्तरेष्वपि । चित्ते नभसि पाषाणे ज्वालायामनिले जले ॥ ४४ ॥

jagajvālasahasrāṇi paramāṇvantareṣvapi | citte nabhasi pāṣāṇe jvālāyāmanile jale || 44 ||

There are thousands of worlds like atoms of earth, contained in the mind; as in the ample space of the sky and in the particles of water; and these reside in those atoms like oil in the mustard seeds.

सन्ति संसारलक्षाणि तिले तैलमिवाखिले । सिद्धिमेति यदा चेतस्तदा जीवो भवेच्चितिः ॥ ४५ ॥

santi saṃsāralakṣāṇi tile tailamivākhile | siddhimeti yadā cetastadā jīvo bhaveccitiḥ || 45 ||

When the mind becomes perfect, it comes to be the living being; and the intellect being purified, becomes all pervasive. Hence is the union of the intellect with the living spirit.

शुद्धा च सा सर्वगता तेन तन्मेलनं मिथः । सर्वेषां पद्मजादीनां स्वसत्ताभ्रमरूपकः ॥ ४६ ॥

śuddhā ca sā sarvagatā tena tanmelanaṃ mithaḥ | sarveṣāṃ padmajādīnāṃ svasattābhramarūpakaḥ || 46 ||

The self-entity of the lotus-born Brahma and all other living beings, is only their self-deception; and the sense of the existence of the world, is as a protracted dream rising and setting in the mind.

जगद्दीर्घमहास्वप्नः सोऽयमन्तः समुत्थितः । स्वप्नात्स्वप्नान्तरं यान्ति काश्चिद्भूतपरम्पराः ॥ ४७ ॥

jagaddīrghamahāsvapnaḥ so'yamantaḥ samutthitaḥ | svapnātsvapnāntaraṃ yānti kāścidbhūtaparamparāḥ || 47 ||

Some beings pass into successive states of existence, as a man passes from one dream to another;and they think themselves to be firmly established in them, as one supposes to be settled in some house, appearing to him in his dream.

तेनोपलम्भः कुड्यादावसौ दृढतरः स्थितः । यद्यत्र चिद्भावयति तत्तत्राशु भवत्यलम् ॥ ४८ ॥

tenopalambhaḥ kuḍyādāvasau dṛḍhataraḥ sthitaḥ | yadyatra cidbhāvayati tattatrāśu bhavatyalam || 48 ||

Whatever the intellect dwells upon at any time or place, it immediately sees the same appearing therein before it; as anything which is seen in dream, appears to be true to the dreamer all that time.

तया स्वप्नेऽपि यदृष्टं तत्काले सत्यमेव तत् । चिदणोरन्तरे सन्ति समस्तानुभवाणवः ॥ ४९ ॥

tayā svapne'pi yadṛṣṭaṃ tatkāle satyameva tat | cidaṇorantare santi samastānubhavāṇavaḥ || 49 ||

The atom of the intellect, contains the particles of all our notions; as the seed-vessel contains the farinaceous atoms of the future fruits and flowers, and branches and leaves.

यथा बीजान्तरे पत्रलतापुष्पफलाणवः । परमाणुजगत्यन्तर्मन्ये चित्परमाणवः । लीनमाकाशमाकाशे द्वैतैक्यभ्रममुत्सृज ॥ ५० ॥

yathā bījāntare patralatāpuṣpaphalāṇavaḥ | paramāṇujagatyantarmanye citparamāṇavaḥ | līnamākāśamākāśe dvaitaikyabhramamutsṛja || 50 ||

I consider the atoms of the intellect and the mind, contained within the particles, of the material body, to be both vacuous, and joined in one without causing a duality in their nature.

देशकालक्रियाद्रव्यैः स्वैरेवाणुभिरेव चित् । अणूननुभवत्यन्तरितराणि नसंभवात् ॥ ५१ ॥

deśakālakriyādravyaiḥ svairevāṇubhireva cit | aṇūnanubhavatyantaritarāṇi nasaṃbhavāt || 51 ||

So the intellect conceives within itself and of its own particles, many other atomic germs, under the influence of particular times and places and actions and circumstances; which cannot be extraneous from itself.

स्वयं सर्गस्य कचितः स्वप्ने चिदणुखण्डकः । ब्रह्मादेः कीटनिष्ठस्य देहदृष्ट्यानुभावितः ॥ ५२ ॥

svayaṃ sargasya kacitaḥ svapne cidaṇukhaṇḍakaḥ | brahmādeḥ kīṭaniṣṭhasya dehadṛṣṭyānubhāvitaḥ || 52 ||

It is this particle of the intellect which displays the creation, like the vision of a dream before it; and it is this conception, that led the gods Brahma and others to the idea of their visible bodies, as it makes the little insects to think of their own bodies.

कचितं किंचिदेवेह वस्तुतस्तु न किंचन । स्वयं सत्यं स्वादयन्ते द्वैतं चित्परमाणवः ॥ ५३ ॥

kacitaṃ kiṃcideveha vastutastu na kiṃcana | svayaṃ satyaṃ svādayante dvaitaṃ citparamāṇavaḥ || 53 ||

All that is displayed in this (outer) world, is in reality nothing at all; and yet do these living beings, though possessing the particles of intellect in them, erroneously conceive the duality of an extraneous existence.

स्वयं प्रकचति स्फारदेहश्चिदणुखण्डकः । नेत्रादिकुसुमद्वारैः संविदामोदमुद्गिरन् ॥ ५४ ॥

svayaṃ prakacati sphāradehaścidaṇukhaṇḍakaḥ | netrādikusumadvāraiḥ saṃvidāmodamudgiran || 54 ||

Some intellects (of particular persons), display themselves in their bodies, and derive the pleasure of their consciousness, through the medium of their eyes and external organs.

संपश्यतितरां कश्चिद्वहीरूपेण चिद्धटः । सर्वगत्वादनाशित्वादृश्यबीजस्य वै चितेः ॥ ५५ ॥

saṃpaśyatitarāṃ kaścidvahīrūpeṇa ciddhaṭaḥ | sarvagatvādanāśitvādṛśyabījasya vai citeḥ || 55 ||

Others look on outward objects as receptacles of the intellect, from the belief that the all pervasive, inseparable and imperishable intellect (soul), must abide in all and every one of them.

अन्तरेवाखिलं कश्चित्पश्यत्यविमलं जगत् । तत्रातिकालकलनादुन्मज्जति निमज्जति ॥ ५६ ॥

antarevākhilaṃ kaścitpaśyatyavimalaṃ jagat | tatrātikālakalanādunmajjati nimajjati || 56 ||

Some men view the whole gross world within the body, instead of the all pervading intellect of Brahma; as Viswarupa, and these being hardened by long habit of thinking so, are plunged in the gulph of error.

स्वप्नात्स्वप्नान्तरं तत्र तथा पश्यन्पुनःपुनः । मिथ्या वटेषु लुठति शिलेव शिखरच्युता ॥ ५७ ॥

svapnātsvapnāntaraṃ tatra tathā paśyanpunaḥpunaḥ | mithyā vaṭeṣu luṭhati śileva śikharacyutā || 57 ||

These rove from one error to another, as a man sees one dream after another; and roll about in the pit of their delusion, as a stone when hurled from a hill downward.

केचित्संमिलिताः केचिदात्मन्येवाभ्रमे स्थिताः । मग्नाः स्वसंवित्प्रसरे स्फुरन्तो देहखण्डकाः ॥ ५८ ॥

kecitsaṃmilitāḥ kecidātmanyevābhrame sthitāḥ | magnāḥ svasaṃvitprasare sphuranto dehakhaṇḍakāḥ || 58 ||

Some persons rely on the union of the body and soul, and others relying in the soul alone, are placed beyond the reach of error; while there are many, who rely on their consciousness alone, and shine thereby as rational beings.

स्वयमन्तः प्रपश्यन्ति ये जगज्जीवविभ्रमम् । तैस्तैः कैश्चित्ततं दृश्यमसत्स्वप्नवदाश्रितम् ॥ ५९ ॥

svayamantaḥ prapaśyanti ye jagajjīvavibhramam | taistaiḥ kaiścittataṃ dṛśyamasatsvapnavadāśritam || 59 ||

They that perceive in themselves the errors of other people, are to be considered as under the influence of false dreams in their sleep.

सर्वात्मत्वात्स्वभावस्य तद्दृश्यं सत्यमात्मनि । सर्वगं विद्यते यत्र तत्र सर्वमुदेति हि ॥ ६० ॥

sarvātmatvātsvabhāvasya taddṛśyaṃ satyamātmani | sarvagaṃ vidyate yatra tatra sarvamudeti hi || 60 ||

God being the all-pervading spirit of nature, is verily seen in the spirit of every body; and as he is ubiquitous, his omnipresence is present in every thing in all places.

जीवान्तः प्रतिभासस्य सर्वस्य पुनरन्तरे । जीवखण्ड उदेत्युच्चैस्तस्यान्तरितरोऽपि च ॥ ६१ ॥

jīvāntaḥ pratibhāsasya sarvasya punarantare | jīvakhaṇḍa udetyuccaistasyāntaritaro'pi ca || 61 ||

God that shines is the living soul of every body, resides also in the soul of that soul, as also in all the living souls and mind which are contained within the body of another.

जीवान्तर्जायते जीवस्तस्यान्तरपि जीवकः । सर्वत्र रम्भादलवज्जीवो जीवान्तरेव हि ॥ ६२ ॥

jīvāntarjāyate jīvastasyāntarapi jīvakaḥ | sarvatra rambhādalavajjīvo jīvāntareva hi || 62 ||

One living being is born in another, and that again within another, like the coatings of plantain trees, which grow one under the other over the inmost pith.

दृश्यबुद्धिपरावृत्तौ सममेतदनन्तरम् । हेम्नीव कटकादित्वं परिज्ञातं विनश्यति ॥ ६३ ॥

dṛśyabuddhiparāvṛttau samametadanantaram | hemnīva kaṭakāditvaṃ parijñātaṃ vinaśyati || 63 ||

By reverting the cognition of visibles, to the recognition of their essence (tanmatra) in the invisible plenum, we get rid of our error of the reality of the formal world, as we do of the ornament in the material gold. (i.e. The substances of gold is the material cause of the formal and changeable jewels). Gloss. The knowledge of the consequent (parak) and antecedent (pratyak), must blend in that of the sameness (samani) of both (yugupat), the internal (antar) and external.

विचारो यस्य नोदेति कोऽहं किमिदमित्यलम् । तस्यान्तर्न विमुक्तोऽसौ दीर्घो जीवज्वरभ्रमः ॥ ६४ ॥

vicāro yasya nodeti ko'haṃ kimidamityalam | tasyāntarna vimukto'sau dīrgho jīvajvarabhramaḥ || 64 ||

He who does not inquire into the question "who he is"and "what is the world" beside himself; is not liberated in his inward soul, and suffers under the continuous fever of an erroneous life.

विचारः सफलस्तस्य विज्ञेयो यस्य सन्मतेः । दिनानुदिनमायाति तानवं भोगगृध्रता ॥ ६५ ॥

vicāraḥ saphalastasya vijñeyo yasya sanmateḥ | dinānudinamāyāti tānavaṃ bhogagṛdhratā || 65 ||

He is successful in his inquiry, who by his good understanding, comes to know how to curb his worldly avarice day by day.

यथा देहोपयुक्तं हि करोत्यारोग्यमौषधम् । तथेन्द्रियजयेऽभ्यस्ते विवेकः फलितो भवेत् ॥ ६६ ॥

yathā dehopayuktaṃ hi karotyārogyamauṣadham | tathendriyajaye'bhyaste vivekaḥ phalito bhavet || 66 ||

As proper regimen is the best medicine to secure the health of the body; so is the habit of keeping the organs of sense under control, the only means of edifying the understanding.

विवेकोऽस्ति वचस्येव चित्रेऽग्निरिव भास्वरः । यस्य तेनापरित्यक्ता दुःखायैवाविवेकिता ॥ ६७ ॥

viveko'sti vacasyeva citre'gniriva bhāsvaraḥ | yasya tenāparityaktā duḥkhāyaivāvivekitā || 67 ||

He who is discoursive in his words, and not discerning in his mind, is like a blazing fire in a picture (which lightens no body). No one can be wise until he gets rid of his false wit.

यथा स्पर्शेन पवनः सत्तामायाति नो गिरा । तथेच्छातानवेनैव विवेकोऽस्य विबुध्यते ॥ ६८ ॥

yathā sparśena pavanaḥ sattāmāyāti no girā | tathecchātānavenaiva viveko'sya vibudhyate || 68 ||

As the perception of air, comes by the feeling and not by words of the mouth; so wisdom proceeds from the curtailing of desires.

चित्रामृतं नामृतमेव विद्धि चित्रानलं नानलमेव विद्धि । चित्राङ्गना नूनमनङ्गनेति वाचा विवेकस्त्वविवेक एव ॥ ६९ ॥

citrāmṛtaṃ nāmṛtameva viddhi citrānalaṃ nānalameva viddhi | citrāṅganā nūnamanaṅganeti vācā vivekastvaviveka eva || 69 ||

As the ambrosia in the painting is no ambrosial food, nor the fire in a picture is burning flame; so a beauty in a drawing is no beauteous maid, and wisdom in words is want of wisdom only.

पूर्वं विवेकेन तनुत्वमेति रागोऽथ वैरं च समूलमेव । पश्चात्परिक्षीयत एव यत्नः स पावनो यत्र विवेकितास्ति ॥ ७० ॥

pūrvaṃ vivekena tanutvameti rāgo'tha vairaṃ ca samūlameva | paścātparikṣīyata eva yatnaḥ sa pāvano yatra vivekitāsti || 70 ||

Wisdom serves at first to weaken our passions and enmity, and then uproot them at once, and at last it lessens our desires and endeavours, and gives an appearance of holiness to its possessor.