21. Chapter 21

श्रीराम उवाच । भगवन्सर्वधर्मज्ञ संशयो यो महानयम् । हृदि व्यावर्तते लोलः कल्लोल इव सागरे ॥ १ ॥

śrīrāma uvāca | bhagavansarvadharmajña saṃśayo yo mahānayam | hṛdi vyāvartate lolaḥ kallola iva sāgare || 1 ||

Rama said:—Venerable sir! that art acquainted with the mysteries of all things, I have a great doubt swelling in my breast like a huge surge of the sea.

दिक्कालाद्यनवच्छिन्ने तते नित्ये निरामये । म्लाना संविन्मनोनाम्नी कुतः केयमुपस्थिता ॥ २ ॥

dikkālādyanavacchinne tate nitye nirāmaye | mlānā saṃvinmanonāmnī kutaḥ keyamupasthitā || 2 ||

How is it sir, that any foulness could attach to the mind, when it is situated in the eternal purity of the infinite Spirit, which is unbounded by time and space.

यस्मादन्यन्न नामास्ति न भूतं न भविष्यति । कुतः कीदृक्कथं तत्र कलङ्कस्तस्य विद्यते ॥ ३ ॥

yasmādanyanna nāmāsti na bhūtaṃ na bhaviṣyati | kutaḥ kīdṛkkathaṃ tatra kalaṅkastasya vidyate || 3 ||

Again as there is nothing, nor was there ever, nor anything ever to be at any time, or place, beside the entity of the Holy one, how and whence could this foulness come in Him?

श्रीवसिष्ठ उवाच । साधु राम त्वया प्रोक्तं जाता ते मोक्षभागिनी । मतिरुत्तमनिष्यन्दा नन्दनस्येव मञ्जरी ॥ ४ ॥

śrīvasiṣṭha uvāca | sādhu rāma tvayā proktaṃ jātā te mokṣabhāginī | matiruttamaniṣyandā nandanasyeva mañjarī || 4 ||

Vasishtha answered: Well said Rama! I see your understanding approaching to the way of your liberation, and exhaling the sweetness of the blossoms of the garden of paradise.

पूर्वापरविचारार्थतत्परेयं मतिस्तव । संप्राप्स्यसि पदं प्रोच्चैर्यत्प्राप्तं शंकरादिभिः ॥ ५ ॥

pūrvāparavicārārthatatpareyaṃ matistava | saṃprāpsyasi padaṃ proccairyatprāptaṃ śaṃkarādibhiḥ || 5 ||

I see your understanding is capable of judging both a priori and a posteriori, and is likely to attain that acme which was gained by the gods, Sankara and others.

प्रश्नस्यास्य तु हे राम न कालस्तव संप्रति । सिद्धान्तः कथ्यते यत्र तत्रायं प्रश्न उच्यते ॥ ५ ॥

praśnasyāsya tu he rāma na kālastava saṃprati | siddhāntaḥ kathyate yatra tatrāyaṃ praśna ucyate || 5 ||

I see your understanding is capable of judging both a priori and a posteriori, and is likely to attain that acme which was gained by the gods, Sankara and others.

सिद्धान्तकाले भवता प्रष्टव्योऽहमिदं परम् । करामलकवत्तेन सिद्धान्तस्ते भविष्यति ॥ ७ ॥

siddhāntakāle bhavatā praṣṭavyo'hamidaṃ param | karāmalakavattena siddhāntaste bhaviṣyati || 7 ||

This question should be asked by you when I come to the conclusion, and it will be demonstrated to you as clearly as the situation of a place in a map or globe, placed in the palm of your hand.

सिद्धान्तकाले प्रश्नोक्तिरेषा तव विराजते । प्रावृषीव हि केकोक्तिर्युक्ता शरदि हंसगीः ॥ ८ ॥

siddhāntakāle praśnoktireṣā tava virājate | prāvṛṣīva hi kekoktiryuktā śaradi haṃsagīḥ || 8 ||

This question of yours will be most suitable at the end, as the sounds of the peacock and swan, are best suited to the rainy season and autumn.

सहजो नीलिमा व्योम्नि शोभते प्रावृषः क्षये । प्रावृषि त्वतनूदग्रपयोदपटलोत्थितः ॥ ९ ॥

sahajo nīlimā vyomni śobhate prāvṛṣaḥ kṣaye | prāvṛṣi tvatanūdagrapayodapaṭalotthitaḥ || 9 ||

The blueness of the sky, is pleasant to look upon at the end of the rainy weather; but it is odd to speak of it during the rains.

अयं प्रकृत आरब्धो मनोनिर्णय उत्तमः । यद्वशाज्जनताजन्म तदाकर्णय सुव्रत ॥ १० ॥

ayaṃ prakṛta ārabdho manonirṇaya uttamaḥ | yadvaśājjanatājanma tadākarṇaya suvrata || 10 ||

It is best to investigate into the mind by the nature of its acts and operations, which tend to be the causes of the repeated births of mankind.

एवं प्रकृतिरूपेयं मनोमननधर्मिणी । कर्मेति राम निर्णीतं सर्वैरेव मुमुक्षुभिः ॥ ११ ॥

evaṃ prakṛtirūpeyaṃ manomananadharmiṇī | karmeti rāma nirṇītaṃ sarvaireva mumukṣubhiḥ || 11 ||

It is by its nature, that the mind has its power of thinking, and leading all the organs and members to their several actions, as it is ascertained by the seekers of salvation.

शृणु दर्शनभेदेन तन्नामाभिमताकृतिम् । वाग्मिनां वदतां यातं चित्राभिः शास्त्रदृष्टिभिः ॥ १२ ॥

śṛṇu darśanabhedena tannāmābhimatākṛtim | vāgmināṃ vadatāṃ yātaṃ citrābhiḥ śāstradṛṣṭibhiḥ || 12 ||

Men learned in the sastras and eloquent in speech, have given various appellations to the mind, in different systems of philosophy, according to its various perceptive faculties and different functions and operations in the body. (Gloss. It is called the mind (mana) from its power of minding (manana); it is termed internal sight (pasyanti) from its seeing inwardly;it is the ear.

यं यं भावमुपादत्ते मनो मननचञ्चलम् । तत्तामेति घनामोदमन्तःस्थः पवनो यथा ॥ १३ ॥

yaṃ yaṃ bhāvamupādatte mano mananacañcalam | tattāmeti ghanāmodamantaḥsthaḥ pavano yathā || 13 ||

Whatever nature the mind assumes by the fickleness of its thoughts, it receives the same name and nature for itself, as the same fleeting air receives from its exhaling of different odours.

ततस्तमेव निर्णीय तमेव च विकल्पयन् । अन्तःस्थया रञ्जनया रञ्जयन्स्वामहंकृतिम् ॥ १४ ॥

tatastameva nirṇīya tameva ca vikalpayan | antaḥsthayā rañjanayā rañjayansvāmahaṃkṛtim || 14 ||

So the mind delights itself with the thoughts of its desired objects, and assimilating itself into their natures.

तन्निश्चयमुपादाय तत्रैव रसमृच्छति । यन्मयत्वं शरीरे तु ततो बुद्धीन्द्रियेषु च ॥ १५ ॥

tanniścayamupādāya tatraiva rasamṛcchati | yanmayatvaṃ śarīre tu tato buddhīndriyeṣu ca || 15 ||

It receives the same form in which it delights, and which it assumes to itself in its imagination.

यन्मयं हि मनो राम देहस्तदनु तद्वशः । तत्तामायाति गन्धान्तः पवनो गन्धतामिव ॥ १६ ॥

yanmayaṃ hi mano rāma dehastadanu tadvaśaḥ | tattāmāyāti gandhāntaḥ pavano gandhatāmiva || 16 ||

The body being subject to the mind, is moulded in the same form of the mind; just as the wind is perfumed by the odour of the flowerbed, through which it passes.

बुद्धीन्द्रियेषु वल्गत्सु कर्मेन्द्रियगणस्ततः । स्फुरति स्वत एवोर्वी रजोलोल इवानिले ॥ १७ ॥

buddhīndriyeṣu valgatsu karmendriyagaṇastataḥ | sphurati svata evorvī rajolola ivānile || 17 ||

The inward senses being excited, actuate the outward organs of sense in their own ways, as the exciting motion of the winds, drives the dust of the earth before their course.

कर्मेन्द्रियगणे क्षुब्धे स्वशक्तिं प्रणयत्यलम् । कर्म निष्पद्यते स्फारं पांसुजालमिवानिले ॥ १८ ॥

karmendriyagaṇe kṣubdhe svaśaktiṃ praṇayatyalam | karma niṣpadyate sphāraṃ pāṃsujālamivānile || 18 ||

The mind exerts its powers in the action of the external organs in the performance of their several functions; just as the flying winds drive the dust in different directions.

एवं हि मनसः कर्म कर्मबीजं मनः स्मृतम् । अभिन्नैव तयोः सत्ता यथा कुसुमगन्धयोः ॥ १९ ॥

evaṃ hi manasaḥ karma karmabījaṃ manaḥ smṛtam | abhinnaiva tayoḥ sattā yathā kusumagandhayoḥ || 19 ||

Such are the acts of the mind which is said to be the root of action, and these combine together as inseparably as the flower and its fragrance.

यादृशं भावमादत्ते दृढाभ्यासवशान्मनः । तथा स्पन्दाख्यकर्माख्यप्रथाशाखा विमुञ्चति ॥ २० ॥

yādṛśaṃ bhāvamādatte dṛḍhābhyāsavaśānmanaḥ | tathā spandākhyakarmākhyaprathāśākhā vimuñcati || 20 ||

Whatever nature the mind adopts to itself by its wonted habit, the same shoots forth in the form of its two kinds of motion.

तथा क्रियां तत्फलतां निष्पादयति चादरात् । ततस्तमेव चास्वादमनुभूयाशु बध्यते ॥ २१ ॥

tathā kriyāṃ tatphalatāṃ niṣpādayati cādarāt | tatastameva cāsvādamanubhūyāśu badhyate || 21 ||

And according as the mind does its action, and brings about the result by its assiduity, in like manner does it enjoy the fruition thereof, and enslaves itself to the enjoyment.

यं यं भावमुपादत्ते तं तं वस्त्विति विन्दति । तत्तच्छ्रेयोऽन्यन्नास्तीति निश्चयोऽस्य च जायते ॥ २२ ॥

yaṃ yaṃ bhāvamupādatte taṃ taṃ vastviti vindati | tattacchreyo'nyannāstīti niścayo'sya ca jāyate || 22 ||

It understands that as its right course, which agrees well with its temperament; and knows for certain that there is no other way to its real good.

धर्मार्थकाममोक्षार्थं प्रयतन्ते सदैव हि । मनांसि दृढभिन्नानि प्रतिपत्त्या स्वयैव च ॥ २३ ॥

dharmārthakāmamokṣārthaṃ prayatante sadaiva hi | manāṃsi dṛḍhabhinnāni pratipattyā svayaiva ca || 23 ||

Minds of different castes follow different pursuits, according to their particular proclivities; and employ themselves in the acquisition of wealth and virtues, desired objects and liberation according to their best choice.

मनो वै कापिलानां तु प्रतिपत्तिनिजामलम् । उररीकृत्य निर्णीय कल्पिताः शास्त्रदृष्टयः ॥ २४ ॥

mano vai kāpilānāṃ tu pratipattinijāmalam | urarīkṛtya nirṇīya kalpitāḥ śāstradṛṣṭayaḥ || 24 ||

The mind is ascertained by the Kapila (Sankhya) philosophers, as a pure substance, like the immaterial intellect (under the title of pradhana); and this view of it is adopted in their system or sastra.

मोक्षे तु नान्यथा प्राप्तिरिति भावितचेतसः । स्वां दृष्टिं प्रतिबिम्बन्ति स्थिताः स्वनियमभ्रमैः ॥ २५ ॥

mokṣe tu nānyathā prāptiriti bhāvitacetasaḥ | svāṃ dṛṣṭiṃ pratibimbanti sthitāḥ svaniyamabhramaiḥ || 25 ||

These men relying on the error of their own hypothesis, inculcate their supposed view of the mind to others, as the only light to guide them in the way of their salvation.

वेदान्तवादिनो बुद्ध्या ब्रह्मेदमिति रूढया । मुक्तिः शमदमोपेता निर्णीय परिकल्पिता ॥ २६ ॥

vedāntavādino buddhyā brahmedamiti rūḍhayā | muktiḥ śamadamopetā nirṇīya parikalpitā || 26 ||

But the professors of Vedanta doctrines, acknowledge the mind as Brahma himself; and preach peace and self-control, as the only means of the attainment of liberation.

मुक्तौ तु नान्यथा प्राप्तिरिति भावितचेतसः । स्वां दृष्टिं प्रविवृण्वन्ति स्वैरेव नियमभ्रमैः ॥ २७ ॥

muktau tu nānyathā prāptiriti bhāvitacetasaḥ | svāṃ dṛṣṭiṃ pravivṛṇvanti svaireva niyamabhramaiḥ || 27 ||

But that there is no other way to the salvation of the supposed mind (than by these means), is an ipse dixit of the Vedanta, and an assumed dogma (kalpitaniyama) as those of other schools.

विज्ञानवादिनो बुद्ध्या स्फुरत्स्वभ्रमपूरया । मुक्तिः शमदमोपेता निर्णीय परिकल्पिता ॥ २८ ॥

vijñānavādino buddhyā sphuratsvabhramapūrayā | muktiḥ śamadamopetā nirṇīya parikalpitā || 28 ||

The Vijnanavadi philosophers also, have ascertained and upheld peace and self-government as the leaders to liberation, but this too is an effusion of their erroneous understandings.

मुक्तौ तु नान्यथा प्राप्तिरिति भावितचेतसः । स्वां दृष्टिं प्रविवृण्वन्ति स्वैरेव नियमभ्रमैः ॥ २९ ॥

muktau tu nānyathā prāptiriti bhāvitacetasaḥ | svāṃ dṛṣṭiṃ pravivṛṇvanti svaireva niyamabhramaiḥ || 29 ||

Thus all sects give out their own views, in the false rules they have adopted for the salvation of their supposed minds; and assert that there is no other way to it, beside what is laid down by them.

आर्हतादिभिरन्यैश्च स्वयाभिमतयेच्छया । चित्राश्चित्रसमाचारैः कल्पिताः शास्त्रदृष्टयः ॥ ३० ॥

ārhatādibhiranyaiśca svayābhimatayecchayā | citrāścitrasamācāraiḥ kalpitāḥ śāstradṛṣṭayaḥ || 30 ||

So the Arhatas (Buddhists) and the other sectarians, have proposed a variety of fictitious methods for the liberation of the mind, of their arbitrary will in their respective sastras.{GL_NOTE:73146:}

निर्निमित्तोत्थसौम्याम्बुबुद्बुदौघैरिवोत्थितैः । स्वनिश्चितैरिति प्रौढा नानाकारा हि रीतयः ॥ ३१ ॥

nirnimittotthasaumyāmbubudbudaughairivotthitaiḥ | svaniścitairiti prauḍhā nānākārā hi rītayaḥ || 31 ||

The arbitrary rules of the learned, and those unsupported by the srutis, are as numerous and varying from one another, as the bubbles of clear water.

सर्वासामेव चैतासां रीतीनामेवमाकरः । मनो नाम महाबाहो मणीनामिव सागरः ॥ ३२ ॥

sarvāsāmeva caitāsāṃ rītīnāmevamākaraḥ | mano nāma mahābāho maṇīnāmiva sāgaraḥ || 32 ||

Know mighty Rama, the mind to be the source of all these rules and methods, as the sea is the source of every kind of gem.

न निम्बेक्षू कटुस्वादू शीतोष्णौ नेन्दुपावकौ । यद्यथा परमाभ्यस्तमुपलब्धं तथैव तत् ॥ ३३ ॥

na nimbekṣū kaṭusvādū śītoṣṇau nendupāvakau | yadyathā paramābhyastamupalabdhaṃ tathaiva tat || 33 ||

There is no innate sweetness in the sugarcane nor bitterness in the nimba, both of which are sucked by insects; nor is there any heat or cold inherent in the sun or moon (as both of them are peopled by gods and spirits). It is the intrinsic habit of the mind that makes the difference.

यस्त्वकृत्रिम आनन्दस्तदर्थं प्रयतैर्नरैः । मनस्तन्मयतां नेयं येनासौ समवाप्यते ॥ ३४ ॥

yastvakṛtrima ānandastadarthaṃ prayatairnaraiḥ | manastanmayatāṃ neyaṃ yenāsau samavāpyate || 34 ||

Those that want to enjoy the unadulterated happiness of their souls, should habituate their minds to assimilate themselves to that happy state, and they are sure to have the same.

दृश्यं संपरिडिम्भं स्वं तुच्छं परिहरन्मनः । तज्जाभ्यां सुखदुःखाभ्यां नावश्यं परिकृष्यते ॥ ३५ ॥

dṛśyaṃ saṃpariḍimbhaṃ svaṃ tucchaṃ pariharanmanaḥ | tajjābhyāṃ sukhaduḥkhābhyāṃ nāvaśyaṃ parikṛṣyate || 35 ||

The mind having fled from the sphere of the phenomenal world, becomes exempt from all its pleasure and pain, like the fledged bird flying in the air by casting its shell and leaving its cage below.

अपवित्रमसद्रूपं मोहनं भयकारणम् । दृश्यमाभासमाभोगि बन्धमाभावयानघ ॥ ३६ ॥

apavitramasadrūpaṃ mohanaṃ bhayakāraṇam | dṛśyamābhāsamābhogi bandhamābhāvayānagha || 36 ||

O sinless Rama! Cherish no fondness for the phenomenal world, which is an unreal illusion, full of fear and unholiness, and is stretched out to ensnare the mind.

मायैषा सा ह्यविद्यैषा भावनैषा भयावहा । संविदस्तन्मयत्वं यत्तत्कर्मेति विदुर्बुधाः ॥ ३७ ॥

māyaiṣā sā hyavidyaiṣā bhāvanaiṣā bhayāvahā | saṃvidastanmayatvaṃ yattatkarmeti vidurbudhāḥ || 37 ||

The wise have styled our consciousness of the world as a magic scene (maya), an appearance of ignorance—avidya, a mere thought (bhavana), and the cause and effect of our acts.

दृष्ट्वा दृश्यैकतानत्वं विद्धि त्वं मोहनं मनः । प्रमार्जयेव तन्मिथ्या महामलिनकर्दमम् ॥ ३८ ॥

dṛṣṭvā dṛśyaikatānatvaṃ viddhi tvaṃ mohanaṃ manaḥ | pramārjayeva tanmithyā mahāmalinakardamam || 38 ||

Know that it is the delusive mind, which stretches the visible world before thee, rub it off therefore as dirty mud from the mind.

दृश्यतन्मयता यैषा स्वभावस्थानुभूयते । संसारमदिरा सेयमविद्येत्युच्यते बुधैः ॥ ३९ ॥

dṛśyatanmayatā yaiṣā svabhāvasthānubhūyate | saṃsāramadirā seyamavidyetyucyate budhaiḥ || 39 ||

This visible appearance which naturally appears before thee in the form of the world, is called the production of ignorance by the wise.

अनयोपहतो लोकः कल्याणं नाधिगच्छति । भास्वरं तापनालोकं पटलान्धेक्षणो यथा ॥ ४० ॥

anayopahato lokaḥ kalyāṇaṃ nādhigacchati | bhāsvaraṃ tāpanālokaṃ paṭalāndhekṣaṇo yathā || 40 ||

Men being deluded by it, are at a loss to know their real good, as the blinded eye is incapable to perceive the brightness of the day.

स्वयमुत्पद्यते सा च संकल्पाद्व्योमवृक्षवत् । असंकल्पनमात्रेण भावनायां महामते ॥ ४१ ॥

svayamutpadyate sā ca saṃkalpādvyomavṛkṣavat | asaṃkalpanamātreṇa bhāvanāyāṃ mahāmate || 41 ||

It is the contemplation of objects (sankalpa), that presents the phenomena to our view, like arbors in the empty sky; and it is their incogitancy (asankalpana), which effaces their images from the inward and outward sights.

क्षीणायां स्वरसादेव विमर्शेन विलासिना । असंसङ्गः पदार्थेषु सर्वेषु स्थिरतां गतः ॥ ४२ ॥

kṣīṇāyāṃ svarasādeva vimarśena vilāsinā | asaṃsaṅgaḥ padārtheṣu sarveṣu sthiratāṃ gataḥ || 42 ||

It is the abstract meditation of the thoughtful yogi, that weakens the outward impressions, and by dissociating the soul from all external things, keeps it steady and sedate in itself.

सत्यदृष्टौ प्रपन्नायामसत्ये क्षयमागते । निर्विकल्पचिदच्छात्मा स आत्मा समवाप्यते ॥ ४३ ॥

satyadṛṣṭau prapannāyāmasatye kṣayamāgate | nirvikalpacidacchātmā sa ātmā samavāpyate || 43 ||

The mind being inclined to the right view of things, by its abstraction from the unreal sights, produces the clearness of the understanding, and an insouciant tranquillity of the soul.

न सत्ता यस्य नासत्ता न सुखं नापि दुःखिता । केवलं केवलीभावो यस्यान्तरुपलभ्यते ॥ ४४ ॥

na sattā yasya nāsattā na sukhaṃ nāpi duḥkhitā | kevalaṃ kevalībhāvo yasyāntarupalabhyate || 44 ||

The mind that is regardless of realities as well as of unrealities (that is of its inward and outward reflections); and is insensible of pleasure and plain, feels in itself the delight of its singleness or unity.

अभव्यया भावनया न चित्तेन्द्रियदृष्टिभिः । आत्मनोऽनन्यभूताभिरपि यः परिवर्जितः ॥ ४५ ॥

abhavyayā bhāvanayā na cittendriyadṛṣṭibhiḥ | ātmano'nanyabhūtābhirapi yaḥ parivarjitaḥ || 45 ||

Application of the mind to unworthy thoughts, and to the internal or external sights of things, debars the soul from tasting the sweets of its solity.

वासनाभिरनन्ताभिर्व्योमेव घनराजिभिः । संदिग्धायां यथा रज्ज्वां सर्पतत्त्वं तथैव हि ॥ ४६ ॥

vāsanābhiranantābhirvyomeva ghanarājibhiḥ | saṃdigdhāyāṃ yathā rajjvāṃ sarpatattvaṃ tathaiva hi || 46 ||

The mind that is subject to its endless desires, is like the clear firmament obscured by the clouds; and ranges in the maze of doubt between truth and untruth, as of supposing the rope for the serpent.

चिदाकाशात्मना बन्धस्त्वबन्धेनैव कल्पितः । कल्पितं कल्पितं वस्तु प्रतिकल्पनयान्यथा ॥ ४७ ॥

cidākāśātmanā bandhastvabandhenaiva kalpitaḥ | kalpitaṃ kalpitaṃ vastu pratikalpanayānyathā || 47 ||

Man obstructs to himself the sight of the clear firmament of his intellect, by the mist of his doubts; but he thinks it as unobstructed by his error, and indulges the fancies of his imagination which tends the more to his error.

तदेवान्यत्वमादत्ते खमहोरात्रयोरिव । यदतुच्छमनायासमनुपाधि गतभ्रमम् ॥ ४८ ॥

tadevānyatvamādatte khamahorātrayoriva | yadatucchamanāyāsamanupādhi gatabhramam || 48 ||

He takes the true, incorruptible and supreme Brahma in a different light (of base and corruptible things), as one mistakes one thing for another in the dark or in his error.

तत्तत्कल्पनयातीतं तत्सुखायैव कल्पते । शून्य एव कुसूले तु सिंहोऽस्तीति भयं यथा ॥ ४९ ॥

tattatkalpanayātītaṃ tatsukhāyaiva kalpate | śūnya eva kusūle tu siṃho'stīti bhayaṃ yathā || 49 ||

Having got rid of his false imagination, man comes to the knowledge of true God and his happiness, as one freed from his false apprehension of a tiger in a copse, is set at rest with himself.

शून्य एव शरीरेऽन्तर्बद्धोऽस्मीति भयं तथा । शून्य एव कुसूले तु प्रेक्ष्य सिंहो न लभ्यते ॥ ५० ॥

śūnya eva śarīre'ntarbaddho'smīti bhayaṃ tathā | śūnya eva kusūle tu prekṣya siṃho na labhyate || 50 ||

The bugbear of one's (soul's) imprisonment in the vacuity (cavity) of the body, is dispersed by his insight into it, as the fear of a lion lurking in the jungle, is removed upon finding no such thing therein.

तथा संसारबन्धार्थः प्रेक्षितोऽसौ न लभ्यते । इदं जगदयं चाहमिति संभ्रान्तमुत्थितम् ॥ ५१ ॥

tathā saṃsārabandhārthaḥ prekṣito'sau na labhyate | idaṃ jagadayaṃ cāhamiti saṃbhrāntamutthitam || 51 ||

So on looking deeply, you will find no bondage in the world; the notions that this is the world and this is myself, are only errors of the mind.

बालानां मध्यमे काले छाया वैतालिकी यथा । कल्पनावशतो जन्तोर्भावाभावशुभाशुभाः ॥ ५२ ॥

bālānāṃ madhyame kāle chāyā vaitālikī yathā | kalpanāvaśato jantorbhāvābhāvaśubhāśubhāḥ || 52 ||

It is flight of fancy, that fills the mind with chimeras of good and evil; just as the shade of evening, presents spectres of vetala ghosts to little children.

क्षणादसत्तामायान्ति सत्तामपि पुनः क्षणात् । मातैव गृहिणीभावगृहीता कण्ठलम्बिनी ॥ ५३ ॥

kṣaṇādasattāmāyānti sattāmapi punaḥ kṣaṇāt | mātaiva gṛhiṇībhāvagṛhītā kaṇṭhalambinī || 53 ||

Our fancies alight on us at one time, and depart at another, and assume different forms at will; just as our consorts act the part of wives in our youth, and of nurses in our old age.

करोति गृहिणीकार्यं सुरतानन्ददा सती । कान्तैव मातृभावेन गृहीता कण्ठलम्बिनी ॥ ५४ ॥

karoti gṛhiṇīkāryaṃ suratānandadā satī | kāntaiva mātṛbhāvena gṛhītā kaṇṭhalambinī || 54 ||

She acts the part of a house wife in her management of household affairs, and taken as a mistress, she embraces us in her bosom.

नूनं विस्मारयत्येव मन्मथं मातृभावनात् । भावानुसारिफलदं पदार्थौघमवेक्ष्य च ॥ ५५ ॥

nūnaṃ vismārayatyeva manmathaṃ mātṛbhāvanāt | bhāvānusāriphaladaṃ padārthaughamavekṣya ca || 55 ||

And like an actress, the mind forgets to display its parts, when it plays another, so every body is betaken by the thoughts he has in his head, in neglect of others which are absent.

न ज्ञेनेह पदार्थेषु रूपमेकमुदीर्यते । दृढभावनया चेतो यद्यथा भावयत्यलम् ॥ ५६ ॥

na jñeneha padārtheṣu rūpamekamudīryate | dṛḍhabhāvanayā ceto yadyathā bhāvayatyalam || 56 ||

The ignorant do not perceive the selfsame unity, in all things he beholds in the world; but they view every thing in the light, as they have its idea imprinted in their minds.

तत्तत्फलं तदाकारं तावत्कालं प्रपश्यति । न तदस्ति न यत्सत्यं न तदस्ति न यन्मृषा ॥ ५७ ॥

tattatphalaṃ tadākāraṃ tāvatkālaṃ prapaśyati | na tadasti na yatsatyaṃ na tadasti na yanmṛṣā || 57 ||

They meet also with the results of the forms, which they have in view for the time; though they are not in reality what they seem to be, nor are they entirely false.

यद्यथा येन निर्णीतं तत्तथा तेन लक्ष्यते । भाविताकाशमातङ्गं व्योमहस्तितया मनः ॥ ५८ ॥

yadyathā yena nirṇītaṃ tattathā tena lakṣyate | bhāvitākāśamātaṅgaṃ vyomahastitayā manaḥ || 58 ||

Man views every thing in the same manner as he thinks it in himself; as his fancy of an elephant in the sky, makes him view the elephants in clouds.

व्योमकाननमातङ्गीं व्योमस्थामनुधावति । तस्मात्संकल्पमेव त्वं सर्वभावमयात्मकम् ॥ ५९ ॥

vyomakānanamātaṅgīṃ vyomasthāmanudhāvati | tasmātsaṃkalpameva tvaṃ sarvabhāvamayātmakam || 59 ||

He believes these elephants pursuing their mates, in his thought;so it is the thought, that gives the outward forms of things.

त्यज राम सुषुप्तस्थः स्वात्मनैव भवात्मनः । मणिर्हि प्रतिबिम्बानां प्रतिषेधक्रियां प्रति ॥ ६० ॥

tyaja rāma suṣuptasthaḥ svātmanaiva bhavātmanaḥ | maṇirhi pratibimbānāṃ pratiṣedhakriyāṃ prati || 60 ||

Rama! repel your drowsiness, and behold the supreme soul in thy soul; and be as a bright gem by repelling the shadows of all external things.

न शक्तो जडभावेन नतु राम भवादृशः । यदात्मनि जगद्राम तवेह प्रतिबिम्बति ॥ ६१ ॥

na śakto jaḍabhāvena natu rāma bhavādṛśaḥ | yadātmani jagadrāma taveha pratibimbati || 61 ||

It is impossible, O Rama, that one so enlightened as thyself, will receive the reflection of the world, as dull matter like others.

तदवस्त्विति निर्णीय मा तेनागच्छ रञ्जनम् । तदेव सत्यमिति वाप्यभिन्नं परमात्मनः ॥ ६२ ॥

tadavastviti nirṇīya mā tenāgaccha rañjanam | tadeva satyamiti vāpyabhinnaṃ paramātmanaḥ || 62 ||

Being certain of its immateriality, never taint thy mind with its outward colouring, or the knowledge of its reality; but know it as no way distinct from the Supreme Spirit.

मत्वान्तस्त्वमनाद्यन्तं भावयात्मानमात्मना । चेतसि प्रतिबिम्बन्ति ये भावास्तव राघव । रञ्जयन्त्वन्यसक्तत्वान्मा ते त्वां स्फटिकं यथा ॥ ६३ ॥

matvāntastvamanādyantaṃ bhāvayātmānamātmanā | cetasi pratibimbanti ye bhāvāstava rāghava | rañjayantvanyasaktatvānmā te tvāṃ sphaṭikaṃ yathā || 63 ||

Mind in thyself the Being that is without beginning or end, and meditate on the Spirit in Spirit. Do not let the reflections of thy mind, imbue their tinge in the pure crystal of thy soul.

स्फटिकममननं यथा विशन्ति प्रकटतया न च रञ्जना विचित्रा । इह हि विमननं तथा विशन्तु प्रकटतया भुवनैषणा भवन्तम् ॥ ६४ ॥

sphaṭikamamananaṃ yathā viśanti prakaṭatayā na ca rañjanā vicitrā | iha hi vimananaṃ tathā viśantu prakaṭatayā bhuvanaiṣaṇā bhavantam || 64 ||

Be on thy guard, as never to allow the reflections of your mind, to taint the clear crystal of thy soul; but remain unmindful of the visibles, and regardless of all worldly desires.