33. Chapter 33

श्रीवसिष्ठ उवाच । सर्वातिशयसाफल्यात्सर्वं सर्वत्र सर्वदा । संभवत्येव तस्मात्त्वं शुभोद्योगं न संत्यज ॥ १ ॥

śrīvasiṣṭha uvāca | sarvātiśayasāphalyātsarvaṃ sarvatra sarvadā | saṃbhavatyeva tasmāttvaṃ śubhodyogaṃ na saṃtyaja || 1 ||

Vasishtha continued:—Seeing the complete success of every undertaking, depending on your own exertion at all times and places, you should never be slack in your energy at all.

मित्रस्वजनबन्धूनां नन्दिनानन्ददायिना । सरसीशानमासाद्य मृत्युरप्युपनिर्जितः ॥ २ ॥

mitrasvajanabandhūnāṃ nandinānandadāyinā | sarasīśānamāsādya mṛtyurapyupanirjitaḥ || 2 ||

See how Nandi gratified the wishes of all his friends and relations by his own exertions, and how he became victorious over death itself, by his adoration of Mahadeva by the side of a lake.

सर्वोत्कर्षेण संपन्ना देवा अपि विमर्दिताः । दानवैर्दानवार्थाढ्यैर्गजैः पद्माकरा इव ॥ ३ ॥

sarvotkarṣeṇa saṃpannā devā api vimarditāḥ | dānavairdānavārthāḍhyairgajaiḥ padmākarā iva || 3 ||

See also, how the Danavas too got the better of the gods, who were fraught with every perfection, by their greater wealth and prowess, as the elephants destroy a lake of lotuses.

मरुत्तनृपतेर्यज्ञे संवर्तेन महर्षिणा । ब्रह्मणेवापरः सर्गो भावितः ससुरासुरः ॥ ४ ॥

maruttanṛpateryajñe saṃvartena maharṣiṇā | brahmaṇevāparaḥ sargo bhāvitaḥ sasurāsuraḥ || 4 ||

See, how Marutta the King of demons, created another world like that of Brahma, by means of his sacrifice through the great sage Samvarta.

महातिशययुक्तेन विश्वामित्रेण विप्रता । भूयोभूयः प्रयुक्तेन दुष्प्रापा तपसार्जिता ॥ ५ ॥

mahātiśayayuktena viśvāmitreṇa vipratā | bhūyobhūyaḥ prayuktena duṣprāpā tapasārjitā || 5 ||

See, how Viswamitra (the military chief) obtained the dignity of Brahmanhood by his great energy and continued exertions. He obtained by his austerities what is impossible to be gained by another.

पिष्टसेकाम्बु दुष्प्रापं रसायनवदश्नता । दुर्भगेनेदृशेनाप्तः क्षीरोद उपमन्युना ॥ ६ ॥

piṣṭasekāmbu duṣprāpaṃ rasāyanavadaśnatā | durbhagenedṛśenāptaḥ kṣīroda upamanyunā || 6 ||

See, how the poor and unfortunate Upamanyu, obtained his nectarious food of the cake and curdled milk, by his worship of Siva, from the milky ocean in days of yore.

त्रैलोक्यमल्लांस्तृणवदश्नन्विष्ण्वलजादिकान् । भक्त्यातिशयदार्ढ्येन कालः श्वेतेन कालितः ॥ ७ ॥

trailokyamallāṃstṛṇavadaśnanviṣṇvalajādikān | bhaktyātiśayadārḍhyena kālaḥ śvetena kālitaḥ || 7 ||

See how the god Vishnu devoured (destroyed), like a wild fire the demons of the triple world, likening the tender filaments of lotuses; and how the sage Sweta became victorious over death by means of his firm faith in Siva.

प्रणयेन यमं जित्वा कृत्वा वचनसंगमम् । परलोकादुपानीतः सावित्र्या सत्यवान्पतिः ॥ ८ ॥

praṇayena yamaṃ jitvā kṛtvā vacanasaṃgamam | paralokādupānītaḥ sāvitryā satyavānpatiḥ || 8 ||

Remember, how the chaste Savitri, brought back her spouse Satyavana from the realm of death, by her prevailing on stern Yama with the suavity of her discourse.

न सोऽस्त्यतिशयो लोके यस्यास्ति न फलं स्फुटम् । भवितव्यं विचार्यान्तः सर्वातिशयशालिना ॥ ९ ॥

na so'styatiśayo loke yasyāsti na phalaṃ sphuṭam | bhavitavyaṃ vicāryāntaḥ sarvātiśayaśālinā || 9 ||

There is no great exertion of any kind that goes unrewarded in this world;all impossibility is thought possible by ardent pursuit after it.

आत्मज्ञानमशेषाणां सुखदुःखदशादृशाम् । मूलकाषकरं तस्माद्भाव्यं तत्रातिशायिना ॥ १० ॥

ātmajñānamaśeṣāṇāṃ sukhaduḥkhadaśādṛśām | mūlakāṣakaraṃ tasmādbhāvyaṃ tatrātiśāyinā || 10 ||

So men having full knowledge of the spirit, and exerting their utmost devotion, are enabled to root out their destiny of transmigration, which is fraught with so much pain and pleasure.

नाशायापद्गतार्थिन्या दृष्ट्या दृश्यादिदृष्टयः । दुःखादृते निराबाधं सुखं किं चिदवाप्यते ॥ ११ ॥

nāśāyāpadgatārthinyā dṛṣṭyā dṛśyādidṛṣṭayaḥ | duḥkhādṛte nirābādhaṃ sukhaṃ kiṃ cidavāpyate || 11 ||

All visible things are full of danger to the sight of the intelligent. There is no pleasure to be had from anything, without its concomitant pain.

अशमः परमं ब्रह्म शमश्च परमं पदम् । यद्यप्येवं तथाप्येनं प्रथमं विद्धि शंकरम् ॥ १२ ॥

aśamaḥ paramaṃ brahma śamaśca paramaṃ padam | yadyapyevaṃ tathāpyenaṃ prathamaṃ viddhi śaṃkaram || 12 ||

Though it is difficult to know the Supreme Brahma, and facile to attain supreme felicity;yet should Brahma be sought at first, as the giver of all felicity.

अभिमानं परित्यज्य शममाश्रित्य शाश्वतम् । विचार्य प्रज्ञयार्यत्वं कुर्यात्सज्जनसेवनम् ॥ १३ ॥

abhimānaṃ parityajya śamamāśritya śāśvatam | vicārya prajñayāryatvaṃ kuryātsajjanasevanam || 13 ||

Forsake your pride, and rely on your unalterable peace of mind; consider well your worthiness in your understanding, and stick to your attendance on the wise and good.

न तपांसि न तीर्थानि न शास्त्राणि जयन्ति च । संसारसागरोत्तारे सज्जनासेवनं विना ॥ १४ ॥

na tapāṃsi na tīrthāni na śāstrāṇi jayanti ca | saṃsārasāgarottāre sajjanāsevanaṃ vinā || 14 ||

There is no other way for your salvation in this ocean of the world, save by your attendance on the wise. All your pilgrimage, austerity and learning of the sastras, are of no avail to your liberation.

लोभमोहरुषां यस्य तनुतानुदिनं भवेत् । यथाशास्त्रं विहरति स्वस्वकर्मसु सज्जनः ॥ १५ ॥

lobhamoharuṣāṃ yasya tanutānudinaṃ bhavet | yathāśāstraṃ viharati svasvakarmasu sajjanaḥ || 15 ||

He is called the wise, whose greediness, anger and erroneous conceptions, are on their wane day by day; and who walks in the path of rectitude, as it is inculcated in the Sastra.

अथात्मविदुषां सङ्गात्तस्य साधोः प्रवर्तते । अत्यन्ताभाव एवास्य यथा दृश्यस्य दृश्यते ॥ १६ ॥

athātmaviduṣāṃ saṅgāttasya sādhoḥ pravartate | atyantābhāva evāsya yathā dṛśyasya dṛśyate || 16 ||

The society of spiritual guides, serves to dispel the visibles from the sight of the devout, as the invisibles are hidden from sight.

दृश्यात्यन्ताभावतस्तु परमेवावशिष्यते । अन्याभाववशादाशु जीवस्तत्रैव लीयते ॥ १७ ॥

dṛśyātyantābhāvatastu paramevāvaśiṣyate | anyābhāvavaśādāśu jīvastatraiva līyate || 17 ||

In the absence of all other objects, there remains the Supreme Spirit alone in view, and the human soul having nothing else to rest upon, rests at last in the Supreme Soul only.

नचोत्पन्नं नचैवासीद्दृश्यं नच भविष्यति । वर्तमानेऽपि नैवास्ति परमेवास्त्यवेधितम् ॥ १८ ॥

nacotpannaṃ nacaivāsīddṛśyaṃ naca bhaviṣyati | vartamāne'pi naivāsti paramevāstyavedhitam || 18 ||

The visibles did not exist before, nor are they produced from naught;they are not in existence though seen in our presence, nor are they to exist in future. The supreme alone exists for ever without change or decay.

एवं युक्तिसहस्रेण दर्शितं दृश्यतेऽपि च । सर्वैरेवानुभूतं च दर्शयिष्यामि चाधुना ॥ १९ ॥

evaṃ yuktisahasreṇa darśitaṃ dṛśyate'pi ca | sarvairevānubhūtaṃ ca darśayiṣyāmi cādhunā || 19 ||

I have already shown you by various instances the falsehood of the visibles (in the book of Genesis); I will now show you the falsity of existence, as it is known to the learned.

तथेदममलं शान्तं त्रिजगत्संविदम्बरम् । इदं तत्त्वमतत्त्वादि कुतोऽत्र स्यात्कथं च वा ॥ २० ॥

tathedamamalaṃ śāntaṃ trijagatsaṃvidambaram | idaṃ tattvamatattvādi kuto'tra syātkathaṃ ca vā || 20 ||

Now that our passive consciousness of the three worlds, being the sober truth with the wise, there can be no room for the unrealities of matter and maya-illusion, to enter into our belief.

चिच्चमत्कुरुते चारु चञ्चलाऽचञ्चलात्मनि । यत्तयैव तदेवेदं जगदित्यवबुध्यते ॥ २१ ॥

ciccamatkurute cāru cañcalā'cañcalātmani | yattayaiva tadevedaṃ jagadityavabudhyate || 21 ||

Whatever wonders are displayed by the active intellect to the inactive soul, the same is thought to be the world.

त्रैलोक्यभूयोनुभवश्चिदादित्यांशुमण्डलम् । को वा स्वांशुमतोर्भेदो निर्विकल्पःस कथ्यताम् ॥ २२ ॥

trailokyabhūyonubhavaścidādityāṃśumaṇḍalam | ko vā svāṃśumatorbhedo nirvikalpaḥsa kathyatām || 22 ||

The notion of the sphere of the world, is derived from the rays of the central intellect, stretching to the circumference of the understanding, and there being no difference between the radiating point and the radiated circle, acknowledge the identity of the radiator, the radii and the periphery.

स्वाभावतोऽस्याश्चिदृष्टेर्ये उन्मेषनिमेषणे । जगद्रूपानुभूतेस्तावेतावस्तमयोदयौ ॥ २३ ॥

svābhāvato'syāścidṛṣṭerye unmeṣanimeṣaṇe | jagadrūpānubhūtestāvetāvastamayodayau || 23 ||

The twinklings of the intellectual eye in its acts of opening and shutting, cause the notions of the appearance and disappearance of the world in continued succession.

अहमर्थोऽपरिज्ञातः परमार्थाम्बरे मलम् । परिज्ञातोऽहमर्थस्तु परमात्माम्बरं भवेत् ॥ २४ ॥

ahamartho'parijñātaḥ paramārthāmbare malam | parijñāto'hamarthastu paramātmāmbaraṃ bhavet || 24 ||

One unacquainted with the true sense of Ego, is blind amidst the luminous sphere of the intellect, but he who knows its true meaning, finds himself amidst the sphere of spiritual light.

अहंभावः परिज्ञातो नाहंभावो भवत्यलम् । एकतामम्बुनेवाम्बु याति चिन्नभसात्मना ॥ २५ ॥

ahaṃbhāvaḥ parijñāto nāhaṃbhāvo bhavatyalam | ekatāmambunevāmbu yāti cinnabhasātmanā || 25 ||

He that understands the Divine Ego, does no more retain the notion of his own egoism; but mixes with the Supreme soul, as a drop of water is lost in the waters of the ocean.

अहमादिजगद्दृश्यं किल नास्त्येव वस्तुतः । अवश्यमेव तत्तस्माच्छिष्यतेऽहंविचारतः ॥ २६ ॥

ahamādijagaddṛśyaṃ kila nāstyeva vastutaḥ | avaśyameva tattasmācchiṣyate'haṃvicārataḥ || 26 ||

In reality there exists no I or thou nor the visible world nor anything else; but all these blend upon right reasoning in the One Ego, which remains and subsists after all other existences.

बाध्यते चामलधियामपिशाचे पिशाचधीः । शिशूनां तावदाध्वान्तःकरणानां विचारणा ॥ २७ ॥

bādhyate cāmaladhiyāmapiśāce piśācadhīḥ | śiśūnāṃ tāvadādhvāntaḥkaraṇānāṃ vicāraṇā || 27 ||

Even clear understandings are sometimes clouded by false apparitions, as those of ogres &c.; when there are no such things, just as children are seized with false fear of goblins.

चिज्ज्योत्स्ना यावदेवान्तरहंकारघनावृता । विकासयति नो तावत्परमार्थकुमुद्वतीम् ॥ २८ ॥

cijjyotsnā yāvadevāntarahaṃkāraghanāvṛtā | vikāsayati no tāvatparamārthakumudvatīm || 28 ||

As long as the moonlight of the intellect, is obscured by the darkness of egoism, so long the lotus lake of spirituality, will not come to its bloom.

प्रमार्जितेऽहमित्यस्मिन्पदे स्वार्थे स्वयं विना । नरकस्वर्गमोक्षादितृष्णायाः कल्पनैव का ॥ २९ ॥

pramārjite'hamityasminpade svārthe svayaṃ vinā | narakasvargamokṣāditṛṣṇāyāḥ kalpanaiva kā || 29 ||

The feeling of egoism being wiped off from the mind, the sense of self and selfish passions, will vanish of themselves from the heart; and there will be an utter end of the fears of death and hell, as also of the desires of heaven and liberation.

हृदि यावदहंभावो वारिदः प्रविजृम्भते । तावद्विकासमायाति तृष्णाकुटजमञ्जरी ॥ ३० ॥

hṛdi yāvadahaṃbhāvo vāridaḥ pravijṛmbhate | tāvadvikāsamāyāti tṛṣṇākuṭajamañjarī || 30 ||

So long as the egoistic feelings float about, like clouds over the sphere of the mind, there will be no end of desires, growing in the heart like weeds in the plains.

आक्रम्य चेतनां नित्यमहंकाराम्बुदे स्थिते । जाड्यमेव स्थितिं याति न प्रकाशः कदाचन ॥ ३१ ॥

ākramya cetanāṃ nityamahaṃkārāmbude sthite | jāḍyameva sthitiṃ yāti na prakāśaḥ kadācana || 31 ||

As long as the cloud of egotism continue to overcast the mind and obscure its intelligence, the humidity of dullness will fill its sphere, and prevent the light of intellect to pierce through it.

असन्नयमहंकारः स्वयं मिथ्या प्रकल्पितः । दुःखायैव न हर्षाय बालसंभ्रमयक्षवत् ॥ ३२ ॥

asannayamahaṃkāraḥ svayaṃ mithyā prakalpitaḥ | duḥkhāyaiva na harṣāya bālasaṃbhramayakṣavat || 32 ||

Egoistic pride is unmannerly in men, and is taken in the light of vanity, it is the cause of sorrow and not delight; and is as bug-bears to boys.

मुधैव कल्पितो मोहमहंभावः प्रयच्छति । अनन्तसंसारकरं दामादिष्विव दुर्मतौ ॥ ३३ ॥

mudhaiva kalpito mohamahaṃbhāvaḥ prayacchati | anantasaṃsārakaraṃ dāmādiṣviva durmatau || 33 ||

The vain assumption of egoism, is productive of a great many errors, it leads to the ambition of gaining an infinity of worlds, as it was in the cases of the foolish demons.

अयं सोऽहमिति स्फारान्मोहादन्यतरत्तमः । अनर्थभूतं संसारे न भूतं न भविष्यति ॥ ३४ ॥

ayaṃ so'hamiti sphārānmohādanyatarattamaḥ | anarthabhūtaṃ saṃsāre na bhūtaṃ na bhaviṣyati || 34 ||

The conceit that I am such and such (a great man), is an error than which there is none other, nor is ever likely to be a greater error to lead us to utter darkness.

यत्किंचिदिदमायाति सुखदुःखमलं भवे । तदहंकारचक्रस्य प्रविकारो विजृम्भते ॥ ३५ ॥

yatkiṃcididamāyāti sukhaduḥkhamalaṃ bhave | tadahaṃkāracakrasya pravikāro vijṛmbhate || 35 ||

Whatever joy or grief betides us at any time in this changeful world, is all the effect of the rotatory wheels of egoism, turning up and down at every moment.

अहंकाराङ्कुरः कृष्टो हृदयेनावरोपितः । सहस्रशाखं दुश्छेदं तस्य संसृतिनाशनम् ॥ ३६ ॥

ahaṃkārāṅkuraḥ kṛṣṭo hṛdayenāvaropitaḥ | sahasraśākhaṃ duśchedaṃ tasya saṃsṛtināśanam || 36 ||

He who weeds and roots out the germs of egoism from his heart, he verily prevents the arbor of his worldliness (Samsara Vriksha), from jutting out in a hundred branches.

अहंभावोऽङ्कुरो जन्म वृक्षाणामक्षयात्मनाम् । ममेदमिति विस्तीर्णास्तेषां शाखाः सहस्रशः ॥ ३७ ॥

ahaṃbhāvo'ṅkuro janma vṛkṣāṇāmakṣayātmanām | mamedamiti vistīrṇāsteṣāṃ śākhāḥ sahasraśaḥ || 37 ||

Egoism is the sprout of the trees of our lives, in their interminable revolutions through the world; and meity or the sense that "this is mine," is the cause that makes them expand in a thousand branches.

करटापातविस्फोटा भान्त्यर्था वासनादयः । विचार्यचारुरववत्तरङ्गवरपङ्किवत् ॥ ३८ ॥

karaṭāpātavisphoṭā bhāntyarthā vāsanādayaḥ | vicāryacāruravavattaraṅgavarapaṅkivat || 38 ||

Swift as the flight of birds, do our desires and desirable objects disappear from us; and upon mature consideration, they prove to be but bubbles, bursting on the evanescent waves of our lives.

अहंभावनया भाति त्वमहंभाववर्जितः । संसारचक्रवहनमात्मनः परिरोधया ॥ ३९ ॥

ahaṃbhāvanayā bhāti tvamahaṃbhāvavarjitaḥ | saṃsāracakravahanamātmanaḥ parirodhayā || 39 ||

It is for want of the knowledge of the one Ego, that we think ourselves as I, thou, this or the other;and it is by shutting out our view of the only soul, that we see the incessant revolutions of this world and that.

अहंभावतमो यावज्जन्मारण्ये विजृम्भते । तावदेता विवल्गन्ति चिन्तामत्ताः पिशाचिकाः ॥ ४० ॥

ahaṃbhāvatamo yāvajjanmāraṇye vijṛmbhate | tāvadetā vivalganti cintāmattāḥ piśācikāḥ || 40 ||

As long as the darkness of egoism reigns over the wilderness of human life, so long doth the goblin of selfishness infest it with its wanton revelry.

अहंकारपिशाचेन गृहीतो यो नराधमः । न शास्त्राणि न मन्त्राश्च तस्याभावस्य सिद्धये ॥ ४१ ॥

ahaṃkārapiśācena gṛhīto yo narādhamaḥ | na śāstrāṇi na mantrāśca tasyābhāvasya siddhaye || 41 ||

The vile man that is seized by the avaricious demon of selfishness, is at an utter loss of any moral precept, and any mantra of his religion to satisfy his wants.

श्रीराम उवाच । केनोपायेन भगवन्नहंकारो न वर्धते । तं त्वं कथय मे ब्रह्मन्संसारभयशान्तये ॥ ४२ ॥

śrīrāma uvāca | kenopāyena bhagavannahaṃkāro na vardhate | taṃ tvaṃ kathaya me brahmansaṃsārabhayaśāntaye || 42 ||

Rama said:—Tell me, O venerable Brahman, how we may be enabled to suppress our egoism or selfishness, for evading the dangers and difficulties in our course through the world.

श्रीवसिष्ठ उवाच । चिन्मात्रदर्पणाकारे निर्मले स्वात्मनि स्थिते । इति भावानुसंधानादहंकारो न वर्धते ॥ ४३ ॥

śrīvasiṣṭha uvāca | cinmātradarpaṇākāre nirmale svātmani sthite | iti bhāvānusaṃdhānādahaṃkāro na vardhate || 43 ||

Vasishtha replied:—It is by seeking to settle mind in the resplendent soul, as it shines in the transparent mirror of the intellect, that it is possible for any body to suppress the consciousness, of his self or personal existence.

मिथ्येयमिन्द्रजालश्रीः किं मे स्नेहविरागयोः । इत्यन्तरानुसंधानादहंकारो न जायते ॥ ४४ ॥

mithyeyamindrajālaśrīḥ kiṃ me snehavirāgayoḥ | ityantarānusaṃdhānādahaṃkāro na jāyate || 44 ||

A closer investigation into human life, proves it to be a maze full with the false shows of magic. It is not worth loving or hating, nor capable of causing our egoism or pride.

नाहमात्मनि नो यस्य दृश्यश्रिय इति स्वयम् । शान्तेन व्यवहारेण नाहंकारः प्रवर्धते ॥ ४५ ॥

nāhamātmani no yasya dṛśyaśriya iti svayam | śāntena vyavahāreṇa nāhaṃkāraḥ pravardhate || 45 ||

He whose soul is free from egoism, and devoid of the impression of the phenomenals; whose course of life runs in an even tenor, is the man who can have no sense of egoism in him.

अहं हि जगदित्यन्तर्हेयादेयदृशोः क्षये । समतायां प्रसन्नायां नाहंभावः प्रवर्धते ॥ ४६ ॥

ahaṃ hi jagadityantarheyādeyadṛśoḥ kṣaye | samatāyāṃ prasannāyāṃ nāhaṃbhāvaḥ pravardhate || 46 ||

He who knowing his internal self to be beyond the external world, and neither desires nor dislikes anything in it, but preserves the serenity of his temper at all times, is not susceptible of egoism.

अहं चिज्जगदित्यन्तर्हेयादेयदृशोः क्षये । समतायां प्रसन्नायां नाहंभावः प्रवर्धते ॥ ४७ ॥

ahaṃ cijjagadityantarheyādeyadṛśoḥ kṣaye | samatāyāṃ prasannāyāṃ nāhaṃbhāvaḥ pravardhate || 47 ||

Whoso thinks himself to be the inward noumena, and distinct from the outward phenomena, and keeps the calm equanimity of his mind, is not ruffled by the feeling of his egoism.

श्रीराम उवाच । किमाकृतिरहंकारः कथं संत्यज्यते प्रभो । सशरीरोऽशरीरश्च त्यक्ते तस्मिंश्च किं भवेत् ॥ ४८ ॥

śrīrāma uvāca | kimākṛtirahaṃkāraḥ kathaṃ saṃtyajyate prabho | saśarīro'śarīraśca tyakte tasmiṃśca kiṃ bhavet || 48 ||

Rama said:—Tell me, sir, what is the form of egoism, and whether it consists in the body or mind or of both of these, and whether it is got rid of with the riddance of the body.

श्रीवसिष्ठ उवाच । त्रिविधो राघवास्तीह त्वहंकारो जगत्त्रये । द्वौ श्रेष्ठावितरस्त्याज्यः श्रृणु त्वं कथयामि ते ॥ ४९ ॥

śrīvasiṣṭha uvāca | trividho rāghavāstīha tvahaṃkāro jagattraye | dvau śreṣṭhāvitarastyājyaḥ śrṛṇu tvaṃ kathayāmi te || 49 ||

Vasishtha replied:—There are three sorts of egoism, Rama! in this triple world, two of which are of superior nature, but the third is of a vile kind and is to be abandoned by all.

अहं सर्वमिदं विश्वं परमात्माहमच्युतः । नान्यदस्तीति परमा विज्ञेया सा ह्यहंकृतिः ॥ ५० ॥

ahaṃ sarvamidaṃ viśvaṃ paramātmāhamacyutaḥ | nānyadastīti paramā vijñeyā sā hyahaṃkṛtiḥ || 50 ||

The first is the supreme and undivided Ego, which is diffused throughout the world; it is the Supreme soul (Paramatma), beside which there is nothing in nature.

मोक्षायैषा न बन्धाय जीवन्मुक्तस्य विद्यते । सर्वस्माद्व्यतिरिक्तोऽहं बालाग्रशतकल्पितः ॥ ५१ ॥

mokṣāyaiṣā na bandhāya jīvanmuktasya vidyate | sarvasmādvyatirikto'haṃ bālāgraśatakalpitaḥ || 51 ||

The feeling of this kind of egoism, leads to the liberation of men, as in the state of the living-liberated;but the knowledge of the ego, as distinct and apart from all, and thought to be as minute as the hundredth part of a hair, is the next form of self-consciousness, which is good also.

इति या संविदेषासौ द्वितीयाहंकृतिः शुभा । मोक्षायैषा न बन्धाय जीवन्मुक्तस्य विद्यते ॥ ५२ ॥

iti yā saṃvideṣāsau dvitīyāhaṃkṛtiḥ śubhā | mokṣāyaiṣā na bandhāya jīvanmuktasya vidyate || 52 ||

This second form of egoism, leads also to the liberation of human souls, even in the present state of their existence, known as the state of living-liberation.

अहंकाराभिधा या सा कल्प्यते नतु वास्तवी । पाणिपादादिमात्रोऽयमहमित्येष निश्चयः ॥ ५३ ॥

ahaṃkārābhidhā yā sā kalpyate natu vāstavī | pāṇipādādimātro'yamahamityeṣa niścayaḥ || 53 ||

The other kind of egoism, which is composed of the knowledge of the body, with all its members as parts of the Ego, is the last and worst kind of it, which takes the body for the soul or self.

अहंकारस्तृतीयोऽसौ लौकिकस्तुच्छ एव सः । वर्ज्य एव दुरात्मासौ शत्रुरेव परः स्मृतः ॥ ५४ ॥

ahaṃkārastṛtīyo'sau laukikastuccha eva saḥ | varjya eva durātmāsau śatrureva paraḥ smṛtaḥ || 54 ||

This third and last kind, forms the popular belief of mankind, who take their bodies as parts of themselves; it is the basest form of egoism, and must be forsaken in the same manner, as we shun our inveterate enemies.

अनेनाभिहतो जन्तुर्न भूयः परिरोहति । रिपुणानेन बलिना विविधाधिप्रदायिना ॥ ५५ ॥

anenābhihato janturna bhūyaḥ parirohati | ripuṇānena balinā vividhādhipradāyinā || 55 ||

The man that is debased by this kind of egoism, can never come to his right sense; but becomes subject to all the evils of life, under the thrall of the powerful enemy.

कष्टीकृतमतिर्लोकः संकटेष्वेव मज्जति । अनया दुरहंकृत्या भावात्संसक्तया चिरम् ॥ ५६ ॥

kaṣṭīkṛtamatirlokaḥ saṃkaṭeṣveva majjati | anayā durahaṃkṛtyā bhāvātsaṃsaktayā ciram || 56 ||

Possest with this wrong notion of himself, every man is incessantly troubled in his mind by various desires, which expose him to all the evils of life.

शिष्टाहंकारवाञ्जन्तुर्भगवान्याति मुक्तताम् । लोकाहंकारवद्दोषवपुरस्मिन्निरूपणः ॥ ५७ ॥

śiṣṭāhaṃkāravāñjanturbhagavānyāti muktatām | lokāhaṃkāravaddoṣavapurasminnirūpaṇaḥ || 57 ||

By means of the better egoisms, men transform themselves to gods;but the common form of it, debases a man to the state of a beast and its attendant evils.

न देहोऽस्मीति निर्णीय वर्जनं महतां मतम् । प्रथमं द्वावहंकारावङ्गीकृत्यान्त्यलौकिकौ ॥ ५८ ॥

na deho'smīti nirṇīya varjanaṃ mahatāṃ matam | prathamaṃ dvāvahaṃkārāvaṅgīkṛtyāntyalaukikau || 58 ||

That I am not the body, is the certainty arrived at by the great and good, who believing themselves to be of the first two kinds, are superior to the vulgar.

प्रथमं द्वावहंकारावङ्गीकृत्यान्त्यलौकिकौ । तृतीयाहंकृतिस्त्याज्या लौकिकी दुःखदायिनी ॥ ५९ ॥

prathamaṃ dvāvahaṃkārāvaṅgīkṛtyāntyalaukikau | tṛtīyāhaṃkṛtistyājyā laukikī duḥkhadāyinī || 59 ||

Belief in the first two kinds, raises men above the common level;but that in the lower kind, brings every misery on mankind.

अनया दुरहंकृत्या दामव्यालकटाः किल । तां दशां समनुप्राप्ता या कथास्वपि खेददा ॥ ६० ॥

anayā durahaṃkṛtyā dāmavyālakaṭāḥ kila | tāṃ daśāṃ samanuprāptā yā kathāsvapi khedadā || 60 ||

It was owing to their baser egoism, that the demons Dama, Vyala and others, were reduced to that deplorable state, as it is related in their tale.

श्रीराम उवाच । तृतीयां लौकिकीमेतां त्यक्त्वा चित्तादहंकृतिम् । किंभावः पुरुषो ब्रह्मन्प्राप्नुयादात्मनो हितम् ॥ ६१ ॥

śrīrāma uvāca | tṛtīyāṃ laukikīmetāṃ tyaktvā cittādahaṃkṛtim | kiṃbhāvaḥ puruṣo brahmanprāpnuyādātmano hitam || 61 ||

Rama said:—Tell me, sir, the state of that man, who by discarding the third or popular kind of egoism from his mind, attains the well being of his soul in both the present and future worlds.

श्रीवसिष्ठ उवाच । एषा तावत्परित्याज्या त्यक्त्वैतां दुःखदायिनीम् । यथा यथा पुमांस्तिष्ठेत्परमेति तथा तथा ॥ ६२ ॥

śrīvasiṣṭha uvāca | eṣā tāvatparityājyā tyaktvaitāṃ duḥkhadāyinīm | yathā yathā pumāṃstiṣṭhetparameti tathā tathā || 62 ||

Vasishtha replied:—Having cast off this noxious egoism, (which is to be got rid of by every body), a man rests in the Supreme Spirit in the same manner, as the believers in the two other sorts of it.

अहंकारदृशावेते पूर्वोक्ते भावयन्यदि । तिष्ठेदुपैति परमं तत्पदं पुरुषोऽनघ ॥ ६३ ॥

ahaṃkāradṛśāvete pūrvokte bhāvayanyadi | tiṣṭhedupaiti paramaṃ tatpadaṃ puruṣo'nagha || 63 ||

The two former views of egoism, place the egotist in the all pervasive or all exclusive spirit.

अथ ते अपि संत्यज्य सर्वाहंकृतिवर्जितः । संतिष्ठेत तथात्युच्चैः पदमेवाधिरोहति ॥ ६४ ॥

atha te api saṃtyajya sarvāhaṃkṛtivarjitaḥ | saṃtiṣṭheta tathātyuccaiḥ padamevādhirohati || 64 ||

But all these egoisms which are in reality but different forms of dualism, being lost in the unity, all consciousness of distinct personality, is absorbed in the Supreme monism.

सर्वदा सर्वयत्नेन लौकिकी दुरहंकृतिः । परमानन्दबोधाय वर्जनीयाऽनया धिया ॥ ६५ ॥

sarvadā sarvayatnena laukikī durahaṃkṛtiḥ | paramānandabodhāya varjanīyā'nayā dhiyā || 65 ||

The good understanding should always strive to its utmost, to get rid of its common and gross egotism, in order to feel in itself the ineffable felicity of the unity.

शरीरास्थामयापुण्यदुरहंकारवर्जनम् । अत्यन्तपरमं श्रेय एतदेव परं पदम् ॥ ६६ ॥

śarīrāsthāmayāpuṇyadurahaṃkāravarjanam | atyantaparamaṃ śreya etadeva paraṃ padam || 66 ||

Renunciation of the unholy belief of one's self personality in his material body, is the greatest good that one can attain to for his highest state of felicity parama padam.

भावादहंकृतिं त्यक्त्वा स्थूलामेतां हि लौकिकीम् । तिष्ठन्व्यवहरन्वापि न नरः प्रपतत्यधः ॥ ६७ ॥

bhāvādahaṃkṛtiṃ tyaktvā sthūlāmetāṃ hi laukikīm | tiṣṭhanvyavaharanvāpi na naraḥ prapatatyadhaḥ || 67 ||

The man that forsakes the feeling of his egoism (or personality) from his mind, is not debased nor goes to perdition by either his indifference to or management of worldly affairs.

संशान्ताहंकृतेर्जन्तोर्भोगा रोगा महामते । न स्वदन्ते सुतृप्तस्य यथा प्रतिविषा रसाः ॥ ६८ ॥

saṃśāntāhaṃkṛterjantorbhogā rogā mahāmate | na svadante sutṛptasya yathā prativiṣā rasāḥ || 68 ||

The man who has got rid of his egoism by the subsidence of his selfishness in himself, is indifferent to pain and pleasure, as the satiate are to the taste of sweet or sour.

भोगेष्वस्वदमानेषु पुंसः श्रेयः पुरो गतम् । क्षीणेऽन्धकारे किं नाम मनसोऽन्यत्प्रवर्तते ॥ ६९ ॥

bhogeṣvasvadamāneṣu puṃsaḥ śreyaḥ puro gatam | kṣīṇe'ndhakāre kiṃ nāma manaso'nyatpravartate || 69 ||

The man detesting the pleasures of life, has his full bliss presented before himself; as the mind cleared of its doubts and darkness, has nothing hidden from its sight.

अहंकारानुसंधानवर्जनादेव राघव । पौरुषेण प्रयत्नाच्च तीर्यते भवसागरः ॥ ७० ॥

ahaṃkārānusaṃdhānavarjanādeva rāghava | pauruṣeṇa prayatnācca tīryate bhavasāgaraḥ || 70 ||

It is by investigation into the nature of egoism, and forsaking this gross selfishness, that a man crosses over the ocean of the world of his own accord.

नाहं न तेन मम किंचिदपीति मत्वा सर्वं च मे सकलमप्यहमेव चेति । लब्धास्पदं मनसि संविदमेवमीड्यां नीत्वा स्थितिं परमुपैति पदं महात्मा ॥ ७१ ॥

nāhaṃ na tena mama kiṃcidapīti matvā sarvaṃ ca me sakalamapyahameva ceti | labdhāspadaṃ manasi saṃvidamevamīḍyāṃ nītvā sthitiṃ paramupaiti padaṃ mahātmā || 71 ||

The man who having nothing of his own, and knowing himself as nothing, yet has all and thinks himself as all in all, and who though possessed of wealth and properties, has the magnanimity of his soul to disown them to himself; he is verily situated in the Supreme soul, and finds his rest in the state of Supreme bliss.