39. Chapter 39

श्रीराम उवाच । भगवन्नेवं स्थिते परे ब्रह्मण्येव विद्यमाने कुत एवाभित्तिचित्ररूपायाः सृष्टेरागम इति कथय महात्मन् ॥ १ ॥

śrīrāma uvāca | bhagavannevaṃ sthite pare brahmaṇyeva vidyamāne kuta evābhitticitrarūpāyāḥ sṛṣṭerāgama iti kathaya mahātman || 1 ||

Rama rejoined:—(Prose) Tell me, O high-minded sage, how could the creation proceed from the Supreme Brahma, whom you represent to remain as a painting in the tableau of vacuity.

श्रीवसिष्ठ उवाच । राजपुत्र ब्रह्मतत्त्वमेवेदमावर्तते यस्मात्सर्वशक्ति तत्तस्मात्सर्वाः शक्तयो ब्रह्मणि दृश्यन्ते ॥ २ ॥

śrīvasiṣṭha uvāca | rājaputra brahmatattvamevedamāvartate yasmātsarvaśakti tattasmātsarvāḥ śaktayo brahmaṇi dṛśyante || 2 ||

Vasishtha replied:—O prince, such is the nature of Brahma, that all power incessantly flows from him, wherefore every power is said to reside in him.

सत्त्वमसत्त्वं द्वित्वमेकत्वमनेकत्वमाद्यत्वमन्तत्वमिति ॥ ३ ॥

sattvamasattvaṃ dvitvamekatvamanekatvamādyatvamantatvamiti || 3 ||

In him resides entity and non-entity, in him there is unity, duality and plurality, and the beginning and end of all things.

तच्च नान्यत् । यथा जलराशेर्जलाशय उल्लासप्रफुल्लासेन नानाकारतां दर्शयन्प्रकटतांगच्छति ॥ ४ ॥

tacca nānyat | yathā jalarāśerjalāśaya ullāsapraphullāsena nānākāratāṃ darśayanprakaṭatāṃgacchati || 4 ||

This is one and no other else (i.e. it is all that is, and there is none else beside it (Id est non alter)). It is as the sea, whose waters have endless varieties of shapes, and represent the images of myriads of stars in its bosom; rising spontaneously of themselves.

तथा चिद्धनश्चित्तं चित्त्वाच्च सर्वाः शक्तीः कर्ममयीर्वासनामयीर्मनोमयीश्चिनोति दर्शयति विभर्ति जनयति क्षिपयति चेति ॥ ५ ॥ tathā ciddhanaścittaṃ cittvācca sarvāḥ śaktīḥ karmamayīrvāsanāmayīrmanomayīścinoti darśayati vibharti janayati kṣipayati ceti || 5 ||

tathā ciddhanaścittaṃ cittvācca sarvāḥ śaktīḥ karmamayīrvāsanāmayīrmanomayīścinoti darśayati vibharti janayati kṣipayati ceti || 5 ||

The density of the Intellect makes the mind, and the mind brings forth all the powers of thinking, willing or volition, and of acting or action. These it produces, accumulates, contains, shows and then absorbs in itself.

सर्वेषामेव जीवानां सर्वासामभितो दृशाम् । समग्राणां पदार्थानामुत्पत्तिर्ब्रह्मणोऽनिशम् ॥ ६ ॥

sarveṣāmeva jīvānāṃ sarvāsāmabhito dṛśām | samagrāṇāṃ padārthānāmutpattirbrahmaṇo'niśam || 6 ||

(Verse) Brahma is the source of all living beings, and of all things seen all around us. His power is the cause of exhibiting all things, in their incessant course or quiescence.

लोकात्परादुपायान्ति तस्मिश्चित्त्वाद्विशन्त्यलम् । तन्मया एव सततं तरङ्गा इव सागरे ॥ ७ ॥

lokātparādupāyānti tasmiścittvādviśantyalam | tanmayā eva satataṃ taraṅgā iva sāgare || 7 ||

All things spring from the Supreme Spirit, and they reside in his all comprehensive mind. They are of the same nature with that of their source, as the water of the sweet and saltish lakes.

श्रीराम उवाच । भगवंस्तवातिगहनेयं वचनव्यक्तिर्न खल्वद्य वाक्यार्थमवगच्छामि ॥ ८ ॥

śrīrāma uvāca | bhagavaṃstavātigahaneyaṃ vacanavyaktirna khalvadya vākyārthamavagacchāmi || 8 ||

Rama interrupted here and said:—Sir, your discourse is very dark, and I cannot understand the meaning of the words of your speech.

क्व किलातीतमनःषष्ठेन्द्रियवृत्ति ब्रह्मतत्त्वं क्व भङ्गुरेयं तज्जा पदार्थश्रीरिति वचनरचना । यदि चायमारम्भो ब्रह्मण आपतितस्तदनेन तत्सदृशेनैव भवितव्यम् ॥ ९ ॥

kva kilātītamanaḥṣaṣṭhendriyavṛtti brahmatattvaṃ kva bhaṅgureyaṃ tajjā padārthaśrīriti vacanaracanā | yadi cāyamārambho brahmaṇa āpatitastadanena tatsadṛśenaiva bhavitavyam || 9 ||

There is that nature of Brahma, which you said to be beyond the perception of the mind and senses, and what are these perishable things, which you say to have proceeded from him. If your reasoning comes to this end, I cannot then rely upon it.

यो यस्माज्जायते स तत्सदृश एव भवति ॥ १० ॥

yo yasmājjāyate sa tatsadṛśa eva bhavati || 10 ||

Because it is the law of production, that anything that is produced from something, is invariably of the same nature with that of its producer.

यथादीपाद्दीपःपुरुषात्पुरुषः सस्यात्सस्यम् ॥ ११ ॥

yathādīpāddīpaḥpuruṣātpuruṣaḥ sasyātsasyam || 11 ||

As light is produced from light, corns come from corn, and man is born of man, and all kinds come out of their own kind.

यतो निर्विकाराद्यदागतं निर्विकारेणैवानेन भवितव्यम् ॥ १२ ॥

yato nirvikārādyadāgataṃ nirvikāreṇaivānena bhavitavyam || 12 ||

And so the productions of the immutable Spirit, must also be unchangeable and spiritual too in their nature.

अथैतद्व्यतिरिक्तं चिदात्मनस्तन्निष्कलङ्कस्य परमेश्वरस्य येयं कलङ्कापत्तिरित्याकर्ण्य भगवान् ब्रह्मर्षिरुवाच ॥ १३ ॥

athaitadvyatiriktaṃ cidātmanastanniṣkalaṅkasya parameśvarasya yeyaṃ kalaṅkāpattirityākarṇya bhagavān brahmarṣiruvāca || 13 ||

Beside this the Intellectual Spirit of God, is pure and immaculate; while this creation is all impure and gross matter.

ब्रह्मैवेदं स्थितं नाम मलमस्तीह नानघ । तरङ्गौघगणैरम्भः सिन्धौ स्फुरति नो रजः ॥ १४ ॥

brahmaivedaṃ sthitaṃ nāma malamastīha nānagha | taraṅgaughagaṇairambhaḥ sindhau sphurati no rajaḥ || 14 ||

The great sage said upon hearing these words said:—Brahma is all purity and there is no impurity in him; the waves moving on the surface of the sea may be foul, but they do not soil the waters of the deep.

द्वितीया कल्पनैवेह न रघूद्वह विद्यते । ब्रह्ममात्रादृते वह्नावौष्ण्यमात्रादृते यथा ॥ १५ ॥

dvitīyā kalpanaiveha na raghūdvaha vidyate | brahmamātrādṛte vahnāvauṣṇyamātrādṛte yathā || 15 ||

You cannot conceive Rama, of there being a second person or thing beside the One Brahma; as you can have no conception of fire beside its heat.

श्रीराम उवाच । निर्दुःखं ब्रह्म निर्द्वन्द्वं तज्जं दुःखमयं जगत् । अस्पष्टार्थमिदं ब्रह्मन्न वेद्मि वचनं तव ॥ १६ ॥

śrīrāma uvāca | nirduḥkhaṃ brahma nirdvandvaṃ tajjaṃ duḥkhamayaṃ jagat | aspaṣṭārthamidaṃ brahmanna vedmi vacanaṃ tava || 16 ||

Rama rejoined:—Sir, Brahma is devoid of sorrow, while the world is full of sorrows. I cannot therefore clearly understand your words; when you say this to be the offspring of that.

श्रीवाल्मीकिरुवाच । इत्युक्ते तत्र रामेण चिन्तयामास चेतसा । वसिष्ठो मुनिशार्दूलो राघवस्योपदेशने ॥ १७ ॥

śrīvālmīkiruvāca | ityukte tatra rāmeṇa cintayāmāsa cetasā | vasiṣṭho muniśārdūlo rāghavasyopadeśane || 17 ||

Valmiki said to bharadwaja said:—The great Sage Vasishtha remained silent at these words of Rama; and stopped in his lecture with the thoughtfulness of his mind.

परं विकासमायाता नास्य तावदियं मतिः । किंचिन्निर्मलतां प्राप्ता प्रोह्यते चेह वस्तुनि ॥ १८ ॥

paraṃ vikāsamāyātā nāsya tāvadiyaṃ matiḥ | kiṃcinnirmalatāṃ prāptā prohyate ceha vastuni || 18 ||

His mind lost its wonted clearness (in its confusion), and then recovering its perspicacity, he pondered within himself in the following manner.

यो व्युत्पन्नमनास्तस्य ज्ञातज्ञेयस्य धीमतः । मोक्षोपायगिरां पारं प्रयातस्य विवेकतः ॥ १९ ॥

yo vyutpannamanāstasya jñātajñeyasya dhīmataḥ | mokṣopāyagirāṃ pāraṃ prayātasya vivekataḥ || 19 ||

The educated and intelligent mind, that has known the knowable One, has of itself got to the end of the subject of liberation, by its own reasoning and intuition as that of Rama.

न कश्चित्कस्यचिद्दोषो नास्ति विद्यात्मनि ह्यलम् । यावन्नोक्तं न विश्रान्तिं तावदेत्येष राघवः ॥ २० ॥

na kaścitkasyaciddoṣo nāsti vidyātmani hyalam | yāvannoktaṃ na viśrāntiṃ tāvadetyeṣa rāghavaḥ || 20 ||

It is no fault of the educated to be doubtful of something, until it is explained to them to their full satisfaction, as in the case of Raghava.

अर्धव्युत्पन्नबुद्धेस्तु नैतद्व्यक्तं हि शोभते । दृश्यानया भोगदृशा भावयन्नेव नश्यति ॥ २१ ॥

ardhavyutpannabuddhestu naitadvyaktaṃ hi śobhate | dṛśyānayā bhogadṛśā bhāvayanneva naśyati || 21 ||

But the half-educated are not fit to receive spiritual instruction, because their view of the visibles, which dwells on obvious objects, proves the cause of their ruin.

परां दृष्टिं प्रयातस्य भोगेच्छा नाभिजायते । सर्वं ब्रह्मेति सिद्धान्तः काले नामास्य युज्यते ॥ २२ ॥

parāṃ dṛṣṭiṃ prayātasya bhogecchā nābhijāyate | sarvaṃ brahmeti siddhāntaḥ kāle nāmāsya yujyate || 22 ||

But he who has come to the sight of transcendental light, and got a clear insight of spiritual truths, feels no desire for sensual enjoyments; but advances in course of time to the conclusion, that Brahma is All in all things.

आदौ शमदमप्रायैर्गुणैः शिष्यं विशोधयेत् । पश्चात्सर्वमिदं ब्रह्म शुद्धस्त्वमिति बोधयेत् ॥ २३ ॥

ādau śamadamaprāyairguṇaiḥ śiṣyaṃ viśodhayet | paścātsarvamidaṃ brahma śuddhastvamiti bodhayet || 23 ||

The disciple is to be prepared and purified at first, with the precepts and practice of quietism and self-control (Sama and dama);and is then to be initiated in the creed that “All this is Brahma, and that thyself art that pure Spirit.”

अज्ञस्यार्धप्रबुद्धस्य सर्वं ब्रह्मेति यो वदेत् । महानरकजालेषु स तेन विनियोजितः ॥ २४ ॥

ajñasyārdhaprabuddhasya sarvaṃ brahmeti yo vadet | mahānarakajāleṣu sa tena viniyojitaḥ || 24 ||

But who so teaches the faith of “all is Brahma”to the half taught and the ignorant;verily entangles him in the strong snare of hell.

प्रबुद्धबुद्धेः प्रक्षीणभोगेच्छस्य निराशिषः । नास्त्यविद्यामलमिति युक्तं वक्तुं महात्मनः ॥ २५ ॥

prabuddhabuddheḥ prakṣīṇabhogecchasya nirāśiṣaḥ | nāstyavidyāmalamiti yuktaṃ vaktuṃ mahātmanaḥ || 25 ||

The well discerning Sage should tell them, that are enlightened in their understandings, whose desire of sensual gratifications has abated, and who are freed from their worldly desires, that they are purged of the dirt of their ignorance, and are prepared to receive religious and spiritual instruction.

अपरीक्ष्य च यः शिष्यं प्रशास्त्यतिविमूढधीः । स एव नरकं याति यावदाभूतसंप्लवम् ॥ २६ ॥

aparīkṣya ca yaḥ śiṣyaṃ praśāstyativimūḍhadhīḥ | sa eva narakaṃ yāti yāvadābhūtasaṃplavam || 26 ||

The spiritual guide who instructs his pupil without weighing well his habits and conduct, is a silly pedagogue and sinks into hell and has to dwell there until the last day of judgment;

इति संचिन्त्य भगवानज्ञानतिमिरापहः । तमुवाच मुनिश्रेष्ठो वसिष्ठो भूमिभास्करः ॥ २७ ॥

iti saṃcintya bhagavānajñānatimirāpahaḥ | tamuvāca muniśreṣṭho vasiṣṭho bhūmibhāskaraḥ || 27 ||

The venerable Vasishtha, who was the chief of sages, and like the luminous sun on earth, having considered these things, spoke to Rama as follows.

श्रीवसिष्ठ उवाच । कलङ्ककलना ब्रह्मण्यस्ति नास्तीति वानघ । सिद्धान्तकाले वक्तव्यं स्वयं ज्ञास्यसि राघव ॥ २८ ॥

śrīvasiṣṭha uvāca | kalaṅkakalanā brahmaṇyasti nāstīti vānagha | siddhāntakāle vaktavyaṃ svayaṃ jñāsyasi rāghava || 28 ||

Vasishtha said:—I will tell thee Rama at the conclusion, of this lecture, whether the attribution of the dross of gross bodies, is applicable to Brahma or not.

ब्रह्म सर्वशक्ति सर्वव्यापि सर्वगतं सर्वोहमेवेति ॥ २९ ॥

brahma sarvaśakti sarvavyāpi sarvagataṃ sarvohameveti || 29 ||

Know now that Brahma is almighty, all pervading, ubiquitous and is all himself, because of his omnipotence, which can do and become all and every thing of itself.

यथेन्द्रजालिनः पश्यसि चित्रा मायया क्रिया जनयन्तः सदसत्तां नयन्त्यसच्च सत्तां नयन्ति तथैवात्मा अमायामयोऽपि मायामय इव परम ऐन्द्रजालिको घटं पटं करोति पटं च घटं करोति उपले लतां जनयति मेरौ कनकतटे नन्दनवनमिव लतायामुपलमुत्पादयति कल्पपादपेषु रत्नस्तबकमिव व्योम्नि काननमध्यारोपयति ॥ ३० ॥ yathendrajālinaḥ paśyasi citrā māyayā kriyā janayantaḥ sadasattāṃ nayantyasacca sattāṃ nayanti tathaivātmā amāyāmayo'pi māyāmaya iva parama aindrajāliko ghaṭaṃ paṭaṃ karoti paṭaṃ ca ghaṭaṃ karoti upale latāṃ janayati merau kanakataṭe nandanavanamiva latāyāmupalamutpādayati kalpapādapeṣu ratnastabakamiva vyomni kānanamadhyāropayati || 30 ||

yathendrajālinaḥ paśyasi citrā māyayā kriyā janayantaḥ sadasattāṃ nayantyasacca sattāṃ nayanti tathaivātmā amāyāmayo'pi māyāmaya iva parama aindrajāliko ghaṭaṃ paṭaṃ karoti paṭaṃ ca ghaṭaṃ karoti upale latāṃ janayati merau kanakataṭe nandanavanamiva latāyāmupalamutpādayati kalpapādapeṣu ratnastabakamiva vyomni kānanamadhyāropayati || 30 ||

As you see the various practices of magicians and the trickeries of jugglers, in producing, presenting, and abstracting many things in the sight of men, that are all but unreal shows; so doth Brahma produce, present and retract all things from and into himself.

गन्धर्वउद्यानमिव तस्मिन् जगति भविष्यति गगने कल्पनया नगरतां जनयति नष्टच्छायाञ्जनमिव व्योम धरातलं नयतीति ॥ ३१ ॥

gandharvaudyānamiva tasmin jagati bhaviṣyati gagane kalpanayā nagaratāṃ janayati naṣṭacchāyāñjanamiva vyoma dharātalaṃ nayatīti || 31 ||

The world is filled with gardens as those in fairy lands, and the sky is replenished with the airy castles of Gandharvas and the abodes of gods; and men are seen to descend from the cloudless sky, to the surface of the earth, and rise upwards to heaven.

गन्धर्वनगरराजगृहे विपुलाङ्गनाजनमिव भूतले व्योम निवेशयति ॥ ३२ ॥

gandharvanagararājagṛhe vipulāṅganājanamiva bhūtale vyoma niveśayati || 32 ||

Fairy cities like the palaces of the Gandharvas of the etherial regions, are shown on earth, and filled with the fairies of the Fairy land.

रक्तकुट्टिमेष्वाकाशप्रतिबिम्बमिव किंचिदस्ति जगति भविष्यति वा बभूव ॥ ३३ ॥

raktakuṭṭimeṣvākāśapratibimbamiva kiṃcidasti jagati bhaviṣyati vā babhūva || 33 ||

Whatever there is or has been or is to be in this world in future, are like reflections of the revolving sky and heavenly bodies, or a brazen ball affixed to the top of a tower, and darting its golden light below.

यदीश्वरो व्यक्तरूपो विचित्रतामुपेत्य निदर्शयति ॥ ३४ ॥

yadīśvaro vyaktarūpo vicitratāmupetya nidarśayati || 34 ||

All these are but exhibitions of the various forms of manifestations of the selfsame God.

सर्वमेव सर्वथा सर्वत्र यथा संभवत्येकमेवेह वस्तु विद्यत इति तस्माद्धर्षामर्षविस्मयानां क्व वाऽवसरो राम ॥ ३५ ॥

sarvameva sarvathā sarvatra yathā saṃbhavatyekameveha vastu vidyata iti tasmāddharṣāmarṣavismayānāṃ kva vā'vasaro rāma || 35 ||

Whatever takes place at any time or place and in any form, is but the variety of the One Self-existent reality. Why therefore, O Rama! should you give vent to your sorrow or joy, or wonder at any change of time or place or nature and form of things, which are full of the spirit of God, and exhibit the endless aspects of the Infinitive Mood.

समतयैव सततं धृतिमता स्थातव्यम् ॥ ३६ ॥

samatayaiva satataṃ dhṛtimatā sthātavyam || 36 ||

Let the intelligent preserve the sameness (samata) of their minds and dispositions amidst all changes; knowing them as the varying conditions of the same unvarying Mind.

विस्मयस्मयसंमोहहर्षामर्षविकारिताम् । समतावलितस्तज्ज्ञो न कदाचन गच्छति ॥ ३७ ॥

vismayasmayasaṃmohaharṣāmarṣavikāritām | samatāvalitastajjño na kadācana gacchati || 37 ||

He who sees his God in all, and is fraught with equanimity, has no cause of his wonder of surprise, his grief or delight or any fluctuation of his mind, in any change in nature or vicissitude of his fortune.

अपर्यवसाने देशकालवति चित्रा हि जगति युक्तयो दृश्यन्ते ॥ ३८ ॥

aparyavasāne deśakālavati citrā hi jagati yuktayo dṛśyante || 38 ||

The unaltered mind continues to view the varieties of the power of his Maker, in all the variations of time and place, and of all external circumstances.

एताश्च युक्तीर्नामासावात्मा यत्नेन रचनां करोति न चोत्पन्नां तिरस्करोति सागर इव वीचीः ॥ ३९ ॥

etāśca yuktīrnāmāsāvātmā yatnena racanāṃ karoti na cotpannāṃ tiraskaroti sāgara iva vīcīḥ || 39 ||

The Lord proposes these plans in the formation of his creation, and exhibits as the sea does its waves in endless varieties and successions from the plenitude of his mind.

किं तर्हि क्षीर इव घृतं घट इव मृदि पट इव तन्तुषु वट इव धानायात्मन्येव स्थिताः शक्तयः प्रकटतामागता व्यवह्रियन्तेऽविरचितमेव तरङ्गवत् ॥ ४० ॥

kiṃ tarhi kṣīra iva ghṛtaṃ ghaṭa iva mṛdi paṭa iva tantuṣu vaṭa iva dhānāyātmanyeva sthitāḥ śaktayaḥ prakaṭatāmāgatā vyavahriyante'viracitameva taraṅgavat || 40 ||

So the Lord manifests the powers situated in himself, as the sea does its waves in itself. Or as the milk forms the butter, the earth produces the pot (ghata), and the thread is woven into the cloth (pata). So the bata or fig tree brings forth its fruit, and all other varied forms are contained in their sources. But these formal changes are phenomenal not real. They are mere appearances of the spectrum, as those of apparitions and spectres.{GL_NOTE:73147:}

नात्र कश्चित्कर्ता न भोक्ता न विनाशमेति ॥ ४१ ॥

nātra kaścitkartā na bhoktā na vināśameti || 41 ||

There is no other agent or object, nor an actor and its act, or any thing which is acted upon, nor is there any thing that becomes nothing except it by but a variety of the one unity.

केवलमात्मतत्त्वे साक्षिणि निरामये समतयात्मनि नित्यमसंक्षुब्धे तिष्ठति सत्येवं संपद्यते ॥ ४२ ॥

kevalamātmatattve sākṣiṇi nirāmaye samatayātmani nityamasaṃkṣubdhe tiṣṭhati satyevaṃ saṃpadyate || 42 ||

The mind that witnesses the spiritual truths, and remains with its unimpaired equanimity, and is undepressed by external accidents, comes to see the light of truth in itself.

सति दीप इवालोकः सत्यर्क इव वासरः । सति पुष्प इवामोदः स्वतः संपद्यते जगत् ॥ ४३ ॥

sati dīpa ivālokaḥ satyarka iva vāsaraḥ | sati puṣpa ivāmodaḥ svataḥ saṃpadyate jagat || 43 ||

(Verse). There being the lamp, there is its light also; and the sun shining brings the day with him. Where there is the flower, there is its odour likewise; so where there is the living soul, there is the light or knowledge of the world in it.

आभासमात्रमेवेदं परिदृश्यत एव च । स्पन्दः समीरणस्येव न सन्नासदवस्थितम् ॥ ४४ ॥

ābhāsamātramevedaṃ paridṛśyata eva ca | spandaḥ samīraṇasyeva na sannāsadavasthitam || 44 ||

The world appearing all around, is as the light of the soul; it appears as the motion of the wind, whereof we have no notion of its reality or unreality.

निर्दोषवदेव जागतीनां दृष्टीनां परमार्थतो भगवान्स्थितो विनष्टानां पुनः कर्ता कृतानां वा नाशयिता स केवलं कदाचित्प्रकटाः कदाचिदल्पप्रकटाः कदाचिदप्रकटास्तारका इव कुसुमराशयः ॥ ४५ ॥

nirdoṣavadeva jāgatīnāṃ dṛṣṭīnāṃ paramārthato bhagavānsthito vinaṣṭānāṃ punaḥ kartā kṛtānāṃ vā nāśayitā sa kevalaṃ kadācitprakaṭāḥ kadācidalpaprakaṭāḥ kadācidaprakaṭāstārakā iva kusumarāśayaḥ || 45 ||

The immaculate Soul, is the prime mobile power of the appearance and disappearance of the myriads of gross bodies which like the revolving stars of the sky, and the season flowers of the spring, appear and reappear to us by turns, like the ups and downs of wheels in motion.

नश्यतीह हि तद्वस्तु नात्मभूतं यदात्मनः । कथं नश्यति तद्वस्तु स्वात्मभूतं यदात्मनः ॥ ४६ ॥

naśyatīha hi tadvastu nātmabhūtaṃ yadātmanaḥ | kathaṃ naśyati tadvastu svātmabhūtaṃ yadātmanaḥ || 46 ||

All things die away when our souls are without us, but how can any thing be null when we are in possession of our souls?

जायते नैव तद्वस्तु नात्मभूतं यदात्मनः । जायते चैव तद्वस्तु स्वात्मभूतं यदात्मनः ॥ ४७ ॥

jāyate naiva tadvastu nātmabhūtaṃ yadātmanaḥ | jāyate caiva tadvastu svātmabhūtaṃ yadātmanaḥ || 47 ||

All things appear before us in the presence of our souls, and they vanish from before us in their absence from the body.

कथं तज्जायते तस्मात्स्वात्मभूतं यदात्मनः ॥ ४८ ॥

kathaṃ tajjāyate tasmātsvātmabhūtaṃ yadātmanaḥ || 48 ||

Everything is born with us with our souls, and is lost with loss of them.

तस्मात्सम्यग्ज्ञानवशाद्ब्रह्मणः सर्वपदार्थानामागमः ॥ ४९ ॥

tasmātsamyagjñānavaśādbrahmaṇaḥ sarvapadārthānāmāgamaḥ || 49 ||

अवतीर्णानां च तेषामवतरणसमकालमेवाविद्योदेति तत्त्वज्ञानं दृढतामेति तदनु शतसहस्रस्कन्धो विचित्रशुभाशुभफलभरफलितो भूरिशाखः स्फारतामेति संसारद्रुमः ॥ ५० ॥

avatīrṇānāṃ ca teṣāmavataraṇasamakālamevāvidyodeti tattvajñānaṃ dṛḍhatāmeti tadanu śatasahasraskandho vicitraśubhāśubhaphalabharaphalito bhūriśākhaḥ sphāratāmeti saṃsāradrumaḥ || 50 ||

आशामञ्जरिताकृतिं विफलितं दुःखादिभिर्दारुणैर्भोगैः पल्लवितं जराकुसुमितं तृष्णालताभासुरम् । संसाराभिधवृक्षमात्मनिगडं छित्त्वा विवेकासिना मुक्तस्त्वं विहरेह वारणपतिः स्तम्भादिवोन्मोचितः ॥ ५१ ॥

āśāmañjaritākṛtiṃ viphalitaṃ duḥkhādibhirdāruṇairbhogaiḥ pallavitaṃ jarākusumitaṃ tṛṣṇālatābhāsuram | saṃsārābhidhavṛkṣamātmanigaḍaṃ chittvā vivekāsinā muktastvaṃ vihareha vāraṇapatiḥ stambhādivonmocitaḥ || 51 ||

The minds of men are endowed with their knowledge at their very birth. Then growing big by degrees in course of time, they expand themselves in the form of this spacious forest of the world. The wood of the world is the fastening post of the soul, where our blooming desires are fraught with fruits of poignant griefs. It branches out with gratifications, blossoms with hoary age, and is breaking its goodly post, and wandering at large of its free will.