40. Chapter 40

श्रीराम उवाच । उत्पत्तिः कथमेतेषां जीवानां ब्रह्मणः पदात् । कियती कीदृशी चेति विस्तरेण वद प्रभो ॥ १ ॥

śrīrāma uvāca | utpattiḥ kathameteṣāṃ jīvānāṃ brahmaṇaḥ padāt | kiyatī kīdṛśī ceti vistareṇa vada prabho || 1 ||

Rama said:—Tell me, sir, about the production of animal beings from Brahma, and let me know their different names and natures in full length.

श्रीवसिष्ठ उवाच । उत्पद्यन्ते यथा चित्रा ब्रह्मणो भूतजातयः । यथा नाशं प्रयान्त्येता यथा मुक्ता भवन्ति हि ॥ २ ॥

śrīvasiṣṭha uvāca | utpadyante yathā citrā brahmaṇo bhūtajātayaḥ | yathā nāśaṃ prayāntyetā yathā muktā bhavanti hi || 2 ||

Vasishtha replied:—The manner in which the different species of beings are produced from Brahma, and how they are destroyed afterwards, as also how they obtain their liberation at last:—

यथा च परिवर्धन्ते तिष्ठन्त्यन्तर्हिता यथा । संक्षेपेण महाबाहो श्रृणु वक्ष्यामि तेऽनघ ॥ ३ ॥

yathā ca parivardhante tiṣṭhantyantarhitā yathā | saṃkṣepeṇa mahābāho śrṛṇu vakṣyāmi te'nagha || 3 ||

Also the manner of their growth and sustentation, and fitness in the world, are all what you must hear me now tell you in brief.

ब्राह्मी चिच्छक्तिरमला कल्पयन्ती यदृच्छया । सर्वशक्तिः स्वयं चेत्यं भवत्याकलनात्मकम् ॥ ४ ॥

brāhmī cicchaktiramalā kalpayantī yadṛcchayā | sarvaśaktiḥ svayaṃ cetyaṃ bhavatyākalanātmakam || 4 ||

The power of the intellect of Brahma exerts of its free will, and this omnipotence becomes whatever is thought of (chetya) in the Divine Intellect.

कलनाद्धनतामेत्य यत्किंचिदपि सा स्वयम् । संकल्पयति पश्चात्तत्तत्तामेति मनःपदम् ॥ ५ ॥

kalanāddhanatāmetya yatkiṃcidapi sā svayam | saṃkalpayati paścāttattattāmeti manaḥpadam || 5 ||

The intellection becomes condensed to a certain subtile form, which having the powers of conception (sankalpa), becomes the principle entitled the Mind.

मनःसंकल्पमात्रेण गन्धर्वपुरवत्क्षणात् । तनोतीदमसद्दृश्यं ब्राह्मीं स्थितिमिव त्यजत् ॥ ६ ॥

manaḥsaṃkalpamātreṇa gandharvapuravatkṣaṇāt | tanotīdamasaddṛśyaṃ brāhmīṃ sthitimiva tyajat || 6 ||

The mind then by an effort of its conception (called the Will), expands itself to an unreal (ideal) scenery like that of the Fairyland, by falling off from the nature of Brahmic Incogitancy.

चित्स्वरूपं परिकचच्छून्यमेवावतिष्ठते । यत्तद्दृश्यं स्थितं तत्स्याद्दृश्यमाकाशमेव तत् ॥ ७ ॥

citsvarūpaṃ parikacacchūnyamevāvatiṣṭhate | yattaddṛśyaṃ sthitaṃ tatsyāddṛśyamākāśameva tat || 7 ||

The intellect when remaining in its original state, appears as a vacuum or vacancy; but upon manifesting itself in the form of the mind, it is seen as the visible sky by men.

कृत्वा पद्मजसंकल्पं रूपं पश्यति पद्मजम् । ततो जगत्कल्पयति सप्रजापतिपूर्वकम् ॥ ८ ॥

kṛtvā padmajasaṃkalpaṃ rūpaṃ paśyati padmajam | tato jagatkalpayati saprajāpatipūrvakam || 8 ||

Taking the conception of the lotus-born, it finds itself in its conceived form of the lotus (Brahma), and then it thinks of creation in the form of Prajapati or lord of creatures.

चतुर्दशविधानन्तभूतजातसघुंघुमा । सृष्टिरेवमियं राम चित्तनिर्मितिमागता ॥ ९ ॥

caturdaśavidhānantabhūtajātasaghuṃghumā | sṛṣṭirevamiyaṃ rāma cittanirmitimāgatā || 9 ||

He then formed from his thought (chitta) this creation, containing the fourteen worlds with all the bustle of living beings in them.

चित्तमात्रमयी शून्या व्योममात्रशरीरिका । संकल्पमात्रनगरी भ्रान्तिमात्रात्मिका सती ॥ १० ॥

cittamātramayī śūnyā vyomamātraśarīrikā | saṃkalpamātranagarī bhrāntimātrātmikā satī || 10 ||

The mind itself is a vacuity with a vacuous body; its conception is the field of its action, and its sphere is full with the false workings of the mind.

इह काश्चिन्महामोहा भूतानां जातयः स्थिताः । काश्चिदभ्युदितज्ञानाःकाश्चिन्मध्ये स्खलन्ति हि ॥ ११ ॥

iha kāścinmahāmohā bhūtānāṃ jātayaḥ sthitāḥ | kāścidabhyuditajñānāḥkāścinmadhye skhalanti hi || 11 ||

Here there are many kinds of beings, labouring under great ignorance as the beasts and brute creatures. There are some with enlightened minds as the sages; and others staggering in the intermediate class, as the majority of mankind.

भुवि संबध्यमानानां यान्त्येनामुपदेश्यताम् । सर्वासां भूतजातीनां या एता नरजातयः ॥ १२ ॥

bhuvi saṃbadhyamānānāṃ yāntyenāmupadeśyatām | sarvāsāṃ bhūtajātīnāṃ yā etā narajātayaḥ || 12 ||

Among all living beings that are confined in this earth, it is only the human race living in this part (India), that are capable of receiving instruction and civilization.

बह्वाधयो दुःरवमया मोहद्वेषभयातुराः । तासां सम्यक्प्रवक्ष्यामि तावद्राजससात्त्विकीः ॥ १३ ॥

bahvādhayo duḥravamayā mohadveṣabhayāturāḥ | tāsāṃ samyakpravakṣyāmi tāvadrājasasāttvikīḥ || 13 ||

But as most of these are subject to diseases and distress, and are suffering under the thrall of their ignorance, enmity and fear; it is for them that I will deliver my lecture on social and saintly conduct—rajasatviki niti.

यत्तदप्यमृतं ब्रह्म सर्वव्यापि निरामयम् । चिदाभासमनन्ताख्यमनादि विगतभ्रमम् ॥ १४ ॥

yattadapyamṛtaṃ brahma sarvavyāpi nirāmayam | cidābhāsamanantākhyamanādi vigatabhramam || 14 ||

I will also treat there about the everlasting, imperishable and omnipresent Brahma, who is without beginning and end, whose mind is without error, and of the form of Intellectual light.

निस्पन्दवपुषस्तस्य स्पन्दः सत्तैकदेशतः । घनतामेति सौम्येऽब्धौ चलता चलतामिव ॥ १५ ॥

nispandavapuṣastasya spandaḥ sattaikadeśataḥ | ghanatāmeti saumye'bdhau calatā calatāmiva || 15 ||

How endless beings are put to motion, by the momentum of a particle of his motionless body; and resembling the rolling of boisterous waves on the surface of the clear and tranquil ocean.

श्रीराम उवाच । अनन्तस्यात्मतत्त्वस्य एकदेशः क उच्यते । कथं विकारिता वा स्यात्कथं वा द्वयविक्रमः ॥ १६ ॥

śrīrāma uvāca | anantasyātmatattvasya ekadeśaḥ ka ucyate | kathaṃ vikāritā vā syātkathaṃ vā dvayavikramaḥ || 16 ||

Rama asked said:—How sir, do you speak of a part of the infinite Spirit, and of the momentum of the motionless God; as also of a change and effort of it, that is altogether without them.

श्रीवसिष्ठ उवाच । तेन जातं ततोजातमितीयं रचना गिराम् । शास्त्रसंव्यवहारार्थं न राम परमार्थतः ॥ १७ ॥

śrīvasiṣṭha uvāca | tena jātaṃ tatojātamitīyaṃ racanā girām | śāstrasaṃvyavahārārthaṃ na rāma paramārthataḥ || 17 ||

Vasishtha replied:—It is the usual and current mode of expression, both in the sastras and language of the people to say, "all this is made by or come from Him", but it is not so in its real and spiritual sense.

विकारितावयवितादिक्सत्तादेशतादयः । क्रमा न संभवन्तीशे दृश्यमानोदया अपि ॥ १८ ॥

vikāritāvayavitādiksattādeśatādayaḥ | kramā na saṃbhavantīśe dṛśyamānodayā api || 18 ||

No change or partition, and no relation of space or time, bear any reference to the Supreme, who is unchangeable, infinite and eternal; nor is there any appearance or disappearance of Him at any time or place, who is ever invisible every where.

तं विना कल्पनैवान्या नास्ति नापि भविष्यति । कुतस्त्यौ क्रमशब्दार्थावुक्तयो व्यवहारजाः ॥ १९ ॥

taṃ vinā kalpanaivānyā nāsti nāpi bhaviṣyati | kutastyau kramaśabdārthāvuktayo vyavahārajāḥ || 19 ||

There never was nor can there ever be any way, of representing the incomprehensible, except by symbolical expressions; it was therefore in accordance to common speech, that I have made use of those words.

या येह कलना योऽर्थो यः शब्दो यो गिरां गणः । तज्जत्वात्तन्मयत्वाच्च तत्तत्पदमिवेष्यते ॥ २० ॥

yā yeha kalanā yo'rtho yaḥ śabdo yo girāṃ gaṇaḥ | tajjatvāttanmayatvācca tattatpadamiveṣyate || 20 ||

Whatever words or sentences are used here as symbolical of some sense, whether they express as "produced from it tajja" or as a change of the same—tanmaya", the same should be used, in that sense all along.

तज्जः स एव भवति वह्नेर्वह्निरिवोत्थितः । जन्योऽयं जनकश्चायमित्युक्ता भेदकल्पना ॥ २१ ॥

tajjaḥ sa eva bhavati vahnervahnirivotthitaḥ | janyo'yaṃ janakaścāyamityuktā bhedakalpanā || 21 ||

It is tajja, as when we say "fire proceeds from fire" (meaning, the "mundane Brahma comes out of the spiritual Brahma." Here fire is symbolical of Brahma and the world). It is tanmaya in the expression "Brahma is the producer and produced"

अयमस्मात्समुत्पन्न इतीयं या जगत्स्थितिः । आधिक्यं तत्क्रियाशक्तौ जन्यं जनकमेव वा ॥ २२ ॥

ayamasmātsamutpanna itīyaṃ yā jagatsthitiḥ | ādhikyaṃ tatkriyāśaktau janyaṃ janakameva vā || 22 ||

The first form is applied to the world as proceeding from Brahma:but the other form of the producer and produced, means also the creative power which made the world.

इदमन्यदिदं चान्यदिति शब्दार्थविक्लवः । उक्तावेव न देवेऽस्ति प्रमितौ भिन्नता यतः ॥ २३ ॥

idamanyadidaṃ cānyaditi śabdārthaviklavaḥ | uktāveva na deve'sti pramitau bhinnatā yataḥ || 23 ||

The expression idam—anyat = idem alius or this is one thing and that another, is false, the difference is verbal and not real; because there is no proof of it in the nature of God, which is one and all.

तज्जयैव मनःशक्त्या स्वतः संज्ञा प्रवर्तते । दृढभावनया तस्मादिष्टोऽर्थः प्रतिपद्यते ॥ २४ ॥

tajjayaiva manaḥśaktyā svataḥ saṃjñā pravartate | dṛḍhabhāvanayā tasmādiṣṭo'rthaḥ pratipadyate || 24 ||

The mind, by reason of its birth (tajja) from Brahma, is possessed both of the power and intelligence of his Intellect, and is enabled to accomplish its intended purpose, by means of its intense application.

अग्नेः शिखाया एकस्या द्वितीया जनकेति या । उक्तिवैचित्र्यमेवैतन्नोक्त्यर्थेऽत्रास्ति सत्यता ॥ २५ ॥

agneḥ śikhāyā ekasyā dvitīyā janaketi yā | uktivaicitryamevaitannoktyarthe'trāsti satyatā || 25 ||

To say that one flame of fire, is the producer of another, is mere logomachy, and there is no truth in this assertion.

न जन्यजनकाद्यास्ताः संभवन्त्युक्तयः परे । एकमेव ह्यनन्तत्वात्किं कथं जनयिष्यति ॥ २६ ॥

na janyajanakādyāstāḥ saṃbhavantyuktayaḥ pare | ekameva hyanantatvātkiṃ kathaṃ janayiṣyati || 26 ||

That one is the producer of another is also a paralogy;because the one Brahma being infinite, could produce no other thing, beside reproducing himself.

उक्तेरेव स्वभावोऽयमुक्तेरुक्तिरनन्तरम् । प्रतियोगिव्यवच्छेदसंख्याद्यर्थे न युज्यते ॥ २७ ॥

uktereva svabhāvo'yamukteruktiranantaram | pratiyogivyavacchedasaṃkhyādyarthe na yujyate || 27 ||

It is the nature of disputation to contradict one another by replies and rejoinders; but it is not right to foil the adversary by false sophistry.

ऊर्मिजालमिवाम्भोधौ परे यः परिदृश्यते । शब्दोऽर्थकलनाकारस्तद्ब्रह्मैव विदुर्बुधाः ॥ २८ ॥

ūrmijālamivāmbhodhau pare yaḥ paridṛśyate | śabdo'rthakalanākārastadbrahmaiva vidurbudhāḥ || 28 ||

The learned know Brahma as the ocean rolling in its endless waves, and as significant words and their significations, which go together as Brahma and his creation.

ब्रह्म चिद्ब्रह्म च मनो ब्रह्म विज्ञानवस्तु च । ब्रह्मार्थो ब्रह्म शब्दश्च ब्रह्म चिद्ब्रह्म धातवः ॥ २९ ॥

brahma cidbrahma ca mano brahma vijñānavastu ca | brahmārtho brahma śabdaśca brahma cidbrahma dhātavaḥ || 29 ||

Brahma is the intellect said:—Chit, Brahma is the mind—manas, Brahma is intelligence—Vijnana, and Brahma is substance—Vasthu; He is Sound—sabda, He is understanding—chit, and He is in the principles of things—Dhatus.

ब्रह्म सर्वमिदं विश्वं विश्वातीतं च तत्पदम् । वस्तुतस्तु जगन्नास्ति सर्वं ब्रह्मैव केवलम् ॥ ३० ॥

brahma sarvamidaṃ viśvaṃ viśvātītaṃ ca tatpadam | vastutastu jagannāsti sarvaṃ brahmaiva kevalam || 30 ||

The whole universe is Brahma, and yet He is beyond all this. In reality the world is a nullity, for all is Brahma alone.

अयमन्योऽयमन्योऽयं भाग इत्यम्बरात्मनि । मिथ्याज्ञानविकल्पोक्तिर्वाचि सत्यार्थतात्र का ॥ ३१ ॥

ayamanyo'yamanyo'yaṃ bhāga ityambarātmani | mithyājñānavikalpoktirvāci satyārthatātra kā || 31 ||

This is one thing and that is another, and this is a part of the great soul, are all contradictory assertions of ignorance (false knowledge), as no words can express the true nature of the unknown.

वह्नेः शिखेव जातेयं शिखेति मनसोऽभिधा । चापलोत्थविकल्पश्रीर्वस्तुतः स्यान्न सिद्ध्यति ॥ ३२ ॥

vahneḥ śikheva jāteyaṃ śikheti manaso'bhidhā | cāpalotthavikalpaśrīrvastutaḥ syānna siddhyati || 32 ||

The spirit rises as the flame of fire, and this flame is significant of the mind. Its tremor signifies the fluctuation of the mind, which in reality is not the case, there being no rise or fall of the Divine Mind.

असत्यैव विकल्पोक्तिः सत्यभावो विकल्पते । तमोपहतदृष्टित्वाद्द्विचन्द्रज्ञानदोषवत् ॥ ३३ ॥

asatyaiva vikalpoktiḥ satyabhāvo vikalpate | tamopahatadṛṣṭitvāddvicandrajñānadoṣavat || 33 ||

It is untruth that wavers and equivocates in double entendres. It prevaricates the truth, as the defective eye views the double moon in the sky.

सर्वस्मात्सर्वगात्तस्मादनन्ताद्ब्रह्मणः पदात् । नान्यत्किंचित्संभवति तदुत्थं यत्तदेव तत् ॥ ३४ ॥

sarvasmātsarvagāttasmādanantādbrahmaṇaḥ padāt | nānyatkiṃcitsaṃbhavati tadutthaṃ yattadeva tat || 34 ||

Brahma being all (to pan) of himself, and all pervading and infinite of his own nature, there can be no other thing beside himself, and anything that is produced of him, is likewise himself.

ब्रह्मतत्त्वं विना नेह किंचिदेवोपपद्यते । खर्वं च खल्विदं ब्रह्मेत्येषैव परमार्थता ॥ ३५ ॥

brahmatattvaṃ vinā neha kiṃcidevopapadyate | kharvaṃ ca khalvidaṃ brahmetyeṣaiva paramārthatā || 35 ||

Beside the truth of the existence of Brahma, there is nothing which can be proved as absolutely certain; and it is a scriptural truth which says, "verily all this is Brahma."

एवंप्रायश्च हे प्राज्ञ सिद्धान्तस्ते भविष्यति । तत्रैवोदाहरिष्यामः सिद्धान्तार्थोक्तिपञ्जरम् ॥ ३६ ॥

evaṃprāyaśca he prājña siddhāntaste bhaviṣyati | tatraivodāhariṣyāmaḥ siddhāntārthoktipañjaram || 36 ||

This also must be the conclusion, which you will arrive at by your reasoning, and which I will propound with many instances and tenets in the Book of Nirvana or Extinction.

इहाविद्यादिकाः केचिद्विद्यन्ते नेतरक्रमाः । ज्ञास्यस्यलमशेषार्थांस्तत्तदज्ञानसंक्षये ॥ ३७ ॥

ihāvidyādikāḥ kecidvidyante netarakramāḥ | jñāsyasyalamaśeṣārthāṃstattadajñānasaṃkṣaye || 37 ||

There are many things here in connection with this single question of which you are ignorant, and all which you will come to know fully in future, for dispelling your doubts on the subject.

अवस्तुसंक्षये वस्तु यथावस्तु प्रसीदति । यथा च दृश्यते दृश्यं जगन्नैशतमःक्षये ॥ ३८ ॥

avastusaṃkṣaye vastu yathāvastu prasīdati | yathā ca dṛśyate dṛśyaṃ jagannaiśatamaḥkṣaye || 38 ||

The unreality having disappeared, the reality appears to view, as the darkness of night being dispelled, the visible world comes to sight.

यदिदमखिलमाततं कुदृष्ट्या तदुपशमे तव राम निर्मलामे । अवितथपदनिर्मले भविष्यत्यवितथमेव न संशयोऽत्र कश्चित् ॥ ३९ ॥

yadidamakhilamātataṃ kudṛṣṭyā tadupaśame tava rāma nirmalāme | avitathapadanirmale bhaviṣyatyavitathameva na saṃśayo'tra kaścit || 39 ||

The spacious world which appears to your false sight of it, will vanish, O Rama! on your attaining to the state of calm quietism. The fallacious appearances must disappear from your vision, as soon as the light of truth comes to dawn upon your soul.