34. Chapter 34

श्रीभगवानुवाच । वरं गुणनिधे दैत्यकुलचूडामहामणे । गृहाणाभिमतं भूयो जन्म दुःखोपशान्तये ॥ १ ॥

śrībhagavānuvāca | varaṃ guṇanidhe daityakulacūḍāmahāmaṇe | gṛhāṇābhimataṃ bhūyo janma duḥkhopaśāntaye || 1 ||

The lord said:—O thou rich jewel on the crown of the Daitya race! Receive thy desired boon of me for alleviation of thy worldly afflictions.

प्रह्लाद उवाच । सर्वसंकल्पफलद सर्वलोकान्तरस्थित । यदुदारतमं वेत्सि तदेवादिश मे विभो ॥ २ ॥

prahlāda uvāca | sarvasaṃkalpaphalada sarvalokāntarasthita | yadudāratamaṃ vetsi tadevādiśa me vibho || 2 ||

Prahlada replied:—What better blessing can I ask of thee, my Lord! than to instruct me in what thou thinkest thy best gift, above all other treasures of the world, and which is able to requite all our wants in this miserable life.

श्रीभगवानुवाच । सर्वसंभ्रमसंशान्त्यै परमाय फलाय च । ब्रह्मविश्रान्तिपर्यन्तो विचारोऽस्तु तवानघ ॥ ३ ॥

śrībhagavānuvāca | sarvasaṃbhramasaṃśāntyai paramāya phalāya ca | brahmaviśrāntiparyanto vicāro'stu tavānagha || 3 ||

The lord answered said:—Mayst thou have a sinless boy! and may thy right discrimination of things, lead thee to thy rest in God, and the attainment of thy Supreme felicity, after dispersion of thy earthly cares, and the errors of this world.

श्रीवसिष्ठ उवाच । इत्युक्त्वा दितिपुत्रेन्द्रं विष्णुरन्तरधीयत । कृतघर्घरनिर्ह्रादस्तरङ्गस्तोयधेरिव ॥ ४ ॥

śrīvasiṣṭha uvāca | ityuktvā ditiputrendraṃ viṣṇurantaradhīyata | kṛtaghargharanirhrādastaraṅgastoyadheriva || 4 ||

Vasishtha rejoined:—Being thus bid by his god, the lord of demons fell into a profound meditation, with his nostrils snoring loudly like the gurgling waters of the deep.

विष्णावन्तर्हिते देवे पूजायां कुसुमाञ्जलिम् । पाश्चात्यं दानवस्त्वक्त्वा मणिरत्नपरिष्कृतम् ॥ ५ ॥

viṣṇāvantarhite deve pūjāyāṃ kusumāñjalim | pāścātyaṃ dānavastvaktvā maṇiratnapariṣkṛtam || 5 ||

As the lord Vishnu departed from his sight, the chief of the demons made his oblations after him; consisting of handfuls of flowers and rich gems and jewels of various kinds.

पद्मासनस्थोऽतिमुदा ह्युपविश्य वरासने । स्तोत्रपाठविधावन्तश्चिन्तयामास चेतसा ॥ ६ ॥

padmāsanastho'timudā hyupaviśya varāsane | stotrapāṭhavidhāvantaścintayāmāsa cetasā || 6 ||

Then seated in his posture of padmasana, with his legs folded over one another, upon his elevated and elegant seat; and then chaunted his holy hymn and reflected within himself.

विचारवानेव भवान्भवत्विति भवारिणा । देवेनोक्तोऽस्मि तेनान्तः करोम्यात्मविचारणम् ॥ ७ ॥

vicāravāneva bhavānbhavatviti bhavāriṇā | devenokto'smi tenāntaḥ karomyātmavicāraṇam || 7 ||

My deliverer from this sinful world, has bade me to have my discrimination, therefore must I betake myself to discriminate between what is true and falsehood.

किमहं नाम तावत्स्यां योऽस्मिन्भुवनडम्बरे । वच्मि गच्छामि तिष्ठामि प्रयत्नेनाहरामि च ॥ ८ ॥

kimahaṃ nāma tāvatsyāṃ yo'sminbhuvanaḍambare | vacmi gacchāmi tiṣṭhāmi prayatnenāharāmi ca || 8 ||

I must know that I am in this darksome world, and must seek the light of my soul as also what is that principle (Ego), that makes me speak, walk and take the pains to earn myself.

जगत्तावदिदं नाहं सवृक्षतृणपर्वतम् । यद्बाह्यमलमत्यन्तं तत्स्यां कथमहं किल ॥ ९ ॥

jagattāvadidaṃ nāhaṃ savṛkṣatṛṇaparvatam | yadbāhyamalamatyantaṃ tatsyāṃ kathamahaṃ kila || 9 ||

I perceive it is nothing of this external world, like any of its verdant trees or hills; the external bodies are all of a gross nature, but my ego is quite a simple and pure essence.

असन्नभ्युदितो मूकः पवनैः स्फुरितः क्षणम् । कालेनाल्पेन विलयी देहो नाहमचेतनः ॥ १० ॥

asannabhyudito mūkaḥ pavanaiḥ sphuritaḥ kṣaṇam | kālenālpena vilayī deho nāhamacetanaḥ || 10 ||

I am not this insensible body, which is both dull and dumb, and is made to move for a moment by means of the vital airs. It is an unreal appearance of a transitory existence.

जडया कर्णशष्कुल्या कल्प्यमानः क्षणक्षयी । शून्याकृतिः शून्यभवः शब्दो नाहमचेतनः ॥ ११ ॥

jaḍayā karṇaśaṣkulyā kalpyamānaḥ kṣaṇakṣayī | śūnyākṛtiḥ śūnyabhavaḥ śabdo nāhamacetanaḥ || 11 ||

I am not the insensible sound, which is a vacuous substance and produced in vacuity. It is perceptible by the ear-hole, and is as evanescent and inane as empty air.

त्वचा क्षणविनाशिन्या प्राप्यमप्राप्यमप्यथ । चित्प्रसादोपलब्धात्मस्पर्शनं नास्म्यचेतनम् ॥ १२ ॥

tvacā kṣaṇavināśinyā prāpyamaprāpyamapyatha | citprasādopalabdhātmasparśanaṃ nāsmyacetanam || 12 ||

I am neither the insensible organ of touch, or the momentary feeling of taction; but find myself to be an inward principle with the faculty of intellection, and the capacity of knowing the nature of the soul.

बद्धात्मा जिह्वया तुच्छो लोलया लोलसत्तया । स्वल्पस्पन्दो द्रव्यनिष्ठो रसो नाहमचेतनः ॥ १३ ॥

baddhātmā jihvayā tuccho lolayā lolasattayā | svalpaspando dravyaniṣṭho raso nāhamacetanaḥ || 13 ||

I am not even my taste, which is confined to the relishing of certain objects, and to the organ of the tongue;which is a trifling and ever restless thing, sticking to and moving in the cavity of the mouth.

दृश्यदर्शनयोर्लीनं क्षयिक्षणविनाशिनोः । केवले द्रष्टरि क्षीणं रूपं नाहमचेतनम् ॥ १४ ॥

dṛśyadarśanayorlīnaṃ kṣayikṣaṇavināśinoḥ | kevale draṣṭari kṣīṇaṃ rūpaṃ nāhamacetanam || 14 ||

I am not my sight, that is employed in seeing the visibles only; it is weak and decaying and never lasting in its power, nor capable of viewing the invisible Spirit.

नासयाप्यन्धजडया क्षयिण्या परिकल्पितः । पेलवोऽनियताकारो गन्धो नाहमचेतनः ॥ १५ ॥

nāsayāpyandhajaḍayā kṣayiṇyā parikalpitaḥ | pelavo'niyatākāro gandho nāhamacetanaḥ || 15 ||

I am not the power of my smelling, which appertains to my nasal organ only, and is conversant with odorous substances for a short moment only.

निर्ममोऽमननः शान्तो गतपञ्चेन्द्रियभ्रमः । शुद्धचेतन एवाहं कलाकलनवर्जितः ॥ १६ ॥

nirmamo'mananaḥ śānto gatapañcendriyabhramaḥ | śuddhacetana evāhaṃ kalākalanavarjitaḥ || 16 ||

I am pure intelligence, and none of the sensations of my five external organs of sense; I am neither my mental faculty, which is ever frail and fruit; nor is there any thing belonging to me or participating of my true essence. I am the soul and an indivisible whole.

चेत्यवर्जितचिन्मात्रमहमेषोऽवभासकः । सबाह्याभ्यन्तरव्यापी निष्कलामलसन्मयः ॥ १७ ॥

cetyavarjitacinmātramahameṣo'vabhāsakaḥ | sabāhyābhyantaravyāpī niṣkalāmalasanmayaḥ || 17 ||

I am the ego or my intellect, without the objects of intellection; (i.e. the thinking principle freed from its thoughts). My ego pervades internally and externally over all things, and manifests them to the view. I am the whole without its parts, pure without foulness and everlasting.

अनेन चेतनेनेमे सर्वे घटपटादयः । सूर्यान्ता अवभास्यन्ते दीपेनोत्तमतेजसा ॥ १८ ॥

anena cetaneneme sarve ghaṭapaṭādayaḥ | sūryāntā avabhāsyante dīpenottamatejasā || 18 ||

It is my intellection that manifests to me this pot and that painting, and brings all other objects to my knowledge by its pure light; as the sun and a lamp show everything to the sight.

आ इदानीं स्मृतं सत्यमेतत्तदखिलं मया । निर्विकल्पचिदाभास एष आत्मास्मि सर्वगः ॥ १९ ॥

ā idānīṃ smṛtaṃ satyametattadakhilaṃ mayā | nirvikalpacidābhāsa eṣa ātmāsmi sarvagaḥ || 19 ||

Ah! I come to remember the whole truth at present, that I am the immutable and all pervading Spirit, shining in the form of the intellect.

अनेनैताः स्फुरन्तीह विचित्रेन्द्रियवृत्तयः । तेजसान्तःप्रकाशेन यथाग्निकणपङ्क्तयः ॥ २० ॥

anenaitāḥ sphurantīha vicitrendriyavṛttayaḥ | tejasāntaḥprakāśena yathāgnikaṇapaṅktayaḥ || 20 ||

This essence evolves itself into the various faculties of sense; as the inward fire unfolds itself into the forms of its flash and flame, and its sparks and visible light.

अनेनैताः स्फुरन्तीह विचित्रेन्द्रियपङ्क्तयः । सर्वगेन निदाघेन यथा मरुमरीचिकाः ॥ २१ ॥

anenaitāḥ sphurantīha vicitrendriyapaṅktayaḥ | sarvagena nidāghena yathā marumarīcikāḥ || 21 ||

It is this principle which unfolds itself, into the forms of the different organs of sense also; as the all-diffusive heat of the hot season, shows itself in the shape of mirage in sandy deserts.

अनेनैतत्पदार्थानां वस्तुत्वं प्रतिपाद्यते । शुक्लादिगुणवत्त्वं स्वं प्रदीपेनेव वाससाम् ॥ २२ ॥

anenaitatpadārthānāṃ vastutvaṃ pratipādyate | śuklādiguṇavattvaṃ svaṃ pradīpeneva vāsasām || 22 ||

It is this element likewise which constitutes the substance of all objects; as it is the light of the lamp which is the cause of the various colours of things; as the whiteness or other of a piece of cloth or any other thing.

असावेव हि भूतानां सर्वेषामेव जाग्रताम् । सर्वानुभविताभूमिरात्मा मुकुरवत्स्थितः ॥ २३ ॥

asāveva hi bhūtānāṃ sarveṣāmeva jāgratām | sarvānubhavitābhūmirātmā mukuravatsthitaḥ || 23 ||

It is the source of the perception of all living and waking beings, and of everything else in existence;and as a mirror is the reflector of all outward appearances, so is the Soul the reflective organ of all its internal and external phenomena.

तस्यैकस्याविकल्पस्य चिद्दीपस्य प्रसादतः । उष्णोऽर्कः शिशिरश्चन्द्रो घनोऽद्रिर्विद्रुतं पयः ॥ २४ ॥

tasyaikasyāvikalpasya ciddīpasya prasādataḥ | uṣṇo'rkaḥ śiśiraścandro ghano'drirvidrutaṃ payaḥ || 24 ||

It is by means of this immutable intellectual light alone, that we perceive the heat of the sun, the coldness of the moon, solidity of the rock and the fluidity of water.

सातत्येनानुभूतानां सर्वेषां च जगत्स्थितौ । एतत्कारणमाद्यं तत्कारणं नास्य विद्यते ॥ २५ ॥

sātatyenānubhūtānāṃ sarveṣāṃ ca jagatsthitau | etatkāraṇamādyaṃ tatkāraṇaṃ nāsya vidyate || 25 ||

This one is the prime cause of every object of our continuous perceptions in this world; this is the first cause of all things, without having any prior cause of its own.

सातत्येनानुभूतानां पदार्थानामनेन तत् । पदार्थत्वमुदेत्युच्चैः प्रतापेनेव तप्तता ॥ २६ ॥

sātatyenānubhūtānāṃ padārthānāmanena tat | padārthatvamudetyuccaiḥ pratāpeneva taptatā || 26 ||

It is this that produces our notions of the continuity of objects that are spread all around us, and take the name of objects from their objectivity of the soul; as a thing is called not from the heat which makes it such.

अनाकारात्कारणाच्च सर्वकारणकारणात् । एतस्मादिदमुत्पन्नं जगच्छैत्यं हिमादिव ॥ २७ ॥

anākārātkāraṇācca sarvakāraṇakāraṇāt | etasmādidamutpannaṃ jagacchaityaṃ himādiva || 27 ||

It is this formless cause, that is the prime cause of all plastic and secondary causes (such as Brahma the creative agent and others). It is from this that the world has its production, as coldness is the produce of cold and the like.

ब्रह्मविष्ण्विन्द्ररुद्राणां कारणानां जगत्स्थितौ । एतत्कारणमाद्यं तत्कारणं नास्य विद्यते ॥ २८ ॥

brahmaviṣṇvindrarudrāṇāṃ kāraṇānāṃ jagatsthitau | etatkāraṇamādyaṃ tatkāraṇaṃ nāsya vidyate || 28 ||

The gods Brahma, Vishnu, Rudra and Indra, who are causes of the existence of the world, all owe their origin to this prime cause, who has no cause of himself.

चिच्चेत्यद्रष्टदृश्यादिनामभिर्वर्जितात्मने । स्वयं सकृद्विभाताय मह्यमस्मै नमो नमः ॥ २९ ॥

ciccetyadraṣṭadṛśyādināmabhirvarjitātmane | svayaṃ sakṛdvibhātāya mahyamasmai namo namaḥ || 29 ||

I hail that Supreme soul which is imprest in me, and is apart from every object of thought of the intellect, and which is self-manifest in all things and at all times.

एतस्मिन्सर्वभूतानि निर्विकल्पचिदात्मनि । गुणभूतानि भूतेशे तिष्ठन्ति विविशन्ति च ॥ ३० ॥

etasminsarvabhūtāni nirvikalpacidātmani | guṇabhūtāni bhūteśe tiṣṭhanti viviśanti ca || 30 ||

All beings besides, stand in the relation of modes and modalities to this Supreme Being; and they immerge as properties in that intellectual Spirit.

यत्किलानेन कलितं चेतनेनान्तरात्मना । तत्तद्भवति सर्वत्र नेतरत्सदपि स्थितम् ॥ ३१ ॥

yatkilānena kalitaṃ cetanenāntarātmanā | tattadbhavati sarvatra netaratsadapi sthitam || 31 ||

Whatever this internal and intelligent Soul wills to do, the same is done every where; and nothing besides that self-same soul exists in reality any where.

यच्चिता कलितं किंचित्तदाप्नोति निजं पदम् । यच्चिताकलितं नेह तत्सदप्यन्तमागतम् ॥ ३२ ॥

yaccitā kalitaṃ kiṃcittadāpnoti nijaṃ padam | yaccitākalitaṃ neha tatsadapyantamāgatam || 32 ||

Whatever is intended to be done by this intellectual power, the same receives a form of its own; and whatever is thought to be undone by the intellect, the same is dissolved into nought from its substantiality.

इमे घटपटाकाराः पदार्थशतपङ्क्तयः । जागत्यो विपुलादर्शे ह्यस्मिन्व्योमनि बिम्बिताः ॥ ३३ ॥

ime ghaṭapaṭākārāḥ padārthaśatapaṅktayaḥ | jāgatyo vipulādarśe hyasminvyomani bimbitāḥ || 33 ||

These numberless series of worldly objects (as this pot, these paintings and the like), are as shades cast on the immense mirror of vacuum.

एतद्वृद्धं वृद्धतरे क्षयि क्षयिणि जायते । पदार्थे सदसच्चापि प्रतिबिम्बार्कवत्स्थितम् ॥ ३४ ॥

etadvṛddhaṃ vṛddhatare kṣayi kṣayiṇi jāyate | padārthe sadasaccāpi pratibimbārkavatsthitam || 34 ||

All these objects increase and decrease in their figures under the light of the soul, like the shadows of things enlarging and diminishing themselves in the sun shine.

अदृश्यं सर्वभूतानां प्राप्यं गलितचेतसाम् । एतत्तद्दृश्यते सद्भिः परं व्योमातिनिर्मलम् ॥ ३५ ॥

adṛśyaṃ sarvabhūtānāṃ prāpyaṃ galitacetasām | etattaddṛśyate sadbhiḥ paraṃ vyomātinirmalam || 35 ||

This internal Soul is invisible to all beings, except to those whose minds are melted down in piety. It is seen by the righteous in the form of the clear firmament.

इयमभ्युदयं याति नानादृश्यसुमञ्जरी । आचारचञ्चरीकाढ्या एतस्मात्कारणद्रुमात् ॥ ३६ ॥

iyamabhyudayaṃ yāti nānādṛśyasumañjarī | ācāracañcarīkāḍhyā etasmātkāraṇadrumāt || 36 ||

This great cause like a large tree, gives rise to all these visible phenomena like its germ and sprouts; and the movements of living beings, are as the flitterings of bees about this tree.

अस्मादियमुदेत्युच्चैः संसाररचनाचला । विचित्रतरुगुल्माढ्या शैलादिव वनावली ॥ ३७ ॥

asmādiyamudetyuccaiḥ saṃsāraracanācalā | vicitratarugulmāḍhyā śailādiva vanāvalī || 37 ||

It is this that gives rise to the whole creation both in its ideal and real and mobile or quiescent forms; as a huge rock gives growth to a large forest with its various kinds of big trees and dwarf shrubberies.

सर्वेषामविभिन्नोऽसौ त्रैलोक्योदरवर्तिनाम् । ब्रह्मादीनां तृणान्तानां चिदात्मा संप्रकाशकः ॥ ३८ ॥

sarveṣāmavibhinno'sau trailokyodaravartinām | brahmādīnāṃ tṛṇāntānāṃ cidātmā saṃprakāśakaḥ || 38 ||

It is not apart from anything, existing in the womb of this triple world; but is residing alike in the highest gods, as in the lowest grass below; and manifests them all full to our view.

एकोऽसावहमाद्यन्तरहितः सर्वगाकृतिः । चराचराणां भूतानामन्तः स्वानुभवः स्थितः ॥ ३९ ॥

eko'sāvahamādyantarahitaḥ sarvagākṛtiḥ | carācarāṇāṃ bhūtānāmantaḥ svānubhavaḥ sthitaḥ || 39 ||

This is one with the ego, and the all-pervading soul; and is situated as the moving spirit, and unmoving dullness of the whole.

अस्य तस्य ममेमानि स्थावराणि चराणि च । परिसंख्यादिहीनानि शरीराणि बहूनि च ॥ ४० ॥

asya tasya mamemāni sthāvarāṇi carāṇi ca | parisaṃkhyādihīnāni śarīrāṇi bahūni ca || 40 ||

The universal soul is beyond the distinction, of my, thy or his individual spirit; and is above the limits of time, and place, of number and manner, of form or figure or shape or size.

एकोऽसावनुभूत्यात्मा स्वानुभूतिवशात्स्वयम् । सर्वदृग्द्रष्टृदृश्यत्वात्सहस्रकरलोचनः ॥ ४१ ॥

eko'sāvanubhūtyātmā svānubhūtivaśātsvayam | sarvadṛgdraṣṭṛdṛśyatvātsahasrakaralocanaḥ || 41 ||

It is one intelligent soul, which by its own intelligence, is the eye and witness of all visible things; and is represented as having a thousand eyes and hands and as many feet.

एषोऽसावहमाकाशे सूर्यदेहेन चारुणा । विहरामीतरेणापि वायुदेहेन वायुना ॥ ४२ ॥

eṣo'sāvahamākāśe sūryadehena cāruṇā | viharāmītareṇāpi vāyudehena vāyunā || 42 ||

This is that ego of my-self, that wanders about the firmament, in the body of the shining sun; and wanders in other forms also, as those of air in the current winds.

ममैतद्वपुरानीलं शङ्खचक्रगदाधरम् । सर्वसौभाग्यसीमान्तं ह्यस्मिञ्जगति वल्गति ॥ ४३ ॥

mamaitadvapurānīlaṃ śaṅkhacakragadādharam | sarvasaubhāgyasīmāntaṃ hyasmiñjagati valgati || 43 ||

The sky is the azure body of my Vishnu with its accompaniments of the conchshell, discus, club and the lotus, in the clouds, all which are tokens of prosperity in this world by their blissful rains. (Vishnu is the lord of Lakshmi or prosperity, which is another name for a plenteous harvest. Her other name Sri the same with Ceres—the goddess of corn and mother of Prosperine in Grecian mythology).{GL_NOTE:73156:}

अहमस्मिन्समुद्भूतः पद्मासनगतः सदा । निर्विकल्पसमाधिस्थः परां निर्वृतिमागतः ॥ ४४ ॥

ahamasminsamudbhūtaḥ padmāsanagataḥ sadā | nirvikalpasamādhisthaḥ parāṃ nirvṛtimāgataḥ || 44 ||

I find myself as identic with this god, while I am sitting in my posture of padmasana and in this state of Samadhi—hypnotism, and when I have attained my perfection in quietism.

अहं त्रिनेत्रयाऽऽकृत्या गौरीवक्त्राब्जषट्पदः । सर्गान्ते संहरामीदं कूर्मोऽङ्गपटलं यथा ॥ ४५ ॥

ahaṃ trinetrayā''kṛtyā gaurīvaktrābjaṣaṭpadaḥ | sargānte saṃharāmīdaṃ kūrmo'ṅgapaṭalaṃ yathā || 45 ||

I am the same with siva said:—the god with his three eyes, and with his eye-balls rolling like bees, on the lotus face of Gauri; and it is I that in the form of the god, Brahma, contain the whole creation in me, as a tortoise contracts its limbs in itself.

अहमिन्द्रेण रूपेण त्रिलोकीमखिलामिमाम् । पालयामि क्रमप्राप्तां मठिकामिव तापसः ॥ ४६ ॥

ahamindreṇa rūpeṇa trilokīmakhilāmimām | pālayāmi kramaprāptāṃ maṭhikāmiva tāpasaḥ || 46 ||

I rule over the world in the form of Indra, and as a monk I command the monastery which has come down to me. I.e. I am an Indra, when I reign over my domain; and a poor monk, when I dwell in my humble cell.

स्त्रीपुमानहमेवैतत्कुमारो ह्यहमित्यपि । जीर्णोऽहं देहधारित्वाज्जातोऽहं विश्वतोमुखः ॥ ४७ ॥

strīpumānahamevaitatkumāro hyahamityapi | jīrṇo'haṃ dehadhāritvājjāto'haṃ viśvatomukhaḥ || 47 ||

I (the Ego) am both the male and female, and I am both the boy and girl; I am old as regards my soul, and I am young with regard to my body, which is born and ever renewed.

अहं तृणलतागुल्मजालं रसतया स्थितः । उत्थापयामि चिद्भूमेः कूपोऽन्तरलतामिव ॥ ४८ ॥

ahaṃ tṛṇalatāgulmajālaṃ rasatayā sthitaḥ | utthāpayāmi cidbhūmeḥ kūpo'ntaralatāmiva || 48 ||

The ego is the grass and all kinds of vegetables on earth; as also the moisture wherewith it grows them, like its thoughts in the ground of the intellect; in the same manner as herbs are grown in holes and wells by their moisture, i.e. The ego or soul is the pith and marrow of all substance.

स्वलीलार्थमिदं चारु जगदाडम्बरं ततम् । मयाभिजातबालेन पङ्कक्रीडनकं यथा ॥ ४९ ॥

svalīlārthamidaṃ cāru jagadāḍambaraṃ tatam | mayābhijātabālena paṅkakrīḍanakaṃ yathā || 49 ||

It is for pleasure that this ego has stretched out the world; like a clever boy who makes his dolls of clay in play.

मयेदमाप्यते सर्वं सत्ता मां प्राप्य गच्छति । मत्परित्यक्तमेतच्च सदप्येव न किंचन ॥ ५० ॥

mayedamāpyate sarvaṃ sattā māṃ prāpya gacchati | matparityaktametacca sadapyeva na kiṃcana || 50 ||

This ego is myself that gives existence to all being, and it is I in whom they live and move about; and being at last forsaken by me, the whole existence dwindles into nothing.

मयि स्फारे चिदादर्शे प्रतिबिम्बं यदागतम् । तदस्ति नेतरद्यस्मान्मत्तोऽन्यन्नेह विद्यते ॥ ५१ ॥

mayi sphāre cidādarśe pratibimbaṃ yadāgatam | tadasti netaradyasmānmatto'nyanneha vidyate || 51 ||

Whatever image is impressed in the clear mirror or mould of my intellect, the same and no other is in real existence, because there is nothing that exists beside or apart from myself.

कुसुमेष्वहमामोदः पुष्पपत्रेष्वहं छविः । छविष्वहं रूपकला रूपेष्वनुभवोऽप्यहम् ॥ ५२ ॥

kusumeṣvahamāmodaḥ puṣpapatreṣvahaṃ chaviḥ | chaviṣvahaṃ rūpakalā rūpeṣvanubhavo'pyaham || 52 ||

I am the fragrance of flowers, and the hue of their leaves; I am the figure of all forms, and the perception of perceptibles.

यद्यत्किंचिदिदं दृश्यं जगत्स्थावरजङ्गमम् । सर्वसंकल्परहितं तच्चित्तत्त्वमहं परम् ॥ ५३ ॥

yadyatkiṃcididaṃ dṛśyaṃ jagatsthāvarajaṅgamam | sarvasaṃkalparahitaṃ taccittattvamahaṃ param || 53 ||

Whatever movable or immovable thing is visible in this world; I am the inmost heart of it, without having any of its desires in my heart.

आद्या रसमयी शक्ती रसौघो विस्तृतो यया । सा यथा दारुकुड्येषु तथाहं सर्ववस्तुषु ॥ ५४ ॥

ādyā rasamayī śaktī rasaugho vistṛto yayā | sā yathā dārukuḍyeṣu tathāhaṃ sarvavastuṣu || 54 ||

As the prime element of moisture, is diffused in nature in the form of water;so is my spirit overspread in vegetables and all things at large in the form of vacuum.

परमां तामहं सर्वपदार्थान्तरवर्तिताम् । उपेत्य संविद्वैचित्र्यं प्रतनोमि स्वयेच्छया ॥ ५५ ॥

paramāṃ tāmahaṃ sarvapadārthāntaravartitām | upetya saṃvidvaicitryaṃ pratanomi svayecchayā || 55 ||

I enter in the form of consciousness, into the interior of everything; and extend in the manner of various sensation at my own will.

घृतं यथान्तः पयसो रसशक्तिर्यथा जले । चिच्छक्तिः सर्वभावेषु तथान्तरहमास्थितः ॥ ५६ ॥

ghṛtaṃ yathāntaḥ payaso rasaśaktiryathā jale | cicchaktiḥ sarvabhāveṣu tathāntarahamāsthitaḥ || 56 ||

As butter is contained in milk and moisture is inherent in water; so is the power of the intellect spread in all beings, and so the ego is situated in the interior of all things.

इदं जगत्त्रिकालस्थं चिति मध्ये च संस्थितम् । चेत्योपचाररहितं वस्तुजातमिवावनौ ॥ ५७ ॥

idaṃ jagattrikālasthaṃ citi madhye ca saṃsthitam | cetyopacārarahitaṃ vastujātamivāvanau || 57 ||

The world exists in the intellect, at all times of the present, past and future ages; and the objects of intelligence, are all inert and devoid of motion; like the mineral and vegetable productions of earth.

भरिताशेषदिक्कुक्षिस्त्यक्तसंकोचविभ्रमः । सर्वस्थः सर्वकर्ता च विराट् सम्राडहं स्थितः ॥ ५८ ॥

bharitāśeṣadikkukṣistyaktasaṃkocavibhramaḥ | sarvasthaḥ sarvakartā ca virāṭ samrāḍahaṃ sthitaḥ || 58 ||

I am the all-grasping and all-powerful form of Virat, which fills the infinite space, and is free from any diminution or decrease of its shape and size. I am this all-pervading and all-productive power, known as Virat murti or macrocosm.

अपूर्वमनिबद्धेन्द्रमशस्त्रदलितामरम् । अप्रार्थितं मे संप्राप्तं जगद्राज्यमिदं ततम् ॥ ५९ ॥

apūrvamanibaddhendramaśastradalitāmaram | aprārthitaṃ me saṃprāptaṃ jagadrājyamidaṃ tatam || 59 ||

I have gained my boundless empire over all worlds, without my seeking or asking for it; and without subduing it like Indra of old or crushing the gods with my arms.

अहो नु विततात्मास्मि न माम्यप्यात्मनात्मनि । कल्पान्तपवनाधूत एकार्णव इवार्णवे ॥ ६० ॥

aho nu vitatātmāsmi na māmyapyātmanātmani | kalpāntapavanādhūta ekārṇava ivārṇave || 60 ||

O the extensive spirit of God! I bow down to that spirit in my spirit; and find myself lost in it, as in the vast ocean of the universal deluge.

नात्मन्यन्तमवाप्नोमि स्वस्थेऽन्तः स्वदिते स्वयम् । क्षीरवारिनिधौ पङ्गुः सरीसृप इव स्फुरन् ॥ ६१ ॥

nātmanyantamavāpnomi svasthe'ntaḥ svadite svayam | kṣīravārinidhau paṅguḥ sarīsṛpa iva sphuran || 61 ||

I find no limit of this spirit; as long as I am seated in the enjoyment of my spiritual bliss; but appear to move about as a minute mollusk, in the fathomless expanse of the milky ocean.

स्वल्पेयं मठिका ब्राह्मी जगन्नाम्नी सुसंकटा । गजो बिल्व इव स्वाङ्गे न माति विपुलं वपुः ॥ ६२ ॥

svalpeyaṃ maṭhikā brāhmī jagannāmnī susaṃkaṭā | gajo bilva iva svāṅge na māti vipulaṃ vapuḥ || 62 ||

This temple of Brahmanda or mundane world, is too small and straitened for the huge body of my soul; and it is as impossible for me to be contained in it, as it is for an elephant to enter into the hole of a needle.

विरिञ्चिभवनात्पारे तत्त्वान्तेऽप्याहरत्पदम् । प्रसरत्येव मे रूपमद्यापि न निवर्तते ॥ ६३ ॥

viriñcibhavanātpāre tattvānte'pyāharatpadam | prasaratyeva me rūpamadyāpi na nivartate || 63 ||

My body stretches beyond the region of Brahma, and my attributes extend beyond the categories of the schools, and there is no definite limitation given of them to this day.

अयं नामाहमित्यन्तः कुतो निरवलम्बना । अपर्यन्ताकृतेरेषा किलासीत्स्वल्पता मम ॥ ६४ ॥

ayaṃ nāmāhamityantaḥ kuto niravalambanā | aparyantākṛtereṣā kilāsītsvalpatā mama || 64 ||

The attribute of a name and body to the unsupported soul is a falsehood, and so is it to compress the unlimited soul within the narrow bounds of the body.

भवानयमयं चाहमिति मिथ्यैव विभ्रमः । कोदेहः कोऽप्यदेहो वा को मृतः कश्च जीवति ॥ ६५ ॥

bhavānayamayaṃ cāhamiti mithyaiva vibhramaḥ | kodehaḥ ko'pyadeho vā ko mṛtaḥ kaśca jīvati || 65 ||

To say this is I, and this another, is altogether wrong; and what is this body or my want of it, or the state of living or death to me?

वराकाः पेलवधियो बभूवुर्मे पितामहाः । ये साम्राज्यमिदं त्यक्त्वा रेमिरे भवभूमिषु ॥ ६६ ॥

varākāḥ pelavadhiyo babhūvurme pitāmahāḥ | ye sāmrājyamidaṃ tyaktvā remire bhavabhūmiṣu || 66 ||

How foolish and short-witted were my forefathers, who having forsaken this spiritual domain, have wandered as mortal beings in this frail and miserable world.

क्वेयं किल महादृष्टिर्भरिता ब्रह्मबृंहिता । क्व सरीसृपभीमाशा भीमा राज्यविभूतिभिः ॥ ६७ ॥

kveyaṃ kila mahādṛṣṭirbharitā brahmabṛṃhitā | kva sarīsṛpabhīmāśā bhīmā rājyavibhūtibhiḥ || 67 ||

How great is this grand sight of the immensity of Brahma; and how mean are these creeping mortals, with their high aims and ambition, and all their splendours of royalty.

अनन्तानन्दसंभोगा परोपशमशालिनी । शुद्धेयं चिन्मयी दृष्टिजयत्यखिलदृष्टिषु ॥ ६८ ॥

anantānandasaṃbhogā paropaśamaśālinī | śuddheyaṃ cinmayī dṛṣṭijayatyakhiladṛṣṭiṣu || 68 ||

This pure intellectual sight of mine, which is fraught with endless joy, accompanied by ineffable tranquillity, surpasses all other sights in the whole world.

सर्वभावान्तरस्थाय चेत्यमुक्तचिदात्मने । प्रत्यक्चेतनरूपाय मह्यमेव नमो नमः ॥ ६९ ॥

sarvabhāvāntarasthāya cetyamuktacidātmane | pratyakcetanarūpāya mahyameva namo namaḥ || 69 ||

I bow down to the Ego, which is situated in all beings; which is the intelligent and intellectual soul, and quite apart from whatever is the object of intellection or thought.

जयाम्यहमजो जातो जीर्णसंसारसंसृतिः । प्राप्तप्राप्यो महात्मायं जीवामि च जयामि च ॥ ७० ॥

jayāmyahamajo jāto jīrṇasaṃsārasaṃsṛtiḥ | prāptaprāpyo mahātmāyaṃ jīvāmi ca jayāmi ca || 70 ||

I who am the unborn and increate soul, reign triumphant over this perishing world; by my attainment to the state of the great universal spirit, which is the chief object of gain—the summum bonum of mortal beings, and which I live to enjoy.

इदमुत्तमसाम्राज्यं बोधं संत्यज्य शाश्वतम् । न रमेऽहमरम्यासु राज्यदुःखविभूतिषु ॥ ७१ ॥

idamuttamasāmrājyaṃ bodhaṃ saṃtyajya śāśvatam | na rame'hamaramyāsu rājyaduḥkhavibhūtiṣu || 71 ||

I take no delight in my unpleasant earthly dominion, which is full of painful greatness; nor like to lose my everlasting realm of good understanding, which is free from trouble and full of perpetual delight.

दारुवारिदृषन्मात्रे लुलितो यो धरातले । धिग्वराकमनात्मज्ञं तं कुदानवकीटकम् ॥ ७२ ॥

dāruvāridṛṣanmātre lulito yo dharātale | dhigvarākamanātmajñaṃ taṃ kudānavakīṭakam || 72 ||

Cursed be the wicked demons that are so sadly ignorant of their souls; and resort for the safety of their bodies, to their strongholds of woods and hills and ditches, like the insects of those places.

अविद्यैकात्मभिर्द्रव्यैरविद्यामयमङ्गकम् । अज्ञेन संतर्पयता किं नाम गुरुणा कृतम् ॥ ७३ ॥

avidyaikātmabhirdravyairavidyāmayamaṅgakam | ajñena saṃtarpayatā kiṃ nāma guruṇā kṛtam || 73 ||

Ignorance of the soul leads to the serving of the dull ignorant body, with articles of food and raiment; and it was thus that our ignorant elders pampered their bodies for no lasting good.

वर्षाणि कतिचित्प्राप्य जगच्छ्रीमठिकामिमाम् । किं नाम प्रापदुचितं हिरण्यकशिपुः किल ॥ ७४ ॥

varṣāṇi katicitprāpya jagacchrīmaṭhikāmimām | kiṃ nāma prāpaducitaṃ hiraṇyakaśipuḥ kila || 74 ||

What good did my father Hiranyakasipu reap, from his prosperity of a few years in this world; and what did he acquire worthy of his descent; in the line of the great sage Kasyapa?

अनास्वाद्येदमानन्दं जगद्राज्यशतान्यपि । समास्वादयता नेह किंचिदास्वादितं भवेत् ॥ ७५ ॥

anāsvādyedamānandaṃ jagadrājyaśatānyapi | samāsvādayatā neha kiṃcidāsvāditaṃ bhavet || 75 ||

He who has not tasted the blissfulness of his soul, has enjoyed no true blessing, during his long reign of a hundred years in this world.

न किंचिद्येन संप्राप्तं तेनेदं परमामृतम् । संप्राप्यान्तः प्रपूर्णेन सर्वं प्राप्तमखण्डितम् ॥ ७६ ॥

na kiṃcidyena saṃprāptaṃ tenedaṃ paramāmṛtam | saṃprāpyāntaḥ prapūrṇena sarvaṃ prāptamakhaṇḍitam || 76 ||

He who has gained the ambrosial delight of his spiritual bliss, and nothing of the temporary blessings of life; has gained something which is ever full in itself, and of which there is no end to the end of the world.

त्यक्त्वा पदमिदं मूर्खो मितमेति न पण्डितः । उष्ट्रो हि त्यक्तसुलतः कण्टकं याति नेतरः ॥ ७७ ॥

tyaktvā padamidaṃ mūrkho mitameti na paṇḍitaḥ | uṣṭro hi tyaktasulataḥ kaṇṭakaṃ yāti netaraḥ || 77 ||

It is the fool and not the wise, who forsakes this infinite joy for the temporary delights of this world; and resembles the foolish camel which foregoes his fodder of soft leaves, for browzing the prickly thorns of the desert.

परां दृष्टिमिमां त्यक्त्वा दग्धराज्ये रमेत कः । कस्त्यक्त्वेक्षुरसं प्राज्ञः कटु निम्बपयः पिबेत् ॥ ७८ ॥

parāṃ dṛṣṭimimāṃ tyaktvā dagdharājye rameta kaḥ | kastyaktvekṣurasaṃ prājñaḥ kaṭu nimbapayaḥ pibet || 78 ||

What man of sense would turn his eyes from so romantic a sight, and like to roam in a city burnt down to the ground: and what wise man is there that would forsake the sweet juice of sugarcane, in order to taste the bitterness of Nimba?

मूर्खा एव हि ते सर्वे बभुवुर्मे पितामहाः । इमां दृष्टिं परित्यज्य रेमिरे राज्यसंकटे ॥ ७९ ॥

mūrkhā eva hi te sarve babhuvurme pitāmahāḥ | imāṃ dṛṣṭiṃ parityajya remire rājyasaṃkaṭe || 79 ||

I reckon all my forefathers as very great fools, for their leaving this happy prospect, in order to wander in the dangerous paths of their earthly dominion.

क्व फुल्लानन्दनस्थल्यः क्व दग्धमरुभूमयः । क्वेमा बोधदृशः शान्ताः क्व भोगेष्वात्मबुद्धयः ॥ ८० ॥

kva phullānandanasthalyaḥ kva dagdhamarubhūmayaḥ | kvemā bodhadṛśaḥ śāntāḥ kva bhogeṣvātmabuddhayaḥ || 80 ||

Ah! how delightful is the view of flowering gardens, and how unpleasant is the sight of the burning deserts of sand; how very quiet are these intellectual reveries, and how very boisterous are the cravings of our hearts!

न किंचिदपि त्रैलोक्ये यद्राज्यमपि वाञ्छते । सर्वमस्त्येव चित्तत्त्वे तत्कस्मान्नानुभूयते ॥ ८१ ॥

na kiṃcidapi trailokye yadrājyamapi vāñchate | sarvamastyeva cittattve tatkasmānnānubhūyate || 81 ||

There is no happiness to be had in this earth, that would make us wish for our sovereignty in it; all happiness consists in the peace of the mind, which it concerns us always to seek.

चिता सर्वस्थया स्वस्थसमया निर्विकारया । सर्वया सर्वदा सर्वं सर्वतः साधु लभ्यते ॥ ८२ ॥

citā sarvasthayā svasthasamayā nirvikārayā | sarvayā sarvadā sarvaṃ sarvataḥ sādhu labhyate || 82 ||

It is the calm, quiet and unaltered state of the mind, that gives us true happiness in all conditions of life; and the true realm of things in all places and at all times, and under every circumstance in life.

भासिनी तैजसी शक्तिरमृतप्राप्तिरैन्दवी । ब्राह्मी महत्ता महती शाक्री त्रैलोक्यराजता ॥ ८३ ॥

bhāsinī taijasī śaktiramṛtaprāptiraindavī | brāhmī mahattā mahatī śākrī trailokyarājatā || 83 ||

It is the virtue of sunlight to enlighten all objects, and that of moonlight to fill us with its ambrosial draughts; but the light of Brahma transcends them both, by filling the three worlds with its spiritual glory; which is brighter than sun-beams, and cooler than moon-light.

परमा पूर्णता शार्वी जयलक्ष्मीश्च वैष्णवी । मानसी शीघ्रगतिता बलवत्ता च वायवी ॥ ८४ ॥

paramā pūrṇatā śārvī jayalakṣmīśca vaiṣṇavī | mānasī śīghragatitā balavattā ca vāyavī || 84 ||

The power of Siva stretches over the fulness of knowledge, and that of Vishnu over victory and prosperity (Jayas-Lakshmi). Fleetness is the character of the mental powers, and force is the property of the wind.

आग्नेयी दाहकलना पायसी रसनिर्वृतिः । मौनी महातपःसिद्धिर्विद्या बार्हस्पती तथा ॥ ८५ ॥

āgneyī dāhakalanā pāyasī rasanirvṛtiḥ | maunī mahātapaḥsiddhirvidyā bārhaspatī tathā || 85 ||

Inflammation is the property of fire, and moisture is that of water; taciturnity is the quality of devotees for success of devotion, and loquacity is the qualification of learning.

वैमानिकी व्योमगतिः स्थिरता चापि पार्वती । गम्भीरताथ सामुद्री मैरवी च महोन्नतिः ॥ ८६ ॥

vaimānikī vyomagatiḥ sthiratā cāpi pārvatī | gambhīratātha sāmudrī mairavī ca mahonnatiḥ || 86 ||

It is the nature of the aerials to move about in the air, and of rocks to remain fixed on the ground; the nature of water is to set deep and run downwards; and that of mountains to stand and rise upwards.

शमश्रीः सौगती सौम्या मादिरी मदलोलता । माधवी पुष्पमयता वार्षिकी घनशब्दिता ॥ ८७ ॥

śamaśrīḥ saugatī saumyā mādirī madalolatā | mādhavī puṣpamayatā vārṣikī ghanaśabditā || 87 ||

Equanimity is the nature of Saugatas or Buddhists, and carousing is the penchant of winebibbers; the spring delights in its flowering, and the rainy season exults in the roaring of its clouds.

याक्षी च मायामयता नाभसी निष्कलङ्कता । शीततापि च तौषारी नैदाघी तापतप्तता ॥ ८८ ॥

yākṣī ca māyāmayatā nābhasī niṣkalaṅkatā | śītatāpi ca tauṣārī naidāghī tāpataptatā || 88 ||

The Yakshas are full of their delusiveness, and the celestials are familiar with cold and frost, and those of the torrid zone are inured in its heat.

एताश्चान्यास्तथा बह्वयो देशकालक्रियात्मिकाः । नानाकारविकारोत्थास्त्रिकालोदरसंस्थिताः ॥ ८९ ॥

etāścānyāstathā bahvayo deśakālakriyātmikāḥ | nānākāravikārotthāstrikālodarasaṃsthitāḥ || 89 ||

Thus are many other beings suited to their respective climes and seasons, and are habituated to the very many modes of life and varieties of habits; to which they have been accustomed in the past and present times.

विचित्राः शक्तयः स्वस्थसमया निर्विकारया । चिता क्रियन्ते परया कलाकलनयुक्तया ॥ ९० ॥

vicitrāḥ śaktayaḥ svasthasamayā nirvikārayā | citā kriyante parayā kalākalanayuktayā || 90 ||

It is the one Uniform and Unchanging Intellect, that ordains these multiform and changing modifications of powers and things, according to its changeable will and velocity.

विकल्पहीना चित्सर्वा पदार्थशतदृष्टिषु । सममेवाभिपतति प्रभा प्राभाकरी यथा ॥ ९१ ॥

vikalpahīnā citsarvā padārthaśatadṛṣṭiṣu | samamevābhipatati prabhā prābhākarī yathā || 91 ||

The same unchanging Intellect presents these hundreds of changing scenes to us, as the same and invariable light of the sun, shows a thousand varying forms and colour to the sight.

सर्वाशाकोशविश्रान्तां पदार्थपटलीं महीम् । कालत्रयेहाकलितां यथानुभवति क्षणात् ॥ ९५ ॥

sarvāśākośaviśrāntāṃ padārthapaṭalīṃ mahīm | kālatrayehākalitāṃ yathānubhavati kṣaṇāt || 95 ||

Knowing the events of the three times, and seeing the endless phenomena of all worlds present before it, the divine intellect continues full and perfect in itself and at all times.

तथा समस्तसंसारबृहद्दृश्यदशाश्रियम् । कालत्रयस्थाममला चिच्चेतति तदात्मिका ॥ ९३ ॥

tathā samastasaṃsārabṛhaddṛśyadaśāśriyam | kālatrayasthāmamalā ciccetati tadātmikā || 93 ||

The selfsame pure Intellect knows at once, the various states of all things presented in this vast phenomenal world, in all the three times that are existent, gone by and are to come hereafter.

तुल्यकालपरामृष्टा त्रिकालकलनाशता । अनन्तभुवनाभोगा परिपूर्णैव शुद्धचित् ॥ ९४ ॥

tulyakālaparāmṛṣṭā trikālakalanāśatā | anantabhuvanābhogā paripūrṇaiva śuddhacit || 94 ||

This pure Intellect reflects at one and the same time, all things existent in the present, past and future times; and is full with the forms of all things existing in the infinite space of the universe.

परामृष्टत्रिकालाया दृष्टानन्तदृशश्चितः । समतापरपर्याया पूर्णतैवावशिष्यते ॥ ९५ ॥

parāmṛṣṭatrikālāyā dṛṣṭānantadṛśaścitaḥ | samatāparaparyāyā pūrṇataivāvaśiṣyate || 95 ||

Knowing the events of the three times, and seeing the endless phenomena of all worlds present before it, the divine intellect continues full and perfect in itself and at all times.

तुल्यकालावबुद्धेन स्वादुना कटुनापि चित् । समेन समतामेति मधुनिम्बानुभूतिवत् ॥ ९६ ॥

tulyakālāvabuddhena svādunā kaṭunāpi cit | samena samatāmeti madhunimbānubhūtivat || 96 ||

The understanding ever continues the same and unaltered, notwithstanding the great variety of its perceptions of innumerables of sense and thought: such as the different tastes of sweet and sour in honey and nimba fruit at the same time. (I.e. the varieties of mental perception and conception, make no change in the mind), as the reflection of various figures makes no change in the reflecting glass.

त्यक्तसंकल्पकलया सूक्ष्मया चिद्व्यवस्थया । सर्वभावानुगतया सत्ताद्वैतैकरूपया ॥ ९७ ॥

tyaktasaṃkalpakalayā sūkṣmayā cidvyavasthayā | sarvabhāvānugatayā sattādvaitaikarūpayā || 97 ||

The intellect being in its state of arguteness, by abandonment of mental desires, and knowing the natures of all things by reducing their dualities into unity:—

विचित्रापि पदार्थश्रीरन्योन्यवलितान्तरा । तुल्यकालानुभवना साम्येनैवानुभूयते ॥ ९८ ॥

vicitrāpi padārthaśrīranyonyavalitāntarā | tulyakālānubhavanā sāmyenaivānubhūyate || 98 ||

It views them alike with an equal eye and at the same time; notwithstanding the varieties of objects and their great difference from one another.

भावेनाभावमाश्रित्य भावस्त्यजति दुःखताम् । प्रेक्ष्य भावमभावेन भावस्त्यजति दुष्टताम् ॥ ९९ ॥

bhāvenābhāvamāśritya bhāvastyajati duḥkhatām | prekṣya bhāvamabhāvena bhāvastyajati duṣṭatām || 99 ||

By viewing all existence as non-existence, you get rid of your existing pains and troubles, and by seeing all existence in the light of nihility, you avoid the suffering of existing evils.

कालत्रयमपश्यन्त्या हीनायाश्चेत्यबन्धनैः । चितश्चेत्यमुपेक्षिण्याः समतैवावशिष्यते ॥ १०० ॥

kālatrayamapaśyantyā hīnāyāścetyabandhanaiḥ | citaścetyamupekṣiṇyāḥ samataivāvaśiṣyate || 100 ||

The intellect being withdrawn from its view of the events of the three tenses (i.e. the occurrences of the past, present and future times), and being freed from the fetters of its fleeting thoughts, there remains only a calm tranquillity.

याति वाचामगम्यत्वादसत्तामिव शाश्वतीम् । नैरात्म्यसिद्धान्तदशामुपयातेव तिष्ठति ॥ १०१ ॥

yāti vācāmagamyatvādasattāmiva śāśvatīm | nairātmyasiddhāntadaśāmupayāteva tiṣṭhati || 101 ||

The soul being inexpressible in words, proves to be a negative idea only; and there ensues a state of one's perpetual unconsciousness of his soul or self-existence.

भवत्यात्मा तथा ब्रह्म न किंचिच्चाखिलं च वा । परमोपशमेऽलीना मोक्षनाम्ना परोच्यते ॥ १०२ ॥

bhavatyātmā tathā brahma na kiṃciccākhilaṃ ca vā | paramopaśame'līnā mokṣanāmnā parocyate || 102 ||

In this state of the soul it is equal to Brahma, which is either nothing at all or the All of itself; and its absorption in perfect tranquilness is called its liberation (moksha) or emancipation from all feelings.

संकल्पकलिता त्वेषा मन्दाभासतया जगत् । न सम्यक्पश्यतीदं चिदृष्टिः पटलिनी यथा ॥ १०३ ॥

saṃkalpakalitā tveṣā mandābhāsatayā jagat | na samyakpaśyatīdaṃ cidṛṣṭiḥ paṭalinī yathā || 103 ||

The intellect being vitiated by its volition, does not see the soul in a clear light, as the hoodwinked eye has naught but a dim and hazy sight of the world.

ईहानीहामयैरन्तर्या चिदावलिता मलैः । सा हि नोड्डयितुं शक्ता पाशबद्धेव पक्षिणी ॥ १०४ ॥

īhānīhāmayairantaryā cidāvalitā malaiḥ | sā hi noḍḍayituṃ śaktā pāśabaddheva pakṣiṇī || 104 ||

The intellect which is vitiated by the dirt of its desire and dislike, is impeded in its heavenly flight, like a bird caught in a snare.

संकल्पकलनेनैव ये केचन जना इमे । पतिता मोहजालेषु विनेत्रा इव पक्षिणः ॥ १०५ ॥

saṃkalpakalanenaiva ye kecana janā ime | patitā mohajāleṣu vinetrā iva pakṣiṇaḥ || 105 ||

They who have fallen into the snare of delusion by their ignorant choice of this or that, are as blind birds falling into the net in search of their prey.

संकल्पजालवलितैर्विषयावटपातिभिः । पदवी गतबाधेयं न दृष्टा मत्पितामहैः ॥ १०६ ॥

saṃkalpajālavalitairviṣayāvaṭapātibhiḥ | padavī gatabādheyaṃ na dṛṣṭā matpitāmahaiḥ || 106 ||

Entangled in the meshes of desire, and confined in the pit of worldliness, our fathers were debarred from this unbarred sight of spiritual light and endless delight.

दिनैः कतिपयैरेव स्फुरिता धरणीतले । वराकास्तेन ते नष्टा मशकाः कुहरेष्विव ॥ १०७ ॥

dinaiḥ katipayaireva sphuritā dharaṇītale | varākāstena te naṣṭā maśakāḥ kuhareṣviva || 107 ||

In vain did our forefathers flourish for a few days on the surface of this earth; only to be swept away like the fluttering flies and gnats, by a gust of wind into the ditch.

यद्यज्ञास्यन्निमे तत्त्वं भोगदुःखार्थिनस्तदा । भावाभावान्धकूपेषु नापतिष्यन्हताशयाः ॥ १०८ ॥

yadyajñāsyannime tattvaṃ bhogaduḥkhārthinastadā | bhāvābhāvāndhakūpeṣu nāpatiṣyanhatāśayāḥ || 108 ||

If these foolish pursuers after the painful pleasures of the world, had known the path of truth they would never fall into the dark pit of unsubstantial pursuits.

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन जन्तवः । धराविवरमग्नानां कीटानां समतां गताः ॥ १०९ ॥

icchādveṣasamutthena dvandvamohena jantavaḥ | dharāvivaramagnānāṃ kīṭānāṃ samatāṃ gatāḥ || 109 ||

Foolish folks being subjected to repeated pains and pleasures by their various choice of things; follow at last the fate of ephemeral worms, that are born to move and die in their native ditches and bogs.

ईहितानीहिताकाराः कलनामृगतृष्णिकाः । सत्यावबोधमेधेन यस्य शान्ताः स जीवति ॥ ११० ॥

īhitānīhitākārāḥ kalanāmṛgatṛṣṇikāḥ | satyāvabodhamedhena yasya śāntāḥ sa jīvati || 110 ||

He is said to be really alive who lives true to nature, and the mirage of whose desires and aversion, is suppressed like the fumes of his fancy, by the rising cloud of his knowledge of truth.

कुतः किलास्याः शुद्धाया अविच्छिन्नामलाकृतेः । चन्द्रिकाया रुचः कोष्णाः कलङ्काः कलनाश्चितः ॥ १११ ॥

kutaḥ kilāsyāḥ śuddhāyā avicchinnāmalākṛteḥ | candrikāyā rucaḥ koṣṇāḥ kalaṅkāḥ kalanāścitaḥ || 111 ||

The hot and foul fumes of fancy, fly afar from the pure light of reason, as the hazy mist of night, is dispersed by the bright beams of moon-light.

आत्मनेऽस्तु नमो मह्यमविच्छिन्नचिदात्मने । लोकालोकमणे देव चिरेणाधिगतोऽस्यहो ॥ ११२ ॥

ātmane'stu namo mahyamavicchinnacidātmane | lokālokamaṇe deva cireṇādhigato'syaho || 112 ||

I hail that soul which dwells as the inseparable intellect in me; and I come at last to know my God, that resides as a rich gem enlightening all the worlds in myself.

परामृष्टोऽसि लब्धोऽसि प्रोदितोऽसि चिराय च । उद्धृतोसिविकल्पेभ्यो योसि सोसि नमोस्तु ते ॥ ११३ ॥

parāmṛṣṭo'si labdho'si prodito'si cirāya ca | uddhṛtosivikalpebhyo yosi sosi namostu te || 113 ||

I have long thought upon and sought after thee, and I have at last found thee rising in myself; I have chosen thee from all others; and whatever thou art, I hail thee, my Lord! as thou appearest in me.

मह्यं तुभ्यमनन्ताय मह्यं तुभ्यं शिवात्मने । नमो देवाधिदेवाय पराय परमात्मने ॥ ११४ ॥

mahyaṃ tubhyamanantāya mahyaṃ tubhyaṃ śivātmane | namo devādhidevāya parāya paramātmane || 114 ||

I hail thee in me, O lord of gods, in thy form of infinity within myself, and in the shape of bliss within my enraptured soul; I hail thee, O Supreme Spirit! that art superior to and supermost of all.

गतघनपरिपूर्णमिन्दुबिम्बं गतकलनावरणं स्वमेव रूपम् । स्ववषुषि मुदिते स्वयं स्वसंस्थं स्वयमुदितं स्ववशं स्वयं नमामि ॥ ११५ ॥

gataghanaparipūrṇamindubimbaṃ gatakalanāvaraṇaṃ svameva rūpam | svavaṣuṣi mudite svayaṃ svasaṃsthaṃ svayamuditaṃ svavaśaṃ svayaṃ namāmi || 115 ||

I bow down to that cloudless light, shining as the disk of the full moon in me; and to that self-same form, which is free from all predicates and attributes. It is the self-risen light in myself, and that felicitous self-same soul, which I find in myself alter ego.