36. Chapter 36

प्रह्लाद उवाच । आत्मा सर्वपदातीतश्चिरात्संस्मृतिमागतः । दिष्ट्या लब्धोऽसि भगवन्नमस्तेस्तु महात्मने ॥ १ ॥

prahlāda uvāca | ātmā sarvapadātītaścirātsaṃsmṛtimāgataḥ | diṣṭyā labdho'si bhagavannamastestu mahātmane || 1 ||

Prahlada continued:—I thank thee, O lord and great spirit! that art beyond all things, and art found in myself by my good fortune.

अभिवन्द्याथ चालोक्य चिरमालिङ्ग्यसे मया । कोऽन्यः स्यात्त्वदृते बन्धुर्भगवन्भुवनत्रये ॥ २ ॥

abhivandyātha cālokya ciramāliṅgyase mayā | ko'nyaḥ syāttvadṛte bandhurbhagavanbhuvanatraye || 2 ||

I have no other friend, O my Lord, in the three worlds except thee; that dost vouchsafe to embrace and look upon me, when I pray unto thee.

हंसि पासि ददासि त्वं स्तौषि यासि विवल्गसि । अयं प्राप्तोसि दृष्टोसि किं करोषि क्व गच्छसि ॥ ३ ॥

haṃsi pāsi dadāsi tvaṃ stauṣi yāsi vivalgasi | ayaṃ prāptosi dṛṣṭosi kiṃ karoṣi kva gacchasi || 3 ||

It is thou that preservest and destroyest all, and givest all things to every body; and it is thou, that makest us move and work, and praise thy holy name. Now art thou found and seen by me, and now thou goest away from me.

स्वसत्तापूरिताशेषविश्व विश्वजनीन भोः । सर्वत्र लक्ष्यसे नित्यमधुना क्व पलायसे ॥ ४ ॥

svasattāpūritāśeṣaviśva viśvajanīna bhoḥ | sarvatra lakṣyase nityamadhunā kva palāyase || 4 ||

Thou fillest all being in the world with thy essence;thou art present in all places, but where art thou now fled and gone from me?

आवयोरन्तरं भूरि जन्मव्यवहितान्तरम् । अदूरमद्य संपन्नं दिष्ट्या दृष्टोऽसि बान्धव ॥ ५ ॥

āvayorantaraṃ bhūri janmavyavahitāntaram | adūramadya saṃpannaṃ diṣṭyā dṛṣṭo'si bāndhava || 5 ||

Great is the distance between us, even as the distance of the places of our birth, it is my good fortune of friend! that has brought thee near me today, and presented thee to my sight.

नमस्ते कृतकृत्याय कर्त्रे भर्त्रे नमोस्तु ते । नमः संसारवृन्ताय नित्याय विमलात्मने ॥ ६ ॥

namaste kṛtakṛtyāya kartre bhartre namostu te | namaḥ saṃsāravṛntāya nityāya vimalātmane || 6 ||

I hail thee, thou felicitous one! that art my maker and preserver also; I thank thee that art the stalk of this fruit of this world, and that art the eternal and pure soul of all.

नमश्चक्राजहस्ताय नमश्चन्द्रार्धधारिणे । नमो विबुधनाथाय नमस्ते पद्मजन्मने ॥ ७ ॥

namaścakrājahastāya namaścandrārdhadhāriṇe | namo vibudhanāthāya namaste padmajanmane || 7 ||

I thank the holder of the lotus and discus, and thee also that bearest the crescent half moon on thy forehead—great Siva. I thank the lord of gods—Indra, and Brahma also, that is born of the lotus.

वाच्यवाचकदृष्ट्यैव भेदो योऽयमिहावयोः । असत्या कल्पनैवैषा वीचिवीच्यम्भसोरिव ॥ ८ ॥

vācyavācakadṛṣṭyaiva bhedo yo'yamihāvayoḥ | asatyā kalpanaivaiṣā vīcivīcyambhasoriva || 8 ||

It is a verbal usage that makes a distinction betwixt thee and ourselves (i.e. between the Divine and animal souls); but this is a false impression as that of the difference between waves and their elemental water.

त्वमेवानन्तयानन्तवस्तुवैचित्र्यरूपया । भावाभावविलासिन्या नित्ययैव विजृम्भसे ॥ ९ ॥

tvamevānantayānantavastuvaicitryarūpayā | bhāvābhāvavilāsinyā nityayaiva vijṛmbhase || 9 ||

Thou showest thyself in the shapes of the endless varieties of beings, and existence and extinction are the two states of thyself from all eternity.

नमो द्रष्ट्रे नमः स्रष्ट्रे नमोऽनन्तविकासिने । नमः सर्वस्वभावाय नमस्ते सर्वगात्मने ॥ १० ॥

namo draṣṭre namaḥ sraṣṭre namo'nantavikāsine | namaḥ sarvasvabhāvāya namaste sarvagātmane || 10 ||

I thank thee that art the creator and beholder of all, and the manifester of innumerable forms. I thank thee that art the whole nature thyself.

प्रतिजन्म चिरं बह्व्यो दीर्घदुःखवता मया । त्वया मयोपदिष्टेन दग्धेनापहतौजसा ॥ ११ ॥

pratijanma ciraṃ bahvyo dīrghaduḥkhavatā mayā | tvayā mayopadiṣṭena dagdhenāpahataujasā || 11 ||

I have undergone many tribulations in the long course of past lives, and it was by thy will that I became bereft of my strength, and was burnt away at last.

आलोकिता लोकदृशो दृष्टा दृष्टान्तदृष्टयः । न प्राप्तस्तत्त्वयाऽनेन किंचिदासादितं भवेत् ॥ १२ ॥

ālokitā lokadṛśo dṛṣṭā dṛṣṭāntadṛṣṭayaḥ | na prāptastattvayā'nena kiṃcidāsāditaṃ bhavet || 12 ||

I have beheld the luminous worlds, and observed many visible and invisible things; but thou art not to be found in them. So I have gained nothing.

सर्वं मृत्काष्ठपाषाणवारिमात्रमिदं जगत् । नेहास्ति त्वदृते देव यत्प्राप्तौ नाभिवाञ्छति ॥ १३ ॥

sarvaṃ mṛtkāṣṭhapāṣāṇavārimātramidaṃ jagat | nehāsti tvadṛte deva yatprāptau nābhivāñchati || 13 ||

All things composed of earth, stone and wood, are formations of water (the form of Vishnu), there is nothing here, that is permanent, O god, beside thyself. Thou being obtained there is nothing else to desire.

देवायमद्य लब्धोऽसि दृष्टोऽस्यधिगतोऽसि च । संप्राप्तोऽसि गृहीतोऽसि नमस्तेस्तु न मुह्यसि ॥ १४ ॥

devāyamadya labdho'si dṛṣṭo'syadhigato'si ca | saṃprāpto'si gṛhīto'si namastestu na muhyasi || 14 ||

I thank thee lord! that art obtained, seen and known by me this day;and that shalt be so preserved by me, as never to be obliterated.

योऽक्ष्णोः कनीनिकारश्मिजालप्रोतवपुः स्थितः । देव दर्शनरूपेण कथं सोऽत्र न दृश्यते ॥ १५ ॥

yo'kṣṇoḥ kanīnikāraśmijālaprotavapuḥ sthitaḥ | deva darśanarūpeṇa kathaṃ so'tra na dṛśyate || 15 ||

Thy bright form which is interwoven by the rays of light, is visible to us by inversion of the sight of the pupils of our eyes, into the inmost recesses of our heart.

यस्त्वक्स्पर्शौ स्पृशन्सर्वं गन्धं तैलं तिले यथा । स्पर्शमन्तःकरोत्येष स कथं नानुभूयते ॥ १६ ॥

yastvaksparśau spṛśansarvaṃ gandhaṃ tailaṃ tile yathā | sparśamantaḥkarotyeṣa sa kathaṃ nānubhūyate || 16 ||

As the feeling of heat and cold is perceived by touch, and as the fragrance of the flower is felt in the oil with which it is mixed; so I feel thy presence by thy coming in contact with my heart.

यः शब्दश्रवणादन्तः शब्दशक्तिं परामृशन् । रोमाञ्चं जनयत्यङ्गे स दूरस्थः कथं भवेत् ॥ १७ ॥

yaḥ śabdaśravaṇādantaḥ śabdaśaktiṃ parāmṛśan | romāñcaṃ janayatyaṅge sa dūrasthaḥ kathaṃ bhavet || 17 ||

As the sound of music enters into the heart through the ears, and makes the heart strings to thrill, and the hairs of the body to stand at an end; so is thy presence perceived in our hearts also.

जिह्वापल्लवलग्नानि स्वदितस्याग्रतोऽपि च । स्वदन्ते यस्य वस्तूनि स्वदते स न कस्य च ॥ १८ ॥

jihvāpallavalagnāni svaditasyāgrato'pi ca | svadante yasya vastūni svadate sa na kasya ca || 18 ||

As the objects of taste are felt by the tip of the tongue, which conveys their relish to the mind; so is thy presence felt by my heart, when thou touchest it with thy love.

पुष्पगन्धानुपादाय घ्राणहस्तेन देहकम् । य आलोकयति प्रीत्या कस्यासौ न करे स्थितः ॥ १९ ॥

puṣpagandhānupādāya ghrāṇahastena dehakam | ya ālokayati prītyā kasyāsau na kare sthitaḥ || 19 ||

How can one slight to look and lay hold on his inner soul which shoots through every sense of his body; when he takes up a sweet scenting flower, perceptible by the sense of smelling only, and finally decorating his outer person with it.

वेदवेदान्तसिद्धान्ततर्कपौराणगीतिभिः । यो गीतः स कथं ह्यात्मा विज्ञातो याति विस्मृतिं ॥ २० ॥

vedavedāntasiddhāntatarkapaurāṇagītibhiḥ | yo gītaḥ sa kathaṃ hyātmā vijñāto yāti vismṛtiṃ || 20 ||

How can the supreme spirit, which is well known to us by means of the teachings of the Vedas, Vedanta, Sidhantas and the Puranas, as also by the Logic of schools and the hymns of the Vedas, be any way forgotten by us?

सैवेह देहभोगाली सुभगापीयमद्य मे । अन्तर्न स्वदते स्वच्छे त्वयि दृष्टे परावरे ॥ २१ ॥

saiveha dehabhogālī subhagāpīyamadya me | antarna svadate svacche tvayi dṛṣṭe parāvare || 21 ||

These things which are pleasant to the bodily senses, do not gladden my heart, when it is filled by thy translucent presence.

त्वया विमलदीपेन भानुः प्रकटतां गतः । त्वया शीततुषारेण चन्द्रः शिशिरतां गतः ॥ २२ ॥

tvayā vimaladīpena bhānuḥ prakaṭatāṃ gataḥ | tvayā śītatuṣāreṇa candraḥ śiśiratāṃ gataḥ || 22 ||

It is by thy effulgent light, that the sun shines so bright;as it is by thy benign lustre also, that the moon dispenses her cooling beams.

त्वयैते गुरवः शैलास्त्वयैते द्युचरा धृताः । त्वयैवेयं धरा धीरा त्वयैवाम्बरमम्बरम् ॥ २३ ॥

tvayaite guravaḥ śailāstvayaite dyucarā dhṛtāḥ | tvayaiveyaṃ dharā dhīrā tvayaivāmbaramambaram || 23 ||

Thou hast made these bulky rocks, and upheld the heavenly bodies;thou hast supported the stable earth, and lifted the spacious firmament.

दिष्ट्या मत्तामसि प्राप्तो दिष्ट्या त्वत्तामहं गतः । अहं त्वं त्वमहं देव दिष्ट्या भेदोऽस्ति नावयोः ॥ २४ ॥

diṣṭyā mattāmasi prāpto diṣṭyā tvattāmahaṃ gataḥ | ahaṃ tvaṃ tvamahaṃ deva diṣṭyā bhedo'sti nāvayoḥ || 24 ||

Fortunately thou hast become myself, and I have become one with thyself, I am identic with thee and thou with me, and there is no difference between us.

अहं त्वमितिशब्दाभ्यां पर्यायाभ्यां महात्मनः । तव वा मम वा शाखा संयुक्ताभ्यां नमोनमः ॥ २५ ॥

ahaṃ tvamitiśabdābhyāṃ paryāyābhyāṃ mahātmanaḥ | tava vā mama vā śākhā saṃyuktābhyāṃ namonamaḥ || 25 ||

I thank the great spirit, that is expressed by turns by the words myself and thyself; and mine and thine.

नमो मह्यमनन्ताय निरहंकाररूपिणे । नमो मह्यमरूपाय नमः समसमात्मने ॥ २६ ॥

namo mahyamanantāya nirahaṃkārarūpiṇe | namo mahyamarūpāya namaḥ samasamātmane || 26 ||

I thank the infinite God, that dwells in my unegoistic mind; and I thank the formless Lord, that dwells in my tranquil soul.

मय्यात्मनि समे स्वच्छे साक्षिभूते निराकृतौ । दिक्कालाद्यनवच्छिन्ने स्वात्मन्येवेह तिष्ठसि ॥ २७ ॥

mayyātmani same svacche sākṣibhūte nirākṛtau | dikkālādyanavacchinne svātmanyeveha tiṣṭhasi || 27 ||

Thou dwellest, O Lord! in my formless, tranquil, transparent and conscious soul, as thou residest in thy own spirit, which is unbounded by the limitations of time and space.

मनः प्रक्षोभमायाति स्फुरन्तीन्द्रियवृत्तयः । शक्तिरुल्लसति स्फारा प्राणापानप्रवाहिनी ॥ २८ ॥

manaḥ prakṣobhamāyāti sphurantīndriyavṛttayaḥ | śaktirullasati sphārā prāṇāpānapravāhinī || 28 ||

It is by thee that the mind has its action, and the senses have their sensations; the body has all its powers, and the vital and respirative breaths have their inflations and afflations.

वहन्ति देहयन्त्राणि कृष्टान्याशावरत्रया चर्ममांसास्थिदिग्धानि मनःसारथिमन्ति च ॥ २९ ॥

vahanti dehayantrāṇi kṛṣṭānyāśāvaratrayā carmamāṃsāsthidigdhāni manaḥsārathimanti ca || 29 ||

The organs of the body are led by the rope of desire to their several actions, and being united with flesh, blood and bones, are driven like the wheels of a car by the charioteer of the mind.

अयं संविद्वपुरहं न काचिन्न कृतास्पदः । देहः पततु वोदेतु यथाभिमतयेच्छया ॥ ३० ॥

ayaṃ saṃvidvapurahaṃ na kācinna kṛtāspadaḥ | dehaḥ patatu vodetu yathābhimatayecchayā || 30 ||

I am the consciousness of my body, and am neither the body itself nor my egoism of it; let it therefore rise or fall, it is of no advantage or disadvantage to me.

चिरादहमहं जातः स्वात्मलाभश्चिरादयम् । चिरादुपशम याति कल्पस्यान्ते जगद्यथा ॥ ३१ ॥

cirādahamahaṃ jātaḥ svātmalābhaścirādayam | cirādupaśama yāti kalpasyānte jagadyathā || 31 ||

I was born in the same time with my ego (as a personal, corporeal and sensible being); and it was long afterwards that I had the knowledge of my soul; I had my insensibility last of all, in the manner of the world approaching to its dissolution at the end.

चिरात्संसारगामित्वाद्दीर्घे संसारवर्त्मनि । विश्रान्तोऽस्मिचिरं श्रान्तः कल्पस्यान्त इवानलः ॥ ३२ ॥

cirātsaṃsāragāmitvāddīrghe saṃsāravartmani | viśrānto'smiciraṃ śrāntaḥ kalpasyānta ivānalaḥ || 32 ||

Long have I travelled in the long-some journey of the world;I am weary with fatigue and now rest in quiet, like the cooling fire of the last conflagration.

सर्वातीताय सर्वाय तुभ्यं मह्यं नमो नमः । तेभ्योऽपि च नमस्तेस्तु ये मां त्वां प्रवदन्ति च ॥ ३३ ॥

sarvātītāya sarvāya tubhyaṃ mahyaṃ namo namaḥ | tebhyo'pi ca namastestu ye māṃ tvāṃ pravadanti ca || 33 ||

I thank the Lord who is all (to pan), and yet without all and everything; and thee my soul! that art myself likewise. I thank thee above those sastras and preceptors, that teach the ego and tu.

अखिलानन्तसंभोगा न स्पृष्टा दोषवृत्तिभिः । जयत्यकृतसंरम्भा साक्षिता परमात्मनः ॥ ३४ ॥

akhilānantasaṃbhogā na spṛṣṭā doṣavṛttibhiḥ | jayatyakṛtasaṃrambhā sākṣitā paramātmanaḥ || 34 ||

I hail the all witnessing power of that providential spirit, that has made these ample and endless provisions for others, without touching or enjoying them itself.

आत्मन्पुष्प इवामोदो भस्त्रापिण्ड इवानिलः । तिले तैलमिवास्मिंस्त्वं सर्वत्र वपुषि स्थितः ॥ ३५ ॥

ātmanpuṣpa ivāmodo bhastrāpiṇḍa ivānilaḥ | tile tailamivāsmiṃstvaṃ sarvatra vapuṣi sthitaḥ || 35 ||

Thou art the spirit that dwellest in all bodies in the form of the fragrance of flowers, and in the manner of breath in bellows; and as the oil resides in the sesamum seeds.

हंसि पासि ददासि त्वमवस्फूर्जसि वल्गसि । अनहंकृतिरूपोऽपि चित्रेयं तव मायिता ॥ ३६ ॥

haṃsi pāsi dadāsi tvamavasphūrjasi valgasi | anahaṃkṛtirūpo'pi citreyaṃ tava māyitā || 36 ||

How wonderful is this magic scene of thine, that thou appearest in everything, and preservest and destroyest it at last, without having any personality of thy own.

जयामीशज्वलद्दीप्तिः सर्वमुन्मीलयञ्जगत् । जयाम्युपरतारम्भो जगद्भूयो निमीलयन् ॥ ३७ ॥

jayāmīśajvaladdīptiḥ sarvamunmīlayañjagat | jayāmyuparatārambho jagadbhūyo nimīlayan || 37 ||

Thou makest my soul rejoice at one time as a lighted lamp, by manifesting all things before it; and thou makest it joyous also, when it is extinguished as a lamp, after its enjoyment of the visibles.

परमाणोस्तवैवान्तरिदं संसारमण्डलम् । वटत्वं वटधानायां बभूवास्ति भविष्यति ॥ ३८ ॥

paramāṇostavaivāntaridaṃ saṃsāramaṇḍalam | vaṭatvaṃ vaṭadhānāyāṃ babhūvāsti bhaviṣyati || 38 ||

This universal frame is situated in an atom of thyself, as the big banian tree is contained in the embryo of a grain of its fig.

हयद्विपरथाकारैर्यद्वत्खे दृश्यतेऽम्बुदः । तद्वदालोक्यसे देव पदार्थशतविभ्रमैः ॥ ३९ ॥

hayadviparathākārairyadvatkhe dṛśyate'mbudaḥ | tadvadālokyase deva padārthaśatavibhramaiḥ || 39 ||

Thou art seen, O lord, in a thousand forms that glide under our sight; in the same manner as the various forms of elephants and horses, cars and other things are seen in the passing clouds on the sky.

भावानां भूरिभङ्गानामभवाय भवाय च । भव भावविमुक्तात्मा भावाभावबहिष्कृतः ॥ ४० ॥

bhāvānāṃ bhūribhaṅgānāmabhavāya bhavāya ca | bhava bhāvavimuktātmā bhāvābhāvabahiṣkṛtaḥ || 40 ||

Thou art both the existence and absence of all things, that are either present or lost to our view; yet thou art quite apart from all worldly existences, and art aloof from all entities and non-entities in the world.

जहि मानं महाकोपं कालुष्यं क्रूरतां तथा । न महान्तो निमज्जन्ति प्राकृते गुणसंकटे ॥ ४१ ॥

jahi mānaṃ mahākopaṃ kāluṣyaṃ krūratāṃ tathā | na mahānto nimajjanti prākṛte guṇasaṃkaṭe || 41 ||

Forsake, O my soul! the pride and anger of thy mind, and all the foulness and wiliness of thy heart; because the high-minded never fall into the faults and errors of the common people.

प्राक्तनीं दीर्घदौरात्म्यदशां स्मृत्वा पुनःपुनः । कोहं किं तद्बभूवेति हसन्मुक्ताच्छटासितम् ॥ ४२ ॥

prāktanīṃ dīrghadaurātmyadaśāṃ smṛtvā punaḥpunaḥ | kohaṃ kiṃ tadbabhūveti hasanmuktācchaṭāsitam || 42 ||

Think over and over on the actions of thy past life, and the long series of thy wicked acts; and then with a sigh blush to think upon what thou hadst been before, and cease to do such acts anymore.

ते प्रयाताः समारम्भा गतास्ते दग्धवासराः । येषु चिन्तानलज्वालाजालाकीर्णो भवानभूत् ॥ ४३ ॥

te prayātāḥ samārambhā gatāste dagdhavāsarāḥ | yeṣu cintānalajvālājālākīrṇo bhavānabhūt || 43 ||

The bustle of thy life is past, and thy bad days have gone away; when thou wast wrapt in the net of thy tangled thoughts on all sides.

अद्य त्वं देहनगरे राजा स्फारमनोरथः । न दुःखैर्गृह्यसे नापि सुखैर्व्योम करैरिव ॥ ४४ ॥

adya tvaṃ dehanagare rājā sphāramanorathaḥ | na duḥkhairgṛhyase nāpi sukhairvyoma karairiva || 44 ||

Now thou art a monarch in the city of thy body, and hast the desire of thy mind presented before thee; thou art set beyond the reach of pleasure and pain, and art as free as the air which nobody can grasp.

अद्येन्द्रियदुरश्वांश्च जित्वा जितमनोगजः । भोगारिमभितो भङ्क्त्वासाम्राज्यमधितिष्ठसि ॥ ४५ ॥

adyendriyaduraśvāṃśca jitvā jitamanogajaḥ | bhogārimabhito bhaṅktvāsāmrājyamadhitiṣṭhasi || 45 ||

As thou hast now subdued the untractable horses of thy bodily organs, and the indomitable elephant of thy mind; and as thou hast crushed thy enemy of worldly enjoyment, so dost thou now reign as the sole sovereign, over the empire of thy body and mind.

अपाराम्बरपान्थस्त्वमजस्रास्तमयोदयः । अवभासकरो नित्यं बहिरन्तश्च भास्करः ॥ ४६ ॥

apārāmbarapānthastvamajasrāstamayodayaḥ | avabhāsakaro nityaṃ bahirantaśca bhāskaraḥ || 46 ||

Thou art now become as the glorious sun, to shine within and without us day by day; and dost traverse the unlimited fields of air, by thy continued rising and setting at every place in our meditation of thee.

सर्वदैवासि संसुप्तः शक्त्या संबोध्यसे विभो । भोगालोकनलीलार्थं कामिन्या कामुको यथा ॥ ४७ ॥

sarvadaivāsi saṃsuptaḥ śaktyā saṃbodhyase vibho | bhogālokanalīlārthaṃ kāminyā kāmuko yathā || 47 ||

Thou Lord! art ever asleep, and risest also by thy own power; and then thou lookest on the luxuriant world, as a lover looks on his beloved.

दृक्क्षुद्राभिरुपानीतं दूराद्रूपमधु त्वया । पीयते स्वीकृतं शक्त्या नेत्रवातायनस्थया ॥ ४८ ॥

dṛkkṣudrābhirupānītaṃ dūrādrūpamadhu tvayā | pīyate svīkṛtaṃ śaktyā netravātāyanasthayā || 48 ||

These luxuries like honey, are brought from great distances by the bees of the bodily organs; and the spirit tastes the sweets, by looking upon them through the windows of its eyes.

ब्रह्माण्डकोटराध्वान्ताः प्राणापानपरैस्त्वया । गतागतैर्ब्रह्मपुरे संप्रेक्ष्यन्ते प्रतिक्षणम् ॥ ४९ ॥

brahmāṇḍakoṭarādhvāntāḥ prāṇāpānaparaistvayā | gatāgatairbrahmapure saṃprekṣyante pratikṣaṇam || 49 ||

The seat of the intellectual world in the cranium is always dark, and a path is made in it by the breathings of inspiration and respiration (pranapana), which lead the soul to the sight of Brahma.

देहपुष्पे त्वमामोदो देहेन्दौ त्वमृतामृतम् । रसस्त्वं देहविटपे शैत्यं देहहिमे भवान् ॥ ५० ॥

dehapuṣpe tvamāmodo dehendau tvamṛtāmṛtam | rasastvaṃ dehaviṭape śaityaṃ dehahime bhavān || 50 ||

Thou Lord! art the odour of this flower-like body of thine, and thou art the nectarious juice of thy moonlike frame, the moisture of this bodily tree, and thou art the coolness of its cold humours: phlegm and cough.

त्वय्यस्ति विस्मयस्नेहः शरीरक्षीरसर्पिषि । त्वमन्तरस्य देहस्य दारुण्यग्निरिव स्थितः ॥ ५१ ॥

tvayyasti vismayasnehaḥ śarīrakṣīrasarpiṣi | tvamantarasya dehasya dāruṇyagniriva sthitaḥ || 51 ||

Thou art the juice, milk and butter, that support the body, and thou being gone (O soul!), the body is dried up and become as full to feed the fire.

त्वमेवानुत्तमास्वादः प्राकाश्यं तेजसामपि । अवगन्ता त्वमर्थानां त्वं भासामवभासकः ॥ ५२ ॥

tvamevānuttamāsvādaḥ prākāśyaṃ tejasāmapi | avagantā tvamarthānāṃ tvaṃ bhāsāmavabhāsakaḥ || 52 ||

Thou art the flavour of fruits, and the light of all luminous bodies; it is thou that perceivest and knowest all things, and givest light to the visual organ of sight.

स्पन्दस्त्वं सर्ववायूनां त्वं मनोहस्तिनो मदः । प्रज्ञानलशिखायास्त्वं प्राकाश्यं तैक्ष्ण्यमेव च ॥ ५३ ॥

spandastvaṃ sarvavāyūnāṃ tvaṃ manohastino madaḥ | prajñānalaśikhāyāstvaṃ prākāśyaṃ taikṣṇyameva ca || 53 ||

Thou art the vibration of the wind, and the force of our elephantine minds; and so art thou the acuteness of the flame of our intelligence.

त्वद्वशादियमात्मीया वाचा संप्रविलीयते । दीपवत्पुनरन्यत्र समुदेति कुतोऽपि सा ॥ ५४ ॥

tvadvaśādiyamātmīyā vācā saṃpravilīyate | dīpavatpunaranyatra samudeti kuto'pi sā || 54 ||

It is thou that givest us the gift of speech, and dost stop our breath, and makest it break forth again on occasions.

त्वयि संसारवर्तिन्यः पदार्थावलयस्तथा । कटकाङ्गदकेयूरयुक्तयः कनके यथा ॥ ५५ ॥

tvayi saṃsāravartinyaḥ padārthāvalayastathā | kaṭakāṅgadakeyūrayuktayaḥ kanake yathā || 55 ||

All these various series of worldly productions, bear the same relation to thee, as the varieties of jewelleries (such as the bracelets and wristlets); are related to the gold.

भवानयमयं चाहंत्वंशब्दैरेवमादिभिः । स्वयमेवात्मनात्मानं लीलार्थं स्तौषि वक्षि च ॥ ५६ ॥

bhavānayamayaṃ cāhaṃtvaṃśabdairevamādibhiḥ | svayamevātmanātmānaṃ līlārthaṃ stauṣi vakṣi ca || 56 ||

Thou art called by the words I, thou, he &c., and it is thyself that callest thyself such as it pleaseth thee.

मन्दानिलविनुन्नोऽब्दो गजाश्वनरदृष्टिभिः । यथा संलक्ष्यते व्योम्नि तथा त्वं भूतदृष्टिभिः ॥ ५७ ॥

mandānilavinunno'bdo gajāśvanaradṛṣṭibhiḥ | yathā saṃlakṣyate vyomni tathā tvaṃ bhūtadṛṣṭibhiḥ || 57 ||

Thou art seen in the appearances of all the productions of nature, as we see the forms of men, horses and elephants in the clouds, when they glide softly on the wings of the gentle winds.

यथा हयगजाकारैर्ज्वाला लसति वह्निषु । तथैवाव्यतिरिक्तैस्त्वं दृश्यसे भुवि सृष्टिषु ॥ ५८ ॥

yathā hayagajākārairjvālā lasati vahniṣu | tathaivāvyatiriktaistvaṃ dṛśyase bhuvi sṛṣṭiṣu || 58 ||

Thou dost invariably show thyself in all thy creatures on earth, the blazing fire presents the figures of horses and elephants in its lambent flames.

त्वं ब्रह्माण्डकमुक्तानामच्छिन्नस्तन्तुराततः । क्षेत्रं त्वं भूतसस्यानां चिद्रसायनसेवितम् ॥ ५९ ॥

tvaṃ brahmāṇḍakamuktānāmacchinnastanturātataḥ | kṣetraṃ tvaṃ bhūtasasyānāṃ cidrasāyanasevitam || 59 ||

Thou art the unbroken thread, by which the orbs of worlds are strung together as a rosary of pearls; and thou art the field that growest the harvest of creation, by the moisture of thy intellect.

असत्तदनभिव्यक्तं पदार्थानां प्रकाश्यते । त्वया तत्त्वं यथा पक्त्या मांसानां स्वादवेदनम् ॥ ६० ॥

asattadanabhivyaktaṃ padārthānāṃ prakāśyate | tvayā tattvaṃ yathā paktyā māṃsānāṃ svādavedanam || 60 ||

Things that were inexistent and unproduced before creation, have come to light from their hidden state of reality by thy agency, as the flavour of meat-food, becomes evident by the process of cooking.{GL_NOTE:73159:}

विद्यमानापि वस्तुश्रीर्न स्थिता त्वयि न स्थिते । वनितारूपलावण्यसत्तेव गतचक्षुषः ॥ ६१ ॥

vidyamānāpi vastuśrīrna sthitā tvayi na sthite | vanitārūpalāvaṇyasatteva gatacakṣuṣaḥ || 61 ||

The beauties of existences are imperceptible without the soul; as the graces of a beauty are not apparent to one devoid of his eyesight.

सदपीह न सत्तायै वस्तु नावर्जितं त्वया । तृप्तये न स्वलावण्यं मुकुरात्प्रतिबिम्बितम् ॥ ६२ ॥

sadapīha na sattāyai vastu nāvarjitaṃ tvayā | tṛptaye na svalāvaṇyaṃ mukurātpratibimbitam || 62 ||

All substances are nothing whatever without thy inherence in them;as the reflection of the face in the mirror (or a picture in painting), is to no purpose without the real face or figure of the person.

लुठति त्वां विना देहः काष्ठलोष्टसमः क्षितौ । सन्नप्यसन्नगोच्छ्रायः श्यामास्विव रविं विना ॥ ६३ ॥

luṭhati tvāṃ vinā dehaḥ kāṣṭhaloṣṭasamaḥ kṣitau | sannapyasannagocchrāyaḥ śyāmāsviva raviṃ vinā || 63 ||

Without thee the body is a lifeless mass, like a block of wood or stone; and it is imperceptible without the soul, as the shadow of a tree in absence of the sun.

सुखदुःखक्रमः प्राप्य भवन्तं परिनश्यति । प्राकाश्यमासाद्य यथा तमस्तेजोऽथवा हिमम् ॥ ६४ ॥

sukhaduḥkhakramaḥ prāpya bhavantaṃ parinaśyati | prākāśyamāsādya yathā tamastejo'thavā himam || 64 ||

The succession of pain and pleasure, ceases to be felt by one who feels thee within himself; as the shades of darkness, the twinkling of stars, and the coldness of frost, cease to exist in the bright sunlight.

त्वदालोकनयैवैते स्थितिं यान्ति सुखादय । सूर्यालोकनया प्रातर्वर्णाः शुक्लादयो यथा ॥ ६५ ॥

tvadālokanayaivaite sthitiṃ yānti sukhādaya | sūryālokanayā prātarvarṇāḥ śuklādayo yathā || 65 ||

It is by a glance of thy eye, that the feelings of pain and pleasure rise in the mind; as it is by the beams of the rising sun, that the sky is tinged with its variegated hues.

लब्धात्मानो विनश्यन्ति संबन्धक्षण एव ते । ते तमांसीव दीपस्य दृष्टा एव व्रजन्त्यलम् ॥ ६६ ॥

labdhātmāno vinaśyanti saṃbandhakṣaṇa eva te | te tamāṃsīva dīpasya dṛṣṭā eva vrajantyalam || 66 ||

Living beings perish in a moment, at the privation of thy presence; as the burning lamp is extinguished to darkness, at the extinction of its light.

तमस्ता तमसो दीपासत्तायां स्फुटतां गता । दीपसंबन्धसमये सा चोत्पद्य विनश्यति ॥ ६७ ॥

tamastā tamaso dīpāsattāyāṃ sphuṭatāṃ gatā | dīpasaṃbandhasamaye sā cotpadya vinaśyati || 67 ||

As the gloom of darkness is conspicuous at the want of light;but coming in contact with light, it vanishes from view.[19]

तदेवं सुखदुःखश्रीर्दृष्ट्वैव त्वामनामयम् । जायते जातमात्रैवं सर्वनाशेन नश्यति ॥ ६८ ॥

tadevaṃ sukhaduḥkhaśrīrdṛṣṭvaiva tvāmanāmayam | jāyate jātamātraivaṃ sarvanāśena naśyati || 68 ||

So the appearances of pain and pleasure, present themselves before the mind, during thy absence from it; but they vanish into nothing at the advance of thy light into it.

भङ्गुरत्वादिह स्थातुं कालं नाणुमपि क्षमा । निमेषलक्षभागाख्या तन्वी कालकला यथा ॥ ६९ ॥

bhaṅguratvādiha sthātuṃ kālaṃ nāṇumapi kṣamā | nimeṣalakṣabhāgākhyā tanvī kālakalā yathā || 69 ||

The temporary feelings of pleasure and pain, can find no room in the fulness of heavenly felicity (in the entranced mind); just as a minute moment of time, is of no account in the abyss of eternity.

गान्धर्वी नगरी तन्वी सुखदुःखादिभावना । स्फुरति त्वत्प्रसादेन त्वयि दृष्टे विलीयते ॥ ७० ॥

gāndharvī nagarī tanvī sukhaduḥkhādibhāvanā | sphurati tvatprasādena tvayi dṛṣṭe vilīyate || 70 ||

The thoughts of pleasure and pain, are as the short-lived fancies of the fairy land or castles in air; they appear by turns at thy pleasure, but they disappear altogether no sooner thy form is seen in the mind.

त्वदालोकेक्षणोद्भूता त्वदालोकेक्षणक्षया । मृतेव जाता जातेव मृता केनोपलक्ष्यते ॥ ७१ ॥

tvadālokekṣaṇodbhūtā tvadālokekṣaṇakṣayā | mṛteva jātā jāteva mṛtā kenopalakṣyate || 71 ||

It is by thy light in our visual organs, that things appear to sight at the moment of our waking, as they are reproduced into being; and it is by thy light also poured into our minds, that they are seen in our dream, as if they are all asleep in death.

क्षणमप्यस्थिरं वस्तु कथं कार्यकरं भवेत् । तरङ्गैरुत्पलाकारैर्माला कथमवेक्ष्यते ॥ ७२ ॥

kṣaṇamapyasthiraṃ vastu kathaṃ kāryakaraṃ bhavet | taraṅgairutpalākārairmālā kathamavekṣyate || 72 ||

What good can we derive from these false and transient appearances in nature? No one can string together the seeming lotuses that are formed by the foaming froth of the waves.

यदा वा जातनिर्नष्टं क्रियां वस्तु करिष्यते । तदा रमेत लोकोऽयं मालां कृत्वा तडिद्गणैः ॥ ७३ ॥

yadā vā jātanirnaṣṭaṃ kriyāṃ vastu kariṣyate | tadā rameta loko'yaṃ mālāṃ kṛtvā taḍidgaṇaiḥ || 73 ||

No substantial good can accrue to us from transitory mortal things;as no body can string together the transient flashes of lightning into a necklace.

इमां सुखादिकां लक्ष्मीं विवेकिजनचेतसि । स्थितः सन्नेव गृह्णासि न जहासि समस्थितिम् ॥ ७४ ॥

imāṃ sukhādikāṃ lakṣmīṃ vivekijanacetasi | sthitaḥ sanneva gṛhṇāsi na jahāsi samasthitim || 74 ||

Should the rationalist take the false ideas of pain and pleasure for sober realities; what distinction then can there be between them and the irrational realists.

अविवेकिषु योऽसि त्वं सहजात्मन्यदृच्छया । तद्रूपकथनेनालं ममानल्पपदास्पद ॥ ७५ ॥

avivekiṣu yo'si tvaṃ sahajātmanyadṛcchayā | tadrūpakathanenālaṃ mamānalpapadāspada || 75 ||

Should you, like the Nominalist, take everything which bears a name for a real entity; I will tell you no more than that, you are too fond to give to imaginary things a fictitious name at your own will.

निरीहेण निरंशेन निरहंकृतिना त्वया । सता वाप्यसता वापि कर्तृत्वमुररीकृतम् ॥ ७६ ॥

nirīheṇa niraṃśena nirahaṃkṛtinā tvayā | satā vāpyasatā vāpi kartṛtvamurarīkṛtam || 76 ||

But the soul is indivisible and without its desire and egoism, and whether it is a real substance or not we know nothing of, yet its agency is acknowledged on all hands in our bodily actions.

जय प्रोड्डामराकार जय शान्तिपरायण । जय सर्वागमातीत जय सर्वागमास्पद ॥ ७७ ॥

jaya proḍḍāmarākāra jaya śāntiparāyaṇa | jaya sarvāgamātīta jaya sarvāgamāspada || 77 ||

All joy be thine! that art boundless in thy spiritual body, and ever disposed to tranquillity; that art beyond the knowledge of the Vedas, and art yet the theme of all the sastras.

जय जात जयाजात जय क्षत जयाक्षत । जय भाव जयाभाव जय जेय जयाजय ॥ ७८ ॥

jaya jāta jayājāta jaya kṣata jayākṣata | jaya bhāva jayābhāva jaya jeya jayājaya || 78 ||

All joy to thee! that art both born and unborn with the body, and art decaying undecayed in thy nature; that art the unsubstantial substance of all qualities, and art known and unknown to every body.

उल्लसाम्युपशाम्यामि तिष्ठाम्यधिगतोऽस्मि च । जयी जयाय जीवामि नमो मह्यं नमोऽस्तु ते ॥ ७९ ॥

ullasāmyupaśāmyāmi tiṣṭhāmyadhigato'smi ca | jayī jayāya jīvāmi namo mahyaṃ namo'stu te || 79 ||

I exult now and am calm again, I move and am still afterwards; I am victorious and live to win my liberation by thy grace;therefore I hail thee that art myself.

त्वयि स्थिते मयि विगतामयात्मनि स्वसंस्थितौ व्यपगतरागरञ्जने । क्व बन्धनं क्व च विपदः क्व संपदो भवाभवौ क्व शममुपैमि शाश्वतम् ॥ ८० ॥

tvayi sthite mayi vigatāmayātmani svasaṃsthitau vyapagatarāgarañjane | kva bandhanaṃ kva ca vipadaḥ kva saṃpado bhavābhavau kva śamamupaimi śāśvatam || 80 ||

When thou art situated in me, my soul is freed from all troubles and feelings and passions; and is placed in perfect rest. There is no more any fear of danger or difficulty or of life and death, nor any craving for prosperity, when I am absorbed in everlasting bliss with thee.