56. Chapter 56

श्रीवसिष्ठ उवाच । क्रमेणानेन विहरन्विचार्यात्मानमात्मना । विश्रान्तिमेहि वितते पदे पद्मदलेक्षण ॥ १ ॥

śrīvasiṣṭha uvāca | krameṇānena viharanvicāryātmānamātmanā | viśrāntimehi vitate pade padmadalekṣaṇa || 1 ||

Vasistha continued:—Proceed in this manner to know the universal soul in your own soul, and thereby obtain your rest in that holy state.

शास्त्रार्थगुरुचेतोभिस्तावत्तावद्विचार्यते । सर्वदृश्यक्षयाभ्यासाद्यावदासाद्यते पदम् ॥ २ ॥

śāstrārthagurucetobhistāvattāvadvicāryate | sarvadṛśyakṣayābhyāsādyāvadāsādyate padam || 2 ||

You must consider all things by the light of the sastras, and dive into their true meaning; you will also benefit yourselves by the lectures of your preceptor, and by pondering on them in your own mind;as also by your constant practice of ignoring the visibles, until you come to know the invisible One.

वैराग्याभ्यासशास्त्रार्थप्रज्ञागुरुमयक्रमैः । पदमासाद्यते पुण्यं प्रज्ञयैवैकयाथवा ॥ ३ ॥

vairāgyābhyāsaśāstrārthaprajñāgurumayakramaiḥ | padamāsādyate puṇyaṃ prajñayaivaikayāthavā || 3 ||

It is by means of your habitual dispassionateness, your acquaintance with the sastras and their meanings, and your hearing the lectures of the spiritual teachers; as well as your own conviction that you can gain the holy state (for it is your confidence only), whereby you can come to it.

संप्रबोधवती तीक्ष्णा कलङ्करहिता मतिः । सर्वसामग्र्यहीनापि पदं प्राप्नोति शाश्वतम् ॥ ४ ॥

saṃprabodhavatī tīkṣṇā kalaṅkarahitā matiḥ | sarvasāmagryahīnāpi padaṃ prāpnoti śāśvatam || 4 ||

It is also by your enlightened understanding too, when it is acute and unbiased, that you can attain to that everlasting state of felicity, without the medium of anything else.

श्रीराम उवाच । भगवन्भूतभव्येश कश्चिज्जातसमाधिकः । प्रबुद्ध इव विश्रान्तो व्यवहारपरोऽपि सन् ॥ ५ ॥

śrīrāma uvāca | bhagavanbhūtabhavyeśa kaścijjātasamādhikaḥ | prabuddha iva viśrānto vyavahāraparo'pi san || 5 ||

Rama said:—Tell me sir, that art acquainted with the past and future; whether one who is employed in the affairs of life, and at the same time is enlightened and situated in his quietude;—

कश्चिदेकान्तमाश्रित्य समाधिनियतः स्थितः । तयोस्तु कतरः श्रेयानिति मे भगवन्वद ॥ ६ ॥

kaścidekāntamāśritya samādhiniyataḥ sthitaḥ | tayostu kataraḥ śreyāniti me bhagavanvada || 6 ||

And another who remains in his solitary devotion, apart from worldly connections; which of these two has greater merit:

श्रीवसिष्ठ उवाच । इमं गुणसमाहारमनात्मत्वेन पश्यतः । अन्तःशीतलता यासौ समाधिरिति कथ्यते ॥ ७ ॥

śrīvasiṣṭha uvāca | imaṃ guṇasamāhāramanātmatvena paśyataḥ | antaḥśītalatā yāsau samādhiriti kathyate || 7 ||

Vasishtha replied:—-He who views the association of properties and qualities of things (which constitute all bodies in general), as quite distinct from the soul; enjoys a cool tranquillity within himself, which is designated by the name of Samadhi.

दृश्यैर्मनसि संबन्ध इति निश्चित्य शीतलः । कश्चित्संव्यवहारस्थः कश्चिद्ध्याने व्यवस्थितः ॥ ८ ॥

dṛśyairmanasi saṃbandha iti niścitya śītalaḥ | kaścitsaṃvyavahārasthaḥ kaściddhyāne vyavasthitaḥ || 8 ||

He who is certain that the visibles bear relation to his mind only, and have no connection with his soul; and remains calm and cool in himself, may be either engaged in business, or sit quietly in his meditation.

द्वावेतौ राम सुखितावन्तश्चेत्परिशीतलौ । अन्तःशीतलता या स्यात्तदनन्ततपःफलम् ॥ ९ ॥

dvāvetau rāma sukhitāvantaścetpariśītalau | antaḥśītalatā yā syāttadanantatapaḥphalam || 9 ||

Both of these are happy souls, as long as they enjoy a cool calmness within themselves; because it is this internal coolness of the soul only, which is the result of great and austere devotion.

समाधिस्थानकस्थस्य चेतश्चेद्वृत्तिचञ्चलम् । तत्तस्य तत्समाधानं सममुन्मत्तताण्डवैः ॥ १० ॥

samādhisthānakasthasya cetaścedvṛtticañcalam | tattasya tatsamādhānaṃ samamunmattatāṇḍavaiḥ || 10 ||

When a man in his habit of quietude, feels the fickleness of his mind, his habitude then, turns to the reeling of a giddy or mad man.

उन्मत्तताण्डवस्थस्य चेतश्चेत्क्षीणवासनम् । तदस्योन्मत्तवृत्तं तत्समं बुद्धसमाधिना ॥ ११ ॥

unmattatāṇḍavasthasya cetaścetkṣīṇavāsanam | tadasyonmattavṛttaṃ tatsamaṃ buddhasamādhinā || 11 ||

When the sprawling mad man is devoid of desires in his mind; his foolish frolic is then said to resemble the rapturous emotions, and gesticulations of Buddhist mendicants.

व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः । द्वावेतौ सुसमौ नूनमसंदेहं पदं गतौ ॥ १२ ॥

vyavahārī prabuddho yaḥ prabuddho yo vane sthitaḥ | dvāvetau susamau nūnamasaṃdehaṃ padaṃ gatau || 12 ||

The worldly man who is enlightened in his mind, and the enlightened sage who is sitting in his hermitage;are both of them alike in their spiritual coolness, and have undoubtedly reached the state of their blessedness.

अकर्तृ कुर्वदप्येतच्चेतः प्रतनुवासनम् । दूरं गतमना जन्तुः कथासंश्रवणे यथा ॥ १३ ॥

akartṛ kurvadapyetaccetaḥ pratanuvāsanam | dūraṃ gatamanā jantuḥ kathāsaṃśravaṇe yathā || 13 ||

The man who is unrelated with the actions which he does, but bears a mind which is free from desires, such as the mind of a man engrossed with other thoughts; he is sensible of what he hears and sees, with his organs only, without being affected by them.

अकुर्वदपि कर्तेव चेतः प्रघनवासनम् । निस्पन्दाङ्गमपि स्वप्ने श्वभ्रपातस्थिताविव ॥ १४ ॥

akurvadapi karteva cetaḥ praghanavāsanam | nispandāṅgamapi svapne śvabhrapātasthitāviva || 14 ||

A man becomes the agent of an act, even without his doing it actually, who is fully intent upon the action; as the unmoving man thinks himself to be moving about, and falling down in a ditch.

चेतसो यदकर्तृत्वं तत्समाधानमुत्तमम् । तं विद्धि केवलीभावं सा शुभा निर्वृतिः परा ॥ १५ ॥

cetaso yadakartṛtvaṃ tatsamādhānamuttamam | taṃ viddhi kevalībhāvaṃ sā śubhā nirvṛtiḥ parā || 15 ||

Know the inaction of the mind, to be the best state of anaesthesia;and solity or singleness, as the best means to your insouciance.

चेतश्चलाचलत्वेन परम कारणं स्मृतम् । ध्यानाध्यानदृशोस्तेन तदेवानङ्कुरं कुरु ॥ १६ ॥

cetaścalācalatvena parama kāraṇaṃ smṛtam | dhyānādhyānadṛśostena tadevānaṅkuraṃ kuru || 16 ||

It is the activity and inactivity of the mind, which are said to be the sole causes, of the restlessness and quietness of men, as also of their fixed meditation and want of its fixity: therefore destroy the germs of thy rising desires.

अवासनं स्थिरं प्रोक्तं मनोध्यानं तदेव तु । स एव केवलीभावः शान्ततैव च सा सदा ॥ १७ ॥

avāsanaṃ sthiraṃ proktaṃ manodhyānaṃ tadeva tu | sa eva kevalībhāvaḥ śāntataiva ca sā sadā || 17 ||

Want of desire is called the neutrality of the mind, and it is this that constitutes its steadiness and meditation; this gives solity to the soul, and contributes to its everlasting tranquillity.

तनुवासनमत्युच्चैः पदायोद्यतमुच्यते । अवासनं मनो कर्तृपदं तस्मादवाप्यते ॥ १८ ॥

tanuvāsanamatyuccaiḥ padāyodyatamucyate | avāsanaṃ mano kartṛpadaṃ tasmādavāpyate || 18 ||

The diminishing of desires leads the man to the highest station of inappetency and innocence.

घनवासनमेतत्तु चेतः कर्तृत्वभाजनम् । सर्वदुःखप्रदं तस्माद्वासनां तनुतां नयेत् ॥ १९ ॥

ghanavāsanametattu cetaḥ kartṛtvabhājanam | sarvaduḥkhapradaṃ tasmādvāsanāṃ tanutāṃ nayet || 19 ||

The thick gathering desires, serve to fill the mind with the vanity of its agency, which is the cause of all its woes; (because it wakens them, only to labour under their throes); therefore try to weaken your desires at all times.

प्रशान्तजगदास्थोऽन्तर्वीतशोकभयैषणः । स्वस्थो भवति येनात्मा स समाधिरिति स्मृतः ॥ २० ॥

praśāntajagadāstho'ntarvītaśokabhayaiṣaṇaḥ | svastho bhavati yenātmā sa samādhiriti smṛtaḥ || 20 ||

When the mind is tranquil, after it is freed from its fears, griefs and desires; and the soul is set at its rest and quiet, in want of its passions; it is then called the state of its samadhi or nonchalance.

चेतसा संपरित्यज्य सर्वभावात्मभावनाम् । यथा तिष्ठसि तिष्ठ त्वं तथा शैले गृहेऽथवा ॥ २१ ॥

cetasā saṃparityajya sarvabhāvātmabhāvanām | yathā tiṣṭhasi tiṣṭha tvaṃ tathā śaile gṛhe'thavā || 21 ||

Relinquish the thoughts of all things from thy mind, and live wherever thou livest, whether on a mount or in a forest, as calmly as thou dost at thy home.

गृहमेव गृहस्थानां सुसमाहितचेतसाम् । शान्ताहंकृतिदोषाणां विजनावनभूमयः ॥ २२ ॥

gṛhameva gṛhasthānāṃ susamāhitacetasām | śāntāhaṃkṛtidoṣāṇāṃ vijanāvanabhūmayaḥ || 22 ||

The houses of house-holders of well governed minds, and of those who are devoid of the sense of their egoism, are as solitary forests to them.

अरण्यसदने तुल्ये समाहितमनोदृशाम् । भवतामिह भूतानां भूतानां महतामिव ॥ २३ ॥

araṇyasadane tulye samāhitamanodṛśām | bhavatāmiha bhūtānāṃ bhūtānāṃ mahatāmiva || 23 ||

Dwelling in one's own house or in a forest, is taken in one and the same light by cool-minded men, as they view all visible objects, in the light of an empty vacuum only.

शान्तचित्तमहाभ्रस्य जनज्वालोज्ज्वलान्यपि । नगराण्यपि शून्यानि वनान्यवनिपात्मज ॥ २४ ॥

śāntacittamahābhrasya janajvālojjvalānyapi | nagarāṇyapi śūnyāni vanānyavanipātmaja || 24 ||

Men of pacified minds, view the bright and beautiful buildings of cities, in the same indifferent light, as they behold the woods in the forest.

वृत्तिमच्चित्तमत्तस्य विजनानि वनान्यपि । नगराणि महालोकपूर्णानि परवीरहन् ॥ २५ ॥

vṛttimaccittamattasya vijanāni vanānyapi | nagarāṇi mahālokapūrṇāni paravīrahan || 25 ||

It is the nature of ungoverned minds, to view even the solitary woods, to be as full of people as large towns and cities.

व्युत्थितं चित्तमभ्येति भ्रमस्यान्तः सुषुप्तताम् । निर्वाणमेति निर्वाणं यथेच्छसि तथा कुरु ॥ २६ ॥

vyutthitaṃ cittamabhyeti bhramasyāntaḥ suṣuptatām | nirvāṇameti nirvāṇaṃ yathecchasi tathā kuru || 26 ||

The restless mind falls asleep, after it gets rid of its labour; but the quiet mind has its quietus afterwards (its nirvana extinction) (i.e., the one sleeps and rises again, but the other one is wholly extinct). Therefore do as you like:

सर्वभावपदातीतं सर्वभावात्मकं च वा । यः पश्यति सदात्मानं स समाहित उच्यते ॥ २७ ॥

sarvabhāvapadātītaṃ sarvabhāvātmakaṃ ca vā | yaḥ paśyati sadātmānaṃ sa samāhita ucyate || 27 ||

Whether one gets rid of worldly things or not, it is his sight of the infinite spirit, that makes him meek and quiet.

ईहितानीहिते क्षीणे यस्यान्तर्वितताकृतेः । सर्वे भावाः समा यस्य स समाहित उच्यते ॥ २८ ॥

īhitānīhite kṣīṇe yasyāntarvitatākṛteḥ | sarve bhāvāḥ samā yasya sa samāhita ucyate || 28 ||

He whose mind is expanded by his like indifference, to both the objects of his desire and disgust also; and to whom all things are alike insignificant everywhere, he is called the staid and stoic, and the cool and meek.

सदात्मना सदेवेदं जगत्पश्यति नो मनः । यथा स्वप्ने तथैवास्मिञ्जाग्रत्यपि जनेश्वर ॥ २९ ॥

sadātmanā sadevedaṃ jagatpaśyati no manaḥ | yathā svapne tathaivāsmiñjāgratyapi janeśvara || 29 ||

He who sees the world in God in his inmost soul, and never as without the Divine Spirit; and whose mind sees everything in waking as in his sleep, is verily the lord of mankind.

यथा विपणिकालोका विहरन्तोऽप्यसत्समाः । असंबन्धात्तथा ज्ञस्य ग्रामोपि विपिनोपमः ॥ ३० ॥

yathā vipaṇikālokā viharanto'pyasatsamāḥ | asaṃbandhāttathā jñasya grāmopi vipinopamaḥ || 30 ||

As the market people, whether coming in or going out, are strangers to and unrelated with one another; so the wise man looks upon the concourse of men with unconcern, and thinks his own town a wilderness.

अन्तर्मुखमना नित्यं सुप्तो बुद्धो व्रजन्नपि । पुरं जनपदं ग्राममरण्यमिव पश्यति ॥ ३१ ॥

antarmukhamanā nityaṃ supto buddho vrajannapi | puraṃ janapadaṃ grāmamaraṇyamiva paśyati || 31 ||

The mind which is fixed to its inward vision, and is inattentive to external objects; thinks the populous city as a wilderness before it, both when it is awake or asleep, and active or inactive.

सर्वमाकाशतामेति नित्यमन्तर्मुखस्थितेः । सर्वथानुपयोग्यत्वाद्भूताकुलमिदं जगत् ॥ ३२ ॥

sarvamākāśatāmeti nityamantarmukhasthiteḥ | sarvathānupayogyatvādbhūtākulamidaṃ jagat || 32 ||

One who is attentive to the inward mind, sees the outer world as a vacuous space to him; and the populous world appears as a desert desolate to him, owing to its unworthiness of his attention.

अन्तःशीतलतायां तु लब्धायां शीतलं जगत् । विज्वराणामिव नृणां भवत्याजीवितस्थितेः ॥ ३३ ॥

antaḥśītalatāyāṃ tu labdhāyāṃ śītalaṃ jagat | vijvarāṇāmiva nṛṇāṃ bhavatyājīvitasthiteḥ || 33 ||

The world is all cool and calm to the cold hearted, as the system of the body is quiet cool to one without his fit of fever-heat.

अन्तस्तृष्णोपतप्तानां दावदाहमयं जगत् । भवत्यखिलजन्तूनां यदन्तस्तद्वहिः स्थितम् ॥ ३४ ॥

antastṛṣṇopataptānāṃ dāvadāhamayaṃ jagat | bhavatyakhilajantūnāṃ yadantastadvahiḥ sthitam || 34 ||

Those that are parched with their internal thirst, find the world as a burning conflagration to them; because everybody sees the same without him, as he sees within himself.

द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः । अन्तःकरणतत्त्वस्य भागा बहिरिव स्थिताः ॥ ३५ ॥

dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ | antaḥkaraṇatattvasya bhāgā bahiriva sthitāḥ || 35 ||

The external world with all its earthly, watery and airy bodies, and with all its rocks, rivers and quarters, is the counterpart of the inner mind, and is situated without it, as it is contained within itself.

वटधाना वट इव यदन्तःस्थं सदात्मनः । तद्बहिर्भासते भास्वद्विकासे पुष्पगन्धवत् ॥ ३६ ॥

vaṭadhānā vaṭa iva yadantaḥsthaṃ sadātmanaḥ | tadbahirbhāsate bhāsvadvikāse puṣpagandhavat || 36 ||

The big banyan tree and the little barley plants, are exact ectypes of their antitypes in the eternal mind; and they are exhibited out of it, as they are within it, like the fragrance of flowers diffused in the air.

न बहिष्ठं न चान्तःस्थं क्वचित्किंचन विद्यते । यद्यथा कचितं चित्त्वात्तत्तथा तत्त्वमुत्थितम् ॥ ३७ ॥

na bahiṣṭhaṃ na cāntaḥsthaṃ kvacitkiṃcana vidyate | yadyathā kacitaṃ cittvāttattathā tattvamutthitam || 37 ||

There is nothing situated in the inside or the outside of this world, but they are the casts and copies, as displayed by their patterns in the great mind of God.

आत्मतत्त्वान्तरं भाति बहिष्ट्वेन जगत्तया । कर्पूरमिव गन्धेन संकोचे प्रविकासि च ॥ ३८ ॥

ātmatattvāntaraṃ bhāti bahiṣṭvena jagattayā | karpūramiva gandhena saṃkoce pravikāsi ca || 38 ||

The external world is a display of the essence, contained in the universal soul; and appears without it from within its concealment, like the smell of camphor coming out of its casket.

आत्मैव स्फुरति स्फारं जगत्त्वेनाप्यहंतया । बाह्यत्वेनान्तरत्वेन स च नासन्न सन्विभुः ॥ ३९ ॥

ātmaiva sphurati sphāraṃ jagattvenāpyahaṃtayā | bāhyatvenāntaratvena sa ca nāsanna sanvibhuḥ || 39 ||

It is the divine soul, which manifests itself in the form of the ego and the world also (the subjective and the objective); and all what we see externally or think internally, either in and out of us is unreal, except the real images which are imprinted in the soul.

बहिष्ठेनान्तरं बाह्यमन्तःस्थेनान्तरस्थितम् । यथाविदितमात्मायं स्वचित्तमनुपश्यति ॥ ४० ॥

bahiṣṭhenāntaraṃ bāhyamantaḥsthenāntarasthitam | yathāviditamātmāyaṃ svacittamanupaśyati || 40 ||

The soul which is conscious of its innate images, sees the same in their intellectual appearances within the mind, and in their external manifestations in the visible creation.

सबाह्याभ्यन्तरं शान्तमात्मनो भेदितं जगत् । अहन्त्वादिस्थिते भेदे भूरिभङ्गभयं तु तत् ॥ ४१ ॥

sabāhyābhyantaraṃ śāntamātmano bheditaṃ jagat | ahantvādisthite bhede bhūribhaṅgabhayaṃ tu tat || 41 ||

He who has his internal and external tranquillity, and enjoys his peace of mind, and views the world inseparable from the soul, enjoys his quiet samadhi everywhere; but he who perceives their difference, and differentiates his egoism from all others (that is, who sees his distinction from other beings), he is ever subject to be tossed about, as by the rolling waves of the sea.

द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः । कल्पादिरेव ज्वलितं सर्वमाधिहतात्मनः ॥ ४२ ॥

dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ | kalpādireva jvalitaṃ sarvamādhihatātmanaḥ || 42 ||

The soul that is infested by the maladies of this world, sees the earth, sky, air and water, together with the hills and all things in them, burning before it as in the conflagration, of the last day of dissolution.

यस्त्वात्मरतिरेवान्तः कुर्वन्कर्मेन्द्रियैः क्रियाः । न वशो हर्षशोकाभ्यां स समाहित उच्यते ॥ ४३ ॥

yastvātmaratirevāntaḥ kurvankarmendriyaiḥ kriyāḥ | na vaśo harṣaśokābhyāṃ sa samāhita ucyate || 43 ||

He who performs his work with his organs of action, and has his soul fixed in its internal meditation; and is not moved by any joy or grief, is called the dispassionate yogi.

यः सर्वगतमात्मानं पश्यन्समुपशान्तधीः । न शोचति ध्यायति वा स समाहित उच्यते ॥ ४४ ॥

yaḥ sarvagatamātmānaṃ paśyansamupaśāntadhīḥ | na śocati dhyāyati vā sa samāhita ucyate || 44 ||

He who beholds the all pervading soul in his own self, and by remaining unruffled in his mind, doth never grieve at nor thinks about anything; is styled the unimpassioned yogi.

स पूर्वापरपर्यन्तां यः पश्यञ्जागतीं गतिम् । दृष्टिष्वेतासु हसति स समाहित उच्यते ॥ ४५ ॥

sa pūrvāparaparyantāṃ yaḥ paśyañjāgatīṃ gatim | dṛṣṭiṣvetāsu hasati sa samāhita ucyate || 45 ||

Who looks calmly into the course of the world, as it has passed or is present before him, and sits still smiling at its vicissitudes, that man is named the unpassionate yogi.

समे परेऽपि नाहंता न जगज्जन्मनो मयि । वीचिवृन्देष्विवातप्ता नाकाशे फलधातवः ॥ ४६ ॥

same pare'pi nāhaṃtā na jagajjanmano mayi | vīcivṛndeṣvivātaptā nākāśe phaladhātavaḥ || 46 ||

Because these changing phenomena do not appertain to the unchanging spirit of God, nor do they participate with my own egoism (i.e. they are no parts, of God or myself); they but resemble the glittering atoms of gold in the bright sun-shine which do not exist in the sky.

यस्यान्तरस्थिताहन्त्वं न विभागादि नो मनः । न चेतनाचेतनत्वे सोऽस्ति नास्तीतरो जनः ॥ ४७ ॥

yasyāntarasthitāhantvaṃ na vibhāgādi no manaḥ | na cetanācetanatve so'sti nāstītaro janaḥ || 47 ||

He who has no sense of egoism or tuism in himself, nor the distinction of things in his mind, as of the sensible and insensible ones; is the one that truly exists, and not the other who thinks otherwise.

व्योमस्वच्छो बहिष्ठेहां सम्यगाचरतीह यः । हर्षामर्षविकारेषु काष्ठलोष्टसमः शमः ॥ ४८ ॥

vyomasvaccho bahiṣṭhehāṃ samyagācaratīha yaḥ | harṣāmarṣavikāreṣu kāṣṭhaloṣṭasamaḥ śamaḥ || 48 ||

He who conducts all his affairs with ease, by his remaining as the intangible and translucent air about him, and who remains as insensible of his joy and sorrow, as a block of wood or stone, is the man that is called the sedate and quiet.

आत्मवत्सर्वभूतानि परद्रव्याणि लोष्टवत् । स्वभावादेव न भयाद्यः पश्यति स पश्यति ॥ ४९ ॥

ātmavatsarvabhūtāni paradravyāṇi loṣṭavat | svabhāvādeva na bhayādyaḥ paśyati sa paśyati || 49 ||

He who of his own nature and not through fear, looks on all beings as himself, and accounts the goods of others as worthless stones; is the man that sees them in their true light.

अर्थोऽतनुस्तनुर्वापि नासद्रूपेण चेत्यते । सद्रूपो नानुभूतोऽज्ञे न ज्ञेनैव न तत्तया ॥ ५० ॥

artho'tanustanurvāpi nāsadrūpeṇa cetyate | sadrūpo nānubhūto'jñe na jñenaiva na tattayā || 50 ||

No object whether great or small, is slighted as a trifle by the polished or foolish; they value all things, but do not perceive in their hearts, the Reality that abides in them like the wise.

ईदृशाशयसंपन्नो महासत्त्वपदं गतः । तिष्ठतूदेतु वा यातु मृतिमेतु न तत्स्थितिम् ॥ ५१ ॥

īdṛśāśayasaṃpanno mahāsattvapadaṃ gataḥ | tiṣṭhatūdetu vā yātu mṛtimetu na tatsthitim || 51 ||

One possessed of such indifference and equality of his mind, attains to his highest perfection; and is quite unconcerned with regard to his rise and fall, and about his life and death.

वसतूत्तमभोगाढ्ये स्वगृहे वा जनाकुले । सर्वभोगोज्झिताभोगे सुमहत्यथवा वने ॥ ५२ ॥

vasatūttamabhogāḍhye svagṛhe vā janākule | sarvabhogojjhitābhoge sumahatyathavā vane || 52 ||

He is quite unconcerned with any thing, whether he is situated amidst the luxuries at his home, and the superfluities of the world, or when he is bereft of all his possessions and enjoyments, and is exposed in a dreary and deep solitude:

उद्दाममन्मथं पानतत्परो वापि नृत्यतु । सर्वसङ्गपरित्यागी सममायातु वा गिरौ ॥ ५३ ॥

uddāmamanmathaṃ pānatatparo vāpi nṛtyatu | sarvasaṅgaparityāgī samamāyātu vā girau || 53 ||

Whether indulging in voluptuousness or bacchanal revelry, or remaining retired from society and observing his taciturnity.

चन्दनागुरुकर्पूरैर्वपुर्वा परिलिम्पतु । ज्वालाजटिलविस्तारे निपतत्वथवाऽनले ॥ ५४ ॥

candanāgurukarpūrairvapurvā parilimpatu | jvālājaṭilavistāre nipatatvathavā'nale || 54 ||

Whether he anoints his body with sandal paste or agallochum, or besmears it with powdered camphor; or whether he rubs his person with ashes, or casts himself into the flames.

पापं करोतु सुमहद्बहुलं पुण्यमेव च । अद्य वा मृतिमायातु कल्पान्तनिचयेन वा ॥ ५५ ॥

pāpaṃ karotu sumahadbahulaṃ puṇyameva ca | adya vā mṛtimāyātu kalpāntanicayena vā || 55 ||

Whether drowned in sinfulness, or marked by his meritoriousness; whether he dies this day or lives for a kalpa-age.

नासौ किंचिन्न तत्किंचित्कृतं तेन महात्मना । नासौ कलङ्कमाप्नोति हेम पङ्कगतं यथा ॥ ५६ ॥

nāsau kiṃcinna tatkiṃcitkṛtaṃ tena mahātmanā | nāsau kalaṅkamāpnoti hema paṅkagataṃ yathā || 56 ||

The man of indifference is nothing in himself, and therefore his doings are no acts of his own. He is not polluted by impurity, as the pure gold is not sullied by dirt or dust.

संवित्पुरुषशब्दार्थैः स कलङ्कैः कलंक्यते । अहंत्वंवासनारूपैः शुक्तिकारजतोपमैः ॥ ५७ ॥

saṃvitpuruṣaśabdārthaiḥ sa kalaṅkaiḥ kalaṃkyate | ahaṃtvaṃvāsanārūpaiḥ śuktikārajatopamaiḥ || 57 ||

It is the wrong application of the words consciousness said:—samvit, and soul (purusha), to I and thou (or the subjective and objective), which has led the ignorant to the blunder (of duality), as the silvery shell of cockles, misleads men to the error of silver.

समस्तवस्तुप्रशमात्सम्यग्ज्ञानाद्यथास्थितेः । स्वभावस्योपशान्तोन्तःकलङ्कोऽसत्तया स्वतः ॥ ५८ ॥

samastavastupraśamātsamyagjñānādyathāsthiteḥ | svabhāvasyopaśāntontaḥkalaṅko'sattayā svataḥ || 58 ||

The knowledge of the extinction of all existence (in the Supreme Spirit), is the only cure for this blunder of one's entity, and the only means to the peace of his mind.

अहंत्ववासनानर्थप्रसूतेः संविदात्मनः । पुरुषस्य विचित्राणि सुखदुःखानि जन्मनि ॥ ५९ ॥

ahaṃtvavāsanānarthaprasūteḥ saṃvidātmanaḥ | puruṣasya vicitrāṇi sukhaduḥkhāni janmani || 59 ||

The error of egoism and tuism of the conscious soul, which is the source of its vain desires, causes the variety of the weal and woe of mankind in their repeated births.

रज्ज्वां सर्पभ्रमे शान्तेऽहिर्नेति निर्वृतिर्यथा । अहंत्वभावसंशान्तौ तथान्तः समता मता ॥ ६० ॥

rajjvāṃ sarpabhrame śānte'hirneti nirvṛtiryathā | ahaṃtvabhāvasaṃśāntau tathāntaḥ samatā matā || 60 ||

As the removal of the fallacy of the snake in the rope, gives peace to the mind of there being no snake therein; so the subsidence of egoism in the soul, brings peace and tranquillity to the mind.

यत्करोति यदश्नाति यद्ददाति जुहोति वा । न तज्ज्ञस्य न तत्र ज्ञो मा करोतु करोतु वा ॥ ६१ ॥

yatkaroti yadaśnāti yaddadāti juhoti vā | na tajjñasya na tatra jño mā karotu karotu vā || 61 ||

He that is conscious of his inward soul, and unconscious of all he does, eats, drinks;and of his going to others, and offering his sacrifice; is free from the results of his acts: and it is the same to him, whether he does them or not.

कर्मणास्ति न तस्यार्थो नार्थस्तस्यास्त्यकर्मणा । यथास्वभावावगमात्स आत्मन्येव संस्थितः ॥ ६२ ॥

karmaṇāsti na tasyārtho nārthastasyāstyakarmaṇā | yathāsvabhāvāvagamātsa ātmanyeva saṃsthitaḥ || 62 ||

He who slides from outward nature, and abides in his inward soul; is released from all external actions, and the good and evil resulting therefrom.

इच्छास्ततः समुद्यन्ति न मञ्जर्य इवोपलात् । याश्चोद्यन्ति च ताः सर्वाः स एवाप्स्विव वीचयः ॥ ६३ ॥

icchāstataḥ samudyanti na mañjarya ivopalāt | yāścodyanti ca tāḥ sarvāḥ sa evāpsviva vīcayaḥ || 63 ||

No wish stirs in such unruffled soul, in the same manner as no germ sprouts forth from the bosom of a stone; and such desires as ever rise in it, are as the waves of the sea, rising and falling in the same element.

सकलमिदमसावसौ च सर्वं जगदखिलं न विभागितात्र काचित् । परमपुरुषपावनैकरूपी स सदिति तत्सदकिंचिदेव नासौ ॥ ६४ ॥

sakalamidamasāvasau ca sarvaṃ jagadakhilaṃ na vibhāgitātra kācit | paramapuruṣapāvanaikarūpī sa saditi tatsadakiṃcideva nāsau || 64 ||

All this is Himself, and He is the whole of this universe, without any partition or duality in Him. He is one with the holy and Supreme soul, and the only entity called the Id est tat sat.