84. Chapter 84

श्रीवसिष्ठ उवाच । इति निर्णीय स मुनिर्वीतहव्यो विवासनः । आसीत्समाधावचलो विन्ध्यकन्दरकोटरे ॥ १ ॥

śrīvasiṣṭha uvāca | iti nirṇīya sa munirvītahavyo vivāsanaḥ | āsītsamādhāvacalo vindhyakandarakoṭare || 1 ||

Vasishtha continued:—Hear now Rama, how that great sage of enlightened understanding, remonstrated in silence with his refractory senses.

अपरिस्पन्दिताशेषसंविदानन्दसुन्दरः । बभावस्तंगतमनाः स्तिमिताम्भोधिशोभनः ॥ २ ॥

aparispanditāśeṣasaṃvidānandasundaraḥ | babhāvastaṃgatamanāḥ stimitāmbhodhiśobhanaḥ || 2 ||

I will tell you the same openly what he admonished in secret to his senses; and by hearing these expostulations of him, you will be set above the reach of misery.

अन्तरेव शशामास्य क्रमेण प्राणसंततिः । ज्वालाजालपरिस्पन्दो दग्धेन्धन इवानलः ॥ ३ ॥

antareva śaśāmāsya krameṇa prāṇasaṃtatiḥ | jvālājālaparispando dagdhendhana ivānalaḥ || 3 ||

O my senses, said he, I know your special essences to be for our misery only; and therefore I pray you, to give up your intrinsic natures for the sake of my happiness.

अनन्तर्निष्ठतां याते बाह्यार्थे चाप्यसंस्थिते । शेषेऽन्तर्लब्धसंस्थाने तस्यास्फुरितपक्ष्मणी ॥ ४ ॥

anantarniṣṭhatāṃ yāte bāhyārthe cāpyasaṃsthite | śeṣe'ntarlabdhasaṃsthāne tasyāsphuritapakṣmaṇī || 4 ||

My admonitions will serve to annihilate your actualities, which are no more than the creatures of ignorance.

घ्राणप्रान्तगताल्पाल्पसमालोके इवेक्षणे । अर्धकुड्मलितैः पद्मैः श्रियमाययतुः समाम् ॥ ५ ॥

ghrāṇaprāntagatālpālpasamāloke ivekṣaṇe | ardhakuḍmalitaiḥ padmaiḥ śriyamāyayatuḥ samām || 5 ||

The amusement of the mind with the exilition of its sensitivity, is the cause of its fury and fever heat, as the kindlings of fire is for burning one's self or others in its flame.

समकायशिरोग्रीवस्थानकः स महामतिः । आसीच्छैलादिवोत्कीर्णश्चित्रार्पित इवाथवा ॥ ६ ॥

samakāyaśirogrīvasthānakaḥ sa mahāmatiḥ | āsīcchailādivotkīrṇaścitrārpita ivāthavā || 6 ||

The mind being disturbed and bewildered, makes the restless feelings and sensations, flow and fall to it, with the fierceness of boisterous rivers falling into the sea, which it breaks out and runs in the form of many a frith and firth into the land.

तथाभितिष्ठतस्तस्य संवत्सरशतत्रयम् । कोटरे विन्ध्यकच्छस्य ययावर्धमुहूर्तवत् ॥ ७ ॥

tathābhitiṣṭhatastasya saṃvatsaraśatatrayam | koṭare vindhyakacchasya yayāvardhamuhūrtavat || 7 ||

The sensitive minds burst forth in the passions of their pride and egoism, clashing against one another like the conflicting clouds; and fall in showers of hailstorms on the heads of others.

एतावन्तमसौ कालं नाबुद्ध्यत किलात्मवान् । जीवन्मुक्ततया ध्यानी न च तत्याज तां तनुम् ॥ ८ ॥

etāvantamasau kālaṃ nābuddhyata kilātmavān | jīvanmuktatayā dhyānī na ca tatyāja tāṃ tanum || 8 ||

The cares of prosperity and adversity, are the tormenting cankers in their breasts, and they pierce and perforate the hearts to such a degree, as they are intent upon uprooting them from their innermost recesses.

तावत्कालं स सुभगो न प्राबुध्यत योगवित् । उदारैरम्बुदारावैरासारभरघर्घरैः ॥ ९ ॥

tāvatkālaṃ sa subhago na prābudhyata yogavit | udārairambudārāvairāsārabharaghargharaiḥ || 9 ||

They are attended with hiccoughs and hard breathings in the chest, with groaning and sobbing in the lungs, like hooting owls in the hollow of withered trees; whether covered with tufts of moss on their tops, or resembling the hoary haired heads on the dried trunks of old and decayed bodies. (Men growing old, yet pant and pine for riches the more.) [Sanskrit: ghanasha vivitasaca jiryatopi na jiryyati]

पर्यन्तमण्डलाधीशमृगयानतबृंहितैः । पक्षिवानरनिर्ह्रादैर्मातङ्गास्फोटनिःस्वनैः ॥ १० ॥

paryantamaṇḍalādhīśamṛgayānatabṛṃhitaiḥ | pakṣivānaranirhrādairmātaṅgāsphoṭaniḥsvanaiḥ || 10 ||

The cavities of the heart inside the body, are perplexed with crooked cares resembling the folds of snakes, hoary hairs likening hoar frost over hanging the head, and the apish wishes lurk about in the caves within the bosom.

सिंहसंरम्भरटितैर्निर्झरारावसीत्कृतैः । विषमाशनिसंपातैर्जनकोलाहलैर्घनैः ॥ ११ ॥

siṃhasaṃrambharaṭitairnirjharārāvasītkṛtaiḥ | viṣamāśanisaṃpātairjanakolāhalairghanaiḥ || 11 ||

Avarice is as a dancing stork, clattering her pair of sharp bills (to entice men towards her); and then pull off their eyes from their decayed frames, as also the intestinal cords of the body.

प्रमत्तशरभास्फोटैर्भूकम्पतटघट्टनैः । वनदाहधमध्वानैर्जलौघाहतिवल्गनैः ॥ १२ ॥

pramattaśarabhāsphoṭairbhūkampataṭaghaṭṭanaiḥ | vanadāhadhamadhvānairjalaughāhativalganaiḥ || 12 ||

Impure lust and lawless concupiscence, symbolized as the filthy cock, scratches the heart as his dunghill, and sounds as shrill on this side and that.

महोपलतटाघातैर्धरणीतलमृज्जलैः । जलौघान्दोलनायातैस्तापैरनलकर्कशैः ॥ १३ ॥

mahopalataṭāghātairdharaṇītalamṛjjalaiḥ | jalaughāndolanāyātaistāpairanalakarkaśaiḥ || 13 ||

During the long and gloomy nights of our ignorance we are disturbed by the fits of phrenzy, bursting as the hooting owl from the hollow of our hearts; and infested by the passions barking in our bosoms like the Vetala demons in the charnel vaults and funeral grounds.

केवलं वहति स्वैरं काले गलितकारणम् । परियान्तीषु वर्षासु लहरीष्विव वारिणि ॥ १४ ॥

kevalaṃ vahati svairaṃ kāle galitakāraṇam | pariyāntīṣu varṣāsu laharīṣviva vāriṇi || 14 ||

These and many other anxieties, and sensual appetites disturb our rest at nights, like the horrible Pisacha ogres appearing in the dark.

स्वल्पेनैव हि कालेन तस्मिन्पर्वतकन्दरे । प्रावृडोघविनुन्नेन पङ्केनोर्वीतले कृतः ॥ १५ ॥

svalpenaiva hi kālena tasminparvatakandare | prāvṛḍoghavinunnena paṅkenorvītale kṛtaḥ || 15 ||

But the virtuous man who has got rid of his gloom of ignorance, beholds every thing in its clear light, and exults like the blooming lotus in the dawning light of the day.

तत्रासाववसद्भूमौकोटरे संकटोदरे । पङ्कसंपीडितस्कन्धः पर्वतेषु शिला यथा ॥ १६ ॥

tatrāsāvavasadbhūmaukoṭare saṃkaṭodare | paṅkasaṃpīḍitaskandhaḥ parvateṣu śilā yathā || 16 ||

His heart being cleared of the cloud of ignorance, glows as the clear sky unclogged by fogs and mists; and a pure light envelopes it, after the flying dust of doubts has been driven from it.

शतत्रये स वर्षाणामथ याते स्वयंप्रभुः । व्यबुध्यतात्मरूपात्मा धराकोटरपीडितः ॥ १७ ॥

śatatraye sa varṣāṇāmatha yāte svayaṃprabhuḥ | vyabudhyatātmarūpātmā dharākoṭarapīḍitaḥ || 17 ||

When the doubts have ceased to disturb the mind with the gusts of dubiety and uncertainty; it becomes as calm and still as the vault of the sky, and the face of a city after the conflicting winds have stopped to blow.

संविदेवास्य तं देहं जग्राहोर्वीनिपीडितम् । तनुः प्राणमयस्पन्दः प्राणसंसरणं विना ॥ १८ ॥

saṃvidevāsya taṃ dehaṃ jagrāhorvīnipīḍitam | tanuḥ prāṇamayaspandaḥ prāṇasaṃsaraṇaṃ vinā || 18 ||

Mutual amity or brotherly love, purifies and cheers the heart of every body; and grows the graceful trees of concord and cordiality, as the plants bring forth their beautiful blossoms and anthers in spring.

उत्पत्तिप्रौढिमासाद्य कलना हृदयान्तरे । स्वमनोरूपिणी तस्य हृद्येवानुबभूव सा ॥ १९ ॥

utpattiprauḍhimāsādya kalanā hṛdayāntare | svamanorūpiṇī tasya hṛdyevānubabhūva sā || 19 ||

The minds of ignorant and unskilful men, are as empty as a barren waste; and are shriveled with cares and anxieties, as the lotusbed is withered under the shivering cold and ice.

कैलासकानने कान्ते कदम्बस्य तरोस्तले । मुनित्वं शतमब्दानां जीवन्मुक्तात्मनिर्मलम् ॥ २० ॥

kailāsakānane kānte kadambasya tarostale | munitvaṃ śatamabdānāṃ jīvanmuktātmanirmalam || 20 ||

After the fog and frost of ignorance, is dissipated from the atmosphere of the mind; it gains its glaring lustre, as the sky gets the sunshine, after the dispersion of clouds in autumn.

विद्याधरत्वं वर्षाणां शतमाधिविवर्जितम् । युगपञ्चकमिन्द्रत्वं प्रणतं सुरचारणैः ॥ २१ ॥

vidyādharatvaṃ varṣāṇāṃ śatamādhivivarjitam | yugapañcakamindratvaṃ praṇataṃ suracāraṇaiḥ || 21 ||

The soul having its equanimity, is as clear and cheerful and as deep and undisturbed, as the deep and wide ocean, which regains its calm and serenity, after the fury of a storm has passed over it.

श्रीराम उवाच । शक्रत्वादिषु तेष्वस्य प्रतिभासेषु भो मुने । नियमोऽनियमश्चैव दिक्कालनियतेः कथम् ॥ २२ ॥

śrīrāma uvāca | śakratvādiṣu teṣvasya pratibhāseṣu bho mune | niyamo'niyamaścaiva dikkālaniyateḥ katham || 22 ||

The mind is full within it with the ambrosial draughts of everlasting happiness, as the Vault of heaven is filled with the nectarous moonbeams at night.

श्रीवसिष्ठ उवाच । सर्वात्मिकैषा चिच्छक्तिर्यत्रोदेति यथा यथा । तथा तत्राशु भवति तथात्मैकस्वभावतः ॥ २३ ॥

śrīvasiṣṭha uvāca | sarvātmikaiṣā cicchaktiryatrodeti yathā yathā | tathā tatrāśu bhavati tathātmaikasvabhāvataḥ || 23 ||

The mind becomes conscious of the soul, after the dispersion of its ignorance; and then it views the whole world in its consciousness, as if it were situated in itself.

यथा यत्र यदा बुद्धौ नियमः स तदा स्थितः । देशकालादिनियमक्रमाणां तन्मयात्मता ॥ २४ ॥

yathā yatra yadā buddhau niyamaḥ sa tadā sthitaḥ | deśakālādiniyamakramāṇāṃ tanmayātmatā || 24 ||

The contented mind finds its body to be full of heavenly delight, which is never perceived by those living souls which are ensnared by their desires of worldly enjoyments.

तेन नानाविधान्येष जगन्ति परिदृष्टवान् । हृदि संवेदनाकाशे वीतहव्यो विवासनः ॥ २५ ॥

tena nānāvidhānyeṣa jaganti paridṛṣṭavān | hṛdi saṃvedanākāśe vītahavyo vivāsanaḥ || 25 ||

As trees burnt by a wildfire, regain their verdure with the return of spring; so do people tormented by the troubles of the world, and wasted by age and burden of life, find their freshness in holy asceticism.

सम्यग्बोधवतामेषा वासनैव न वासना । ज्ञानाग्निदग्धाऽदग्धस्य कैव बीजस्य बीजता ॥ २६ ॥

samyagbodhavatāmeṣā vāsanaiva na vāsanā | jñānāgnidagdhā'dagdhasya kaiva bījasya bījatā || 26 ||

The anchorites resorting to the woods, are freed from their fear of transmigration;and are attended by many joys which are beyond all description.

कल्पमेकं गणत्वं स चन्द्रमौलेश्चकार ह । समस्तविद्यानिपुणं त्रिकालामलदर्शनम् ॥ २७ ॥

kalpamekaṃ gaṇatvaṃ sa candramauleścakāra ha | samastavidyānipuṇaṃ trikālāmaladarśanam || 27 ||

Think, O insatiate man! either thy soul to be dead to thy carnal desires or thy desires to be dead in thy soul; in both cases, thou art happy, whether in possession or extinction of thy mind.

यो यादृग्दृढसंस्कारः स तं पश्यति तादृशम् । जीवन्मुक्ततयैवैतद्वीतहव्योऽनुभूतवान् ॥ २८ ॥

yo yādṛgdṛḍhasaṃskāraḥ sa taṃ paśyati tādṛśam | jīvanmuktatayaivaitadvītahavyo'nubhūtavān || 28 ||

Delay not to chose whatever thou thinkest more felicitous for thyself; but better it is to be in possession of thy mind and kill thy cares and desires, than kill thy mind with thy troublesome desires and anxieties.

श्रीराम उवाच । एवं स्थिते मुनिश्रेष्ठ जीवन्मुक्तमतेरपि । बन्धमोक्षदृशः सन्ति वीतहव्यात्मनो यथा ॥ २९ ॥

śrīrāma uvāca | evaṃ sthite muniśreṣṭha jīvanmuktamaterapi | bandhamokṣadṛśaḥ santi vītahavyātmano yathā || 29 ||

Mind the nullity of that which is painful to thee, because it is foolishness to part with what is pleasant to thyself; and if thou hast thy inward understanding at all, remain true to thyself by avoiding the false cares of the world.

श्रीवसिष्ठ उवाच । यथास्थितमिदं विश्वं शान्तमाकाशनिर्मलम् । ब्रह्मैव जीवन्मुक्तानां बन्धमोक्षदृशः कुतः ॥ ३० ॥

śrīvasiṣṭha uvāca | yathāsthitamidaṃ viśvaṃ śāntamākāśanirmalam | brahmaiva jīvanmuktānāṃ bandhamokṣadṛśaḥ kutaḥ || 30 ||

Life is a precious treasure, and its loss is liked by no body; but I tell thee, in truth this life is a dream, and thou art naught in reality. (And this is the Verdict of the Sruti and no dictum of mine). Gloss.

एतत्संविन्नभो भाति यत्र यत्र यथा यथा । तत्र तत्र तथा तावत्तावत्तद्विन्दते ततम् ॥ ३१ ॥

etatsaṃvinnabho bhāti yatra yatra yathā yathā | tatra tatra tathā tāvattāvattadvindate tatam || 31 ||

Yet be not sorry that thou livest in vain, because thou hast lived such a nullity from before, and thy existence is but a delusion.

तेनानुभूतानि बहून्यनुभूयन्त एव च । जगन्ति सर्वात्मतया ब्रह्मरूपेण राघव ॥ ३२ ॥

tenānubhūtāni bahūnyanubhūyanta eva ca | jaganti sarvātmatayā brahmarūpeṇa rāghava || 32 ||

It is unreasonable to think thyself as so and so, because the delusion of self-existence of one's self, is now exploded by right reason.

धराकोटरनिर्मग्नवीतहव्यचिदात्मसु । जगत्सु तेष्वसंख्येषु नीरूपेषु महात्मसु ॥ ३३ ॥

dharākoṭaranirmagnavītahavyacidātmasu | jagatsu teṣvasaṃkhyeṣu nīrūpeṣu mahātmasu || 33 ||

Reason points the uniform entity of the selfsame Being at all times; it is sheer irrationality that tells thee of thy existence, at it is the want of true light that exhibits this darkness unto thee.

यः शक्रोऽनवबुद्धात्मा सोऽद्य दीनेषु पार्थिवः । कर्तुं प्रवृत्तो मृगयां क्षणेऽस्मिन्नपि कानने ॥ ३४ ॥

yaḥ śakro'navabuddhātmā so'dya dīneṣu pārthivaḥ | kartuṃ pravṛtto mṛgayāṃ kṣaṇe'sminnapi kānane || 34 ||

Reason will disprove thy entity as light removes the darkness; and it was in thy irrationality, my friend, that thou hast passed all this time in vain idea of thy separate existence.

यो हंसोऽनवबुद्धात्मा पाद्मे पैतामहेऽभवत् । स्थितः स एव दाशेन्द्रः कैलासवनकुञ्जके ॥ ३५ ॥

yo haṃso'navabuddhātmā pādme paitāmahe'bhavat | sthitaḥ sa eva dāśendraḥ kailāsavanakuñjake || 35 ||

It is because of this irrationality of thine, that thy gross ignorance has grown so great, as to be sad because of thy calamities only; and thy delusive desires have subjected thee to the devil, as boys are caught by their fancied demons and ghosts.

यो राजानवबुद्धात्मा भूमेः सौराष्ट्रमण्डले । स एषोऽद्य स्थितोऽन्ध्राणां ग्रामे बहुलपादपे ॥ ३६ ॥

yo rājānavabuddhātmā bhūmeḥ saurāṣṭramaṇḍale | sa eṣo'dya sthito'ndhrāṇāṃ grāme bahulapādape || 36 ||

After one has got rid of his former states of pain and pleasure, and his transitory desires in this temporary world; he comes to feel the delight of his soul, under the province of his right reason.

श्रीराम उवाच । मानसः किल सर्गोऽसौ वीतहव्यस्य तत्र ये । देहिनो भ्रान्तिपात्रं चेत्तद्देहाकारिणः कथम् ॥ ३७ ॥

śrīrāma uvāca | mānasaḥ kila sargo'sau vītahavyasya tatra ye | dehino bhrāntipātraṃ cettaddehākāriṇaḥ katham || 37 ||

It is thy reason that has wakened thee from thy dulness, and enlightened thy soul and mind with the light of truth; therefore should we bow down to reason above all others, as the only enlightener of our hearts and souls.

श्रीवसिष्ठ उवाच । यदि भ्रान्त्येकमात्रात्म वीतहव्यस्य तज्जगत् । तदिदं नाम ते राम किं भूयः परिभासते ॥ ३८ ॥

śrīvasiṣṭha uvāca | yadi bhrāntyekamātrātma vītahavyasya tajjagat | tadidaṃ nāma te rāma kiṃ bhūyaḥ paribhāsate || 38 ||

After the desires are cleared from thy heart, thou shalt find thyself as the great lord of all; and thou shalt rejoice in thyself, under the pure and pristine light of thy soul.

इदमप्यङ्ग चिन्मात्रं मनोमात्रभ्रमोपमम् । तदपि व्योम चिन्मात्रं मनोमात्रं भ्रमोपमम् ॥ ३९ ॥

idamapyaṅga cinmātraṃ manomātrabhramopamam | tadapi vyoma cinmātraṃ manomātraṃ bhramopamam || 39 ||

Being freed from thy desires, thou art set on the footing of the sovran lord of all; and the unreasonableness of desires growing in thy ignorance, will do away under the domain of reason.

वस्तुतस्तु न तद्राम जगन्नैवं न चेतरत् । तवापि न जगत्सत्ता ब्रह्मेदं भाति केवलम् ॥ ४० ॥

vastutastu na tadrāma jagannaivaṃ na cetarat | tavāpi na jagatsattā brahmedaṃ bhāti kevalam || 40 ||

And whether thou likest it or not, thy desires will fly from thy mind under the dominion of thy reason; as the deep darkness of night, flies at the advance of day light.

भावि भूतं भविष्यच्च यथेदं च तथेतरत् । जगत्सर्वमिदं दृश्यं संविन्मात्रमनोमयम् ॥ ४१ ॥

bhāvi bhūtaṃ bhaviṣyacca yathedaṃ ca tathetarat | jagatsarvamidaṃ dṛśyaṃ saṃvinmātramanomayam || 41 ||

The thorough extinction of thy desires, is attended with thy perfect bliss; therefore rely on the conclusion of thy nullity by every mode of reasoning.

एवंरूपमिदं यावन्न परिज्ञातमीदृशम् । वज्रसारदृढं तावज्ज्ञातं सत्परमाम्बरम् ॥ ४२ ॥

evaṃrūpamidaṃ yāvanna parijñātamīdṛśam | vajrasāradṛḍhaṃ tāvajjñātaṃ satparamāmbaram || 42 ||

When thou hast lorded over thy mind and thy organs, and thinkest thyself extinct at all times, thou hast secured to thy spirit every felicity for ever.

अज्ञानान्मन एवेदमित्थं संप्रविजृम्भते । प्रत्युल्लासविलासाभ्यां जलमम्बुनिधाविव ॥ ४३ ॥

ajñānānmana evedamitthaṃ saṃpravijṛmbhate | pratyullāsavilāsābhyāṃ jalamambunidhāviva || 43 ||

If thy mind is freed from its disquiet, and is set at rest, and becomes extinct in thy present state, it will not be revivified in future; when thou shalt have thy anaesthesia for ever.

यथास्थितेनैव चिदम्बरेण स्वचित्तमेवैति मनोभिधानम् । स्फारं कृतं तेन जगच्च दृश्यमेवं ततं नैव ततं च किंचित् ॥ ४४ ॥

yathāsthitenaiva cidambareṇa svacittamevaiti manobhidhānam | sphāraṃ kṛtaṃ tena jagacca dṛśyamevaṃ tataṃ naiva tataṃ ca kiṃcit || 44 ||

When I remain in my spiritual state, I seem to be in the fourth or highest heaven in myself; hence I discard my mind with its creation of the mental world from me for ever.