101. Chapter 101

श्रीवसिष्ठ उवाच । इति कुम्भवचो राजा भावयंस्तदकृत्रिमम् । स्वयमात्मपदे तस्मिन्क्षणं परिणतोऽभवत् ॥ १ ॥

śrīvasiṣṭha uvāca | iti kumbhavaco rājā bhāvayaṃstadakṛtrimam | svayamātmapade tasminkṣaṇaṃ pariṇato'bhavat || 1 ||

Vasishtha said:—After the prince had so far attended to the lectures of Kumbha, he remained for some time in silent and deep meditation of his soul as if in a state of trance.

बभूवामीलितमनोलोचनः शान्तवाङ्मुनिः । शिलातलादिवोत्कीर्णो निस्पन्दावयवाकृतिः ॥ २ ॥

babhūvāmīlitamanolocanaḥ śāntavāṅmuniḥ | śilātalādivotkīrṇo nispandāvayavākṛtiḥ || 2 ||

He continued with his intent-mind and fixed eyes and quite speechless all the while, and resembled the figure of a silent sage, and a carved statue without its motion and sensation.

ततो मुहूर्तमात्रेण प्रबुद्धं स्फुरितेक्षणम् । तमुवाच महाबाहो चूडाला कुम्भरूपिणी ॥ ३ ॥

tato muhūrtamātreṇa prabuddhaṃ sphuritekṣaṇam | tamuvāca mahābāho cūḍālā kumbharūpiṇī || 3 ||

And then as he awoke after a while with his twinkling eyes, he was thus accosted by Chudala in her disguised form of Kumbha the Brahman youth.

कुम्भ उवाच । कच्चिदस्मिन्पदे स्फारे शुद्धे विततनिर्मले । सुतल्पे निर्विकल्पानां सुखं विश्रान्तवानसि ॥ ४ ॥

kumbha uvāca | kaccidasminpade sphāre śuddhe vitatanirmale | sutalpe nirvikalpānāṃ sukhaṃ viśrāntavānasi || 4 ||

Kumbha said:—Say prince, how you enjoyed yourself in your short lived trance;did you feel in it that sweet composure of thy soul, as the yogis experience in their bed of steadfast meditation and unshaken hypnotism?

कच्चिदन्तः प्रबुद्धोसि कच्चिद्भ्रान्तिस्त्वयोज्झिता । कच्चिज्ज्ञेयं परिज्ञातं दृष्टं द्रष्टव्यमेव वा ॥ ५ ॥

kaccidantaḥ prabuddhosi kaccidbhrāntistvayojjhitā | kaccijjñeyaṃ parijñātaṃ dṛṣṭaṃ draṣṭavyameva vā || 5 ||

Say, were you awakened in your inmost soul, and set at large beyond the region of error and darkness; say, have you known the knowable one, and seen what is to be seen?

शिखिध्वज उवाच । भगवंस्त्वत्प्रसादेन महाविभवभूमिका । महती पदवी दृष्टा सर्वस्योर्ध्वं स्थिता मया ॥ ६ ॥

śikhidhvaja uvāca | bhagavaṃstvatprasādena mahāvibhavabhūmikā | mahatī padavī dṛṣṭā sarvasyordhvaṃ sthitā mayā || 6 ||

Sikhidvaja replied:—O Sir, it was by your good grace, that I have beheld a great glory in the most high heaven of heavens.

सतां विदितवेद्यानामहो बत महात्मनाम् । अपूर्वैकामृतमयः सङ्गः सारफलप्रदः ॥ ७ ॥

satāṃ viditavedyānāmaho bata mahātmanām | apūrvaikāmṛtamayaḥ saṅgaḥ sāraphalapradaḥ || 7 ||

I have beheld a state of bliss which is full of ambrosial delight, never yet known to mortals, and whose sight is the most ultimate reward of the wishes of the best and most intelligent men, and of saints and mahatmas of great and high souls.

जन्मनापि मया लब्धं यन्नाम न महामृतम् । तदद्य त्वत्समासङ्गात्तेनैवासादितं स्वयम् ॥ ८ ॥

janmanāpi mayā labdhaṃ yannāma na mahāmṛtam | tadadya tvatsamāsaṅgāttenaivāsāditaṃ svayam || 8 ||

It is in your society today, that I have felt a delight, to which I have never experienced in my life before.

अनन्तमाद्यममृतं चैतत्कमललोचन । कथं नासादितमभूत्पूर्वमात्मपदं मया ॥ ९ ॥

anantamādyamamṛtaṃ caitatkamalalocana | kathaṃ nāsāditamabhūtpūrvamātmapadaṃ mayā || 9 ||

O lotus eyed sage! I have heretofore, never enjoyed such a degree of spiritual bliss which knows no bounds and is a sea of ambrosial delight.

कुम्भ उवाच । मनस्युपशमं याते त्यक्तभोगैषणे स्थिते । कषायपाके निर्वृत्ते सर्वेन्द्रियगणस्य च ॥ १० ॥

kumbha uvāca | manasyupaśamaṃ yāte tyaktabhogaiṣaṇe sthite | kaṣāyapāke nirvṛtte sarvendriyagaṇasya ca || 10 ||

Kumbha said:—The mind becomes composed and tranquil, after subordination of its desire of enjoyments, and its indifference to the taste of sweet and bitter, and its full control over the organs of sense.

यान्ति चेतसि विश्रान्तिं विमला देशिकोक्तयः । यथा सितांशुके शुद्धे बिन्दवः कुङ्कुमाम्भसः ॥ ११ ॥

yānti cetasi viśrāntiṃ vimalā deśikoktayaḥ | yathā sitāṃśuke śuddhe bindavaḥ kuṅkumāmbhasaḥ || 11 ||

There arises a peace in the mind, which is purer than any earth born delight; and is as delightsome as the dew drops falling from flowers under the bright beams of cooling moonlight night.

कषायाणामनन्तानां संभृतानां शरीरकैः । स्ववासनास्वरूपाणामद्य पाकस्तवोदितः ॥ १२ ॥

kaṣāyāṇāmanantānāṃ saṃbhṛtānāṃ śarīrakaiḥ | svavāsanāsvarūpāṇāmadya pākastavoditaḥ || 12 ||

It is today, O prince, that your bad desires like the bitter taste of bodies, are bettered by your advancement in knowledge.

देहान्मलानि सर्वाणि कालेन कमलेक्षण । साधो वृक्षात्फलानीव पाकेन विगलन्त्यधः ॥ १३ ॥

dehānmalāni sarvāṇi kālena kamalekṣaṇa | sādho vṛkṣātphalānīva pākena vigalantyadhaḥ || 13 ||

It is by your holiness, O lotus-eyed prince, that the filth of your person is purged out; like the fruits of trees, falling off after they are ripened.

वासनात्मसु यातेषु मलेषु विमलं सखे । यद्वक्ति गुरुरन्तस्तद्विशतीषुर्यथा विसे ॥ १४ ॥

vāsanātmasu yāteṣu maleṣu vimalaṃ sakhe | yadvakti gururantastadviśatīṣuryathā vise || 14 ||

As the desire of the impure heart, becomes purified by reason it is then only capable of receiving the instructions of the wise, as the pipe draws the water inside.

कषायपाके संपन्ने त्वं मयाद्य विबोधितः । तेनाद्यैव तवाज्ञानक्षयो जातो महामते ॥ १५ ॥

kaṣāyapāke saṃpanne tvaṃ mayādya vibodhitaḥ | tenādyaiva tavājñānakṣayo jāto mahāmate || 15 ||

After the bitterness of your disposition, was tempered by my lectures; you have been awakened today to your spiritual knowledge by me.

अद्य पक्वकषायस्त्वमद्यैव ज्ञानसंकथाम् । अद्येह सोपदेशस्त्वमद्यैवासि प्रबुद्धवान् ॥ १६ ॥

adya pakvakaṣāyastvamadyaiva jñānasaṃkathām | adyeha sopadeśastvamadyaivāsi prabuddhavān || 16 ||

You are just now cleansed from your impurity, and immediately purified by your pure knowledge; even now it is that you have received my admonition, and have been instantly awakened to your knowledge.

शुभाशुभानां सर्वेषां कर्मणामद्य संक्षयः । सत्सङ्गव्यपदेशेन तव निष्पत्तिमागतः ॥ १७ ॥

śubhāśubhānāṃ sarveṣāṃ karmaṇāmadya saṃkṣayaḥ | satsaṅgavyapadeśena tava niṣpattimāgataḥ || 17 ||

You are purged today, from the merits and demerits of your good and bad conduct; and it is by the influence of good society, that you have got a new life in you.

यावदस्य दिनस्यैष पूर्वभागो महीपते । तावच्चेतोहंममेति तवाज्ञानं बभूव ह ॥ १८ ॥

yāvadasya dinasyaiṣa pūrvabhāgo mahīpate | tāvaccetohaṃmameti tavājñānaṃ babhūva ha || 18 ||

It was before the midday of this day, that I have come to know the edification and regeneration of your soul to spiritual light.

इदानीं मद्वचोबोधाच्चेतसि क्षयमागते । हृदयात्संपरित्यक्ते संप्रबुद्धोऽसि भूपते ॥ १९ ॥

idānīṃ madvacobodhāccetasi kṣayamāgate | hṛdayātsaṃparityakte saṃprabuddho'si bhūpate || 19 ||

I find you now, O prince, to be wakened in your mind, by your taking my words to your heart; and having now got rid of the feelings of your mind, you are awakened to your spiritual knowledge.

हृदि यावन्मनःसत्ता तावदज्ञानसस्थितिः । चित्ते चित्ततया त्यक्ते ज्ञानस्याभ्युदयो भवेत् ॥ २० ॥

hṛdi yāvanmanaḥsattā tāvadajñānasasthitiḥ | citte cittatayā tyakte jñānasyābhyudayo bhavet || 20 ||

As long as the mind has its seat and operations in the heart of man, so long does it retain its companion of ignorance by its side; but no sooner doth the mind forsake its residence in the heart, than pure knowledge comes to shine forth in it as the midday light.

द्वित्वैकत्वदृशौ चित्तं तदेवाज्ञानमुच्यते । एतयोर्यो लयो दृष्टेस्तज्ज्ञानं सा परा गतिः ॥ २१ ॥

dvitvaikatvadṛśau cittaṃ tadevājñānamucyate | etayoryo layo dṛṣṭestajjñānaṃ sā parā gatiḥ || 21 ||

It is the suspense of the mind between unity and duality, that is called its ignorance; and it is the subsidence of these that is known as knowledge, and the way to the salvation of the soul.

प्रबुद्धोऽसि विमुक्तोऽसि त्यक्तं चित्तं त्वया नृप । सदसत्तामयत्वं हि त्वया त्यक्तमसत्पदम् ॥ २२ ॥

prabuddho'si vimukto'si tyaktaṃ cittaṃ tvayā nṛpa | sadasattāmayatvaṃ hi tvayā tyaktamasatpadam || 22 ||

You are now awakened and emancipated, and your mind is driven away from your heart; you are now the reality and rescued from your unreality, and are set beyond this world of unreality.

वीतशोको निरायासो निःसङ्गोऽनन्य आत्मवान् । महोदयो मुनिर्मौनी स्वरूपे तिष्ठ निर्मले ॥ २३ ॥

vītaśoko nirāyāso niḥsaṅgo'nanya ātmavān | mahodayo munirmaunī svarūpe tiṣṭha nirmale || 23 ||

Rest in the pure state of thy soul, by being devoid of cares and anxieties; forsaking all society and relying your soul in no body and in nothing here; and by your becoming as the devout and Divine and silent sage or saint or muni.

शिखिध्वज उवाच । एवं हि भगवन् जन्तोर्मूर्खस्यैवास्ति चित्तभूः । प्रबुद्धस्य न तज्ज्ञस्य चित्तं नाम किल प्रभो ॥ २४ ॥

śikhidhvaja uvāca | evaṃ hi bhagavan jantormūrkhasyaivāsti cittabhūḥ | prabuddhasya na tajjñasya cittaṃ nāma kila prabho || 24 ||

Sikhidvaja said:—So I see sir, that all ignorant people rely mostly on their minds;but the few that are awakened to the knowledge of God, do not mind their minds.

जीवन्मुक्तास्तदेते हि विहरन्ति कथं वद । अविद्यमानमनसो युष्मदाद्यास्तथा नराः ॥ २५ ॥

jīvanmuktāstadete hi viharanti kathaṃ vada | avidyamānamanaso yuṣmadādyāstathā narāḥ || 25 ||

Now sir, please tell me, how the living liberated men conduct themselves in their lifetime in this world; and how do these unmindful men like yourself, manage yourselves herein.

इति मे कथयाशेषमन्यैः स्ववचनांशुभिः । हार्दं तमो मे निपुणमेवंप्रायैः प्रमार्जय ॥ २६ ॥

iti me kathayāśeṣamanyaiḥ svavacanāṃśubhiḥ | hārdaṃ tamo me nipuṇamevaṃprāyaiḥ pramārjaya || 26 ||

O! tell me fully and dispel by the lustre of your glowing words, the deep darkness that is seated in my heart.

कुम्भ उवाच । यथा वदसि तत्त्वज्ञ तत्तथैव हि नान्यथा । चित्तं हि जीवन्मुक्तानां नास्त्यङ्कुर इवाश्मनाम् ॥ २७ ॥

kumbha uvāca | yathā vadasi tattvajña tattathaiva hi nānyathā | cittaṃ hi jīvanmuktānāṃ nāstyaṅkura ivāśmanām || 27 ||

Kumbha replied:—All that you say prince, is exact and incontrovertible truth; the minds of the living liberated men are dead in themselves, and like blocks of stone, never vegetate nor sprout forth in the wishes.

पुनर्जननयोग्या या वासना घनवासना । सा प्रोक्ता चित्तशब्देन न सा तज्ज्ञस्य विद्यते ॥ २८ ॥

punarjananayogyā yā vāsanā ghanavāsanā | sā proktā cittaśabdena na sā tajjñasya vidyate || 28 ||

The gross desire that germinates in its wishes, which become the causes of the regeneration of men in some form or other, is known by the name of mind; and which becomes altogether extinct in men, knowing the truly knowable one.

यया वासनया तज्ज्ञा विहरन्तीह कर्मसु । तां त्वं सत्त्वाभिधां विद्धि पुनर्जननवर्जिताम् ॥ २९ ॥

yayā vāsanayā tajjñā viharantīha karmasu | tāṃ tvaṃ sattvābhidhāṃ viddhi punarjananavarjitām || 29 ||

The desire which guides the knowers of truth, in this life of action (or the active life) in the world; is known by the name of goodness (satva), and which is unproductive of future birth.

जीवन्मुक्ता महात्मानः सत्त्वस्थाः संयतेन्द्रियाः । विहरन्ति गतासङ्गं न चित्तस्थाः कदाचन ॥ ३० ॥

jīvanmuktā mahātmānaḥ sattvasthāḥ saṃyatendriyāḥ | viharanti gatāsaṅgaṃ na cittasthāḥ kadācana || 30 ||

The great-souled and living liberated men, being placed in their quality of goodness and having their organs under control; do not place any reliance in their minds.

मूढं चित्तं चित्तमाहुः प्रबुद्धं सत्त्वमुच्यते । अप्रबुद्धा हि चित्तस्थाः सत्त्वस्थास्तु महाधियः ॥ ३१ ॥

mūḍhaṃ cittaṃ cittamāhuḥ prabuddhaṃ sattvamucyate | aprabuddhā hi cittasthāḥ sattvasthāstu mahādhiyaḥ || 31 ||

The darkened mind is called the mind, but the enlightened one is known as the principle of goodness; the unenlightened rely in their minds, but enlightened men of great understanding confide in their goodness only.

भूयः प्रजायते चित्तं सत्त्वं भूयो न जायते । अप्रबुद्धस्य बन्धोस्ति न प्रबुद्धस्य भूपते ॥ ३२ ॥

bhūyaḥ prajāyate cittaṃ sattvaṃ bhūyo na jāyate | aprabuddhasya bandhosti na prabuddhasya bhūpate || 32 ||

The mind is repeatedly born with the body, but the nature of goodness is never reborn any more; the unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint.

सत्ववानसि संजातो महात्यागी स्थितो भवान् । अशेषेण त्वया चित्तं त्यक्तमद्येति वेद्म्यहम् ॥ ३३ ॥

satvavānasi saṃjāto mahātyāgī sthito bhavān | aśeṣeṇa tvayā cittaṃ tyaktamadyeti vedmyaham || 33 ||

Now sir, you are become of the nature of goodness, and deserves the title of the forsaker of all things; and I understand you to have quite got rid of the propensities of your mind.

समस्तवासनोन्मुक्तो राजन्नद्यैव राजसे । आकाशसाम्यमायातं मन्ये तव मुने मनः ॥ ३४ ॥

samastavāsanonmukto rājannadyaiva rājase | ākāśasāmyamāyātaṃ manye tava mune manaḥ || 34 ||

I find you today as brilliant as the full moon, freed from the shadows of the eclipse;and your mind to have become as lucid as the clear firmament, without any tinge in it.

शमं प्राप्तोऽसि परमं सिद्धः समसमस्थितिः । अयं हि स महात्यागः सर्वं यत्तत्समुज्झितम् ॥ ३५ ॥

śamaṃ prāpto'si paramaṃ siddhaḥ samasamasthitiḥ | ayaṃ hi sa mahātyāgaḥ sarvaṃ yattatsamujjhitam || 35 ||

You have got that equanimity, which is characteristic of the consummate yogi; this is called that total renunciation of all, which you exhibit in yourself.

स्वर्गापवर्गवित्तादि तपोदानफलाद्यपि । प्रबुद्धमेधया साधो धिया परमबोधया ॥ ३६ ॥

svargāpavargavittādi tapodānaphalādyapi | prabuddhamedhayā sādho dhiyā paramabodhayā || 36 ||

The enlightened understanding is freed from the trammels, of its desire of heaven and future rewards, and its observance of austerities and charity, by means of its superior knowledge.

तपो नाम कियन्मात्रदुःखक्षयकरं भवेत् । क्षयातिशयनिर्मुक्तं यत्सुखं समतामयम् ॥ ३७ ॥

tapo nāma kiyanmātraduḥkhakṣayakaraṃ bhavet | kṣayātiśayanirmuktaṃ yatsukhaṃ samatāmayam || 37 ||

All austerities and mortifications, serve but to procure a short lived cessation of pain; but the happiness which is wholly free from its decay, is to be found only in one's equanimity and indifference under all circumstances of life.

तत्सत्तद्वस्तु तत्किंचिन्न तु स्वर्गादि भङ्गुरम् । भावाभावैरुपारूढं स्थिताधिगतवेदनम् ॥ ३८ ॥

tatsattadvastu tatkiṃcinna tu svargādi bhaṅguram | bhāvābhāvairupārūḍhaṃ sthitādhigatavedanam || 38 ||

That thing must be truly good, which is different from the enjoyment of temporary bliss of heaven, and altogether different from an existent pleasure, which is both preceded as well as followed by pain.

स्वर्गो नाम किमानन्दः सोपि संदेहसंस्थितः । अप्राप्तस्वात्मसंसिद्धेः क्रियाकाण्डः शुभो भवेत् ॥ ३९ ॥

svargo nāma kimānandaḥ sopi saṃdehasaṃsthitaḥ | aprāptasvātmasaṃsiddheḥ kriyākāṇḍaḥ śubho bhavet || 39 ||

We are all doubtful of the happiness, that most await on us hereafter in heaven; and what are our religious acts, but for the purpose of procuring some happiness to those, who are unacquainted with the consummate felicity of their souls, derived from their spiritual knowledge.

येन नासादितं हेम रीतिं किं स परित्यजेत् । चूडालादिसमासङ्गाद्भवेज्ज्ञत्वं सुखेन ते ॥ ४० ॥

yena nāsāditaṃ hema rītiṃ kiṃ sa parityajet | cūḍālādisamāsaṅgādbhavejjñatvaṃ sukhena te || 40 ||

Let them use their ornaments of brass, who have no gold ornaments for their persons;so let the ignorant adhere to their ritual and not the wise who are quite happy in their knowledge. But you, O prince, have happily come both to your knowledge and happiness in the company of Chudala and others.

तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये । आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ॥ ४१ ॥

tatkimarthamanarthe'sminnimagnastvaṃ tapomaye | āśramādivikalpāṃśasādhyasyādya kukarmaṇaḥ || 41 ||

Why therefore are you devoted in vain, to the observance of your austerities; because the mortifications and penance of asceticism, are prescribed for the expiation of the prior misdeeds of men.

आद्यन्तावस्य सुमते मध्य एव सुखं स्म भो । यतस्ते समयो जातो यस्मिन्परिणमन्ति च ॥ ४२ ॥

ādyantāvasya sumate madhya eva sukhaṃ sma bho | yataste samayo jāto yasminpariṇamanti ca || 42 ||

The beginning and end of asceticism are both attended with pain, the middle alone promises a short and temporary happiness; and as mortifications are mere preparatory to the purification of the soul.

तपोरूपा विकल्पांशास्तत्र बद्धपदो भव । चिद्व्योम्नोनभसोत्यच्छात्सर्वेभावाः समुत्थिताः ॥ ४३ ॥

taporūpā vikalpāṃśāstatra baddhapado bhava | cidvyomnonabhasotyacchātsarvebhāvāḥ samutthitāḥ || 43 ||

Remain steady in that pure knowledge, which is said to be the result of penitence; and the purity of the soul being had with the clearness of the intellectual sphere, all things and thoughts will be as perspicuous to view as in the clear light of the sky.

तथैव परिदृश्यन्ते तत्रैव विलयं गताः । इदं कार्यमिदं नेति संकल्पा ब्रह्मबिन्दवः ॥ ४४ ॥

tathaiva paridṛśyante tatraiva vilayaṃ gatāḥ | idaṃ kāryamidaṃ neti saṃkalpā brahmabindavaḥ || 44 ||

All things are seen to rise and disappear in the vacuous sphere of the divine intellect, and the thoughts of our good and bad actions, are as the drops of rain which mix with the waters of the immeasurable ocean of the Divine soul.

वन्ध्यं शिखिध्वज त्यक्त्वा पूर्णमेव समाश्रय । इष्टं मे प्रार्थयस्वेति यथैव प्रार्थ्यते सखे ॥ ४५ ॥

vandhyaṃ śikhidhvaja tyaktvā pūrṇameva samāśraya | iṣṭaṃ me prārthayasveti yathaiva prārthyate sakhe || 45 ||

Therefore, O Sikhidvaja, abandon the barren soil (of rituals), and resort to the abundant field (of divine knowledge); and ask of me to know your best good, as men desire to know of their best friends.

स्त्रिया तथैव स कथं दयितः प्रार्थ्यते स्वयम् । संकल्परचितानेतान्भावानापतभासुरान् ॥ ४६ ॥

striyā tathaiva sa kathaṃ dayitaḥ prārthyate svayam | saṃkalparacitānetānbhāvānāpatabhāsurān || 46 ||

As a wife that requires her husband, refrains from asking petty things of him; so should you refrain from asking of trifling blessings from thy God, if thou dost require thy communion with him. And know the objects of thy desire, are not always for thy good.

गृह्णन्ति न महात्मानः प्राज्ञा जलरवीनिव । स्वर्गमोक्षादिफलदं यत्किंचित्सर्वमेव तत् ॥ ४७ ॥

gṛhṇanti na mahātmānaḥ prājñā jalaravīniva | svargamokṣādiphaladaṃ yatkiṃcitsarvameva tat || 47 ||

As no wise man runs to grasp the sun, in his reflection in the water;so should you never pursue after the pleasures of heaven or felicity of liberation, after thou hast found him in thy own spirit.

त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव । सत्त्वं सत्त्वेन नाशेन नाश्यं हि विगतस्पृहः ॥ ४८ ॥

tyaktvā samasamābhāso yo'syasāveva vai bhava | sattvaṃ sattvena nāśena nāśyaṃ hi vigataspṛhaḥ || 48 ||

Forsake what is unstable, though it may appear as stable to thee;and thou always stable, by leaving the unstable to perish by itself.

पदार्थौघमिमं गृह्णंस्तिष्ठास्पन्दितचित्तभूः । अपरिस्पन्दचित्तस्य संसृतिर्नेह धावति ॥ ४९ ॥

padārthaughamimaṃ gṛhṇaṃstiṣṭhāspanditacittabhūḥ | aparispandacittasya saṃsṛtirneha dhāvati || 49 ||

Knowing the instability of things, preserve the stability of thy mind, because the motionless mind perceives no fluctuation of its thoughts, nor the changes and motions of things.

पौरुषप्रभवा साधो विपत्तिर्हि मतौ यथा । यानि यानीह दुःखानि प्रस्फुरन्ति जगत्त्रये ॥ ५० ॥

pauruṣaprabhavā sādho vipattirhi matau yathā | yāni yānīha duḥkhāni prasphuranti jagattraye || 50 ||

All our evils proceed from the acts of our bodies, as well as from the thoughts and action of our minds;these two are main springs of the miseries of men, in all places and times.

चेतश्चापलजान्येव तानि तानि महीपते । स्थिरं शान्तं गतस्पन्दं यस्य चित्तमचापलम् । सदैव स महानन्दी साम्राज्यस्य स भाजनम् ॥ ५१ ॥

cetaścāpalajānyeva tāni tāni mahīpate | sthiraṃ śāntaṃ gataspandaṃ yasya cittamacāpalam | sadaiva sa mahānandī sāmrājyasya sa bhājanam || 51 ||

Curb the fickleness of your mind, and be ever calm and quiet; if you desire to enjoy the happiness of quiet and rest.

अथ चेतसि तत्त्वज्ञ स्पन्दास्पन्दौ त्वमेकताम् । नीत्वा तिष्ठ यथाकाममैक्यमागत्य शाश्वतम् ॥ ५२ ॥

atha cetasi tattvajña spandāspandau tvamekatām | nītvā tiṣṭha yathākāmamaikyamāgatya śāśvatam || 52 ||

Know all motions and its want to dwindle into perfect rest, in the mind of the truly wise men; hold them therefore in equal light and be happy forever.

शिखिध्वज उवाच । कथमैक्यं विभो यातः स्पन्दास्पन्दाविमावुभौ । सर्वसंशयविच्छेदकारिन्नेतद्वदाशु मे ॥ ५३ ॥

śikhidhvaja uvāca | kathamaikyaṃ vibho yātaḥ spandāspandāvimāvubhau | sarvasaṃśayavicchedakārinnetadvadāśu me || 53 ||

Sikhidvaja said:—Tell me sir, how can the motion and force of a thing be one and the same with its immobility and rest; and you who are the remover of my doubts, will I dare say quickly clear this point to me.

कुम्भ उवाच । एकं वस्तु जगत्सर्वं चिन्मात्रं वारिवाम्बुधि । तदेव स्पन्दते धीभिः शुद्धवारिव वीचिभिः ॥ ५४ ॥

kumbha uvāca | ekaṃ vastu jagatsarvaṃ cinmātraṃ vārivāmbudhi | tadeva spandate dhībhiḥ śuddhavāriva vīcibhiḥ || 54 ||

Kumbha replied:—There is one thing only, which also the all and whole of this universe; it is as the water of the sea, and is agitated by its intelligence, as the sea water is agitated into billows.

ब्रह्म चिन्मात्रममलं सत्त्वमित्यादिनामकम् । यद्गीतं तदिदं मूढाः पश्यन्त्यङ्ग जगत्तया ॥ ५५ ॥

brahma cinmātramamalaṃ sattvamityādināmakam | yadgītaṃ tadidaṃ mūḍhāḥ paśyantyaṅga jagattayā || 55 ||

The immensity of Brahma, which is named the only essence and is of the form of the pure intellect; is beheld in the shape of the formal world by the ignorant.

चित्स्पन्द एव सर्वस्वं सर्गे तस्माद्धि संसृतिः । परिस्पन्दो हि विन्ध्यादिशब्दस्पन्दसमं परम् ॥ ५६ ॥

citspanda eva sarvasvaṃ sarge tasmāddhi saṃsṛtiḥ | parispando hi vindhyādiśabdaspandasamaṃ param || 56 ||

The agitation of the intellect is all in all in the world and constitute the moving principle of the universe.

चितः स एव चेत्स्पन्दस्तथाऽस्पन्दश्च भावितः । एकरूपतया नाम तत्रेदममलं शिवम् ॥ ५७ ॥

citaḥ sa eva cetspandastathā'spandaśca bhāvitaḥ | ekarūpatayā nāma tatredamamalaṃ śivam || 57 ||

The agitation of the intellect being concomitant with the divine spirit, it is alike to its stillness, and the unity of these two forms the spirit of God called Siva or Zeus.

सर्गश्चित्स्पन्दमात्रात्मा सम्यग्दृष्टौ विलीयते । उदेत्यसम्यग्दृष्टीनां रज्ज्वां सर्पभ्रमो यथा ॥ ५८ ॥

sargaścitspandamātrātmā samyagdṛṣṭau vilīyate | udetyasamyagdṛṣṭīnāṃ rajjvāṃ sarpabhramo yathā || 58 ||

The agitation of the divine spirit in the work of creation, vanishes before the sight of perfect understandings; though it appears to be in active operation to the ignorant, who view it as they do a false snake in the rope.

सस्पन्दा चित्तदभिधा निःस्पन्दा त्वियमातता । तुर्यातीतपदारूढा वाचा वक्तुं न पार्यते ॥ ५९ ॥

saspandā cittadabhidhā niḥspandā tviyamātatā | turyātītapadārūḍhā vācā vaktuṃ na pāryate || 59 ||

The intellect is ever busy and active, from which it derives its name (chit—intellect). But the inactive spirit which is all pervasive, is both inexpressible as well as inconceivable, owing to its devoid of all attributes.

शास्त्रसज्जनसंपर्कसंतताभ्यासयोगतः । कालेनामलतां याते चेतसीन्दाविवोदिता ॥ ६० ॥

śāstrasajjanasaṃparkasaṃtatābhyāsayogataḥ | kālenāmalatāṃ yāte cetasīndāvivoditā || 60 ||

It is by long study of the sastras and association with the wise, as also by continued practice of yoga, that the light of the supreme spirit dawns in the inner soul, like the rising moon with her benign beams.

एतत्केवलमाभातं स्वानुभूतिभिराततम् । कथ्यते स्वानुभूतेषु स्वयं स्वं रूपमात्मना ॥ ६१ ॥

etatkevalamābhātaṃ svānubhūtibhirātatam | kathyate svānubhūteṣu svayaṃ svaṃ rūpamātmanā || 61 ||

The supreme spirit is only to be perceived by our understanding, from the benign rays which it spreads over it; and this says by the wise to be the light of the holy spirit.

प्राप्तोऽसि सारं स्वमनादिमध्यमत्रैव तिष्ठ स्वपदे निविष्टः । नो रूपनिर्भेदमहाचिदात्मा जातोऽसि साधो खलु वीतशोकः ॥ ६२ ॥

prāpto'si sāraṃ svamanādimadhyamatraiva tiṣṭha svapade niviṣṭaḥ | no rūpanirbhedamahācidātmā jāto'si sādho khalu vītaśokaḥ || 62 ||

You have now known the essence of your soul, which is without its beginning, middle and end, and must for ever continue in it as your real and true state; there is no other distinct form of the great intellectual soul, wherefore know this as yourself, and remain from all sorrow and pain.