11. Chapter 11

श्रीवसिष्ठ उवाच । पुनःपुनरिदं राम प्रबोधार्थं मयोच्यते । अभ्यासेन विना साधो नाभ्युदेत्यात्मभावना ॥ १ ॥

śrīvasiṣṭha uvāca | punaḥpunaridaṃ rāma prabodhārthaṃ mayocyate | abhyāsena vinā sādho nābhyudetyātmabhāvanā || 1 ||

Vasishtha said:—I tell you again and repeatedly O pious Rama! for your understanding, that you can never know the spirit without your constant habit, of contemplating on it in your self-cogitation.

अज्ञानमेतद्बलवदविद्येतरनामकम् । जन्मान्तरसहस्रोत्थं घनं स्थितिमुपागतम् ॥ २ ॥

ajñānametadbalavadavidyetaranāmakam | janmāntarasahasrotthaṃ ghanaṃ sthitimupāgatam || 2 ||

It is gross ignorance which is known as nescience, and it becomes compact by the accumulated erroneous knowledge of previous births and past life.

सबाह्याभ्यन्तरं सर्वैरिन्द्रियैरनुभूयते । भावाभावेषु देहस्य तेनातिघनतां गतम् ॥ ३ ॥

sabāhyābhyantaraṃ sarvairindriyairanubhūyate | bhāvābhāveṣu dehasya tenātighanatāṃ gatam || 3 ||

The perceptions of the external and internal senses of body, both in the states of sensibility and insensibility, are also the causes of great errors or ignorance crasse of embodied beings.

आत्मज्ञानं तु सर्वेषामिन्द्रियाणामगोचरम् । सत्तां केवलमायाति मनःषष्ठेन्द्रियक्षये ॥ ४ ॥

ātmajñānaṃ tu sarveṣāmindriyāṇāmagocaram | sattāṃ kevalamāyāti manaḥṣaṣṭhendriyakṣaye || 4 ||

Spiritual knowledge is far beyond the cognizance of the senses, and is only to be arrived at after subjection of the five external organs of sense, as also of the mind which is the sixth organ of sensation.

प्रोल्लङ्घयेन्द्रियजां वृत्तिं यत्स्थितं तत्कथं किल । याति प्रत्यक्षतां जन्तोः प्रत्यक्षातीतवृत्तिमत् ॥ ५ ॥

prollaṅghayendriyajāṃ vṛttiṃ yatsthitaṃ tatkathaṃ kila | yāti pratyakṣatāṃ jantoḥ pratyakṣātītavṛttimat || 5 ||

How then is it possible to have a sensible knowledge of the spirit, whose essence is beyond the reach of our faculties of sense, and whose powers transcend those of all our sensible organs? (i.e. Neither is the spirit perceptible by our senses, nor does it perceive all things by senses like ours). So the Srutis He is not to be perceived by the faculties of our sense, who does and perceives all with our organs.

त्वमविद्यालतामेतां प्ररूढां हृदयद्रुमे । ज्ञानाभ्यासविलासासिपातैश्छिन्धि स्वसिद्धये ॥ ६ ॥

tvamavidyālatāmetāṃ prarūḍhāṃ hṛdayadrume | jñānābhyāsavilāsāsipātaiśchindhi svasiddhaye || 6 ||

You must cut off this creeper of ignorance, which has grown up in the hollow of the tree of your heart, with the sharp sword of your knowledge, if you should have your consummation as an adept in divine wisdom.

यथा विहरति ज्ञातज्ञेयो जनकभूपतिः । आत्मज्ञानाभ्यासपरस्तथा विहर राघव ॥ ७ ॥

yathā viharati jñātajñeyo janakabhūpatiḥ | ātmajñānābhyāsaparastathā vihara rāghava || 7 ||

Conduct yourself Rama! in the same manner in the practice of your spiritual knowledge, as the king Janaka does with his full knowledge of all that is knowable to man.

निश्चयोऽयमभूत्तस्य कार्याकार्यविहारिणः । जाग्रतस्तिष्ठतो वापि तज्ज्ञानां तेन सत्यता ॥ ८ ॥

niścayo'yamabhūttasya kāryākāryavihāriṇaḥ | jāgratastiṣṭhato vāpi tajjñānāṃ tena satyatā || 8 ||

He is quite confident in his certain knowledge of the main truth, both when he is employed in his active duties, in his waking state as well as when he remains quiet at his leisure.

निश्चयेन हरिर्येन विविधाचारकारिणा । योनिष्ववतरत्युर्व्यां तत्तज्ज्ञत्वमुदाहृतम् ॥ ९ ॥

niścayena hariryena vividhācārakāriṇā | yoniṣvavataratyurvyāṃ tattajjñatvamudāhṛtam || 9 ||

It was by his reliance on this certain truth, that Hari was led to the performance of his various acts in his repeated births or incarnations.

निश्चयो यस्त्रिनेत्रस्य कान्तया सह तिष्ठतः । ब्रह्मणो वाप्यरागस्य स ते भवतु राघव ॥ १० ॥

niścayo yastrinetrasya kāntayā saha tiṣṭhataḥ | brahmaṇo vāpyarāgasya sa te bhavatu rāghava || 10 ||

May you, Rama! be certain of the main truth, which conducted the three-eyed god Siva in the company of his fair consort; and which led the dispassionate Brahma to the act of creation.

यो निश्चयः सुरगुरोर्वाक्पतेर्भार्गवस्य च । दिवाकरस्य शशिनः पवनस्यानलस्य च ॥ ११ ॥

yo niścayaḥ suragurorvākpaterbhārgavasya ca | divākarasya śaśinaḥ pavanasyānalasya ca || 11 ||

It was the assurance of this eternal verity, which led the preceptors of the gods and demons, even Brihaspati and Bhargava, in their duties; and which guide the sun and moon in their courses, and even directs the elements of fire and air in the wonted ways.

नारदस्य पुलस्त्यस्य मम चाङ्गिरसस्तथा । प्रचेतसो भृगोश्चैव क्रतोरत्रेः शुकस्य च ॥ १२ ॥

nāradasya pulastyasya mama cāṅgirasastathā | pracetaso bhṛgoścaiva kratoratreḥ śukasya ca || 12 ||

This truth was well known to the host of Sages, including Narada and Pulastya, Angira and Pracheta, and Bhrigu Krutu, Atri and Suka, as it is known to me also.

अन्येषामेव विप्रेन्द्र राजर्षीणां च राघव । यो निश्चयो विमुक्तानां जीवतां ते भवत्वसौ ॥ १३ ॥

anyeṣāmeva viprendra rājarṣīṇāṃ ca rāghava | yo niścayo vimuktānāṃ jīvatāṃ te bhavatvasau || 13 ||

This is the certainty which has been arrived at by all other learned Brahmans and Sages, and this is the firm belief of every body, that has been liberated in his life time.

श्रीराम उवाच । येनैते भगवन्धीरा निश्चयेन महाधियः । विशोकाः संस्थितास्तन्मे ब्रह्मन्प्रब्रूहि तत्त्वतः ॥ १४ ॥

śrīrāma uvāca | yenaite bhagavandhīrā niścayena mahādhiyaḥ | viśokāḥ saṃsthitāstanme brahmanprabrūhi tattvataḥ || 14 ||

Rama said:—Tell me truly, O venerable sir, the true nature of the truth, on which the great gods and wisest sages, have grounded their belief, and became freed from their sorrow and grief.

श्रीवसिष्ठ उवाच । राजपुत्र महाबाहो विदिताखिलवेद्य हे । स्फुटं श्रृणु यथा पृष्टमयमेषां हि निश्चयः ॥ १५ ॥

śrīvasiṣṭha uvāca | rājaputra mahābāho viditākhilavedya he | sphuṭaṃ śrṛṇu yathā pṛṣṭamayameṣāṃ hi niścayaḥ || 15 ||

Vasishtha replied:—Hear me tell you! O worthy prince that art great in arms as in thy knowledge of all things, the plain truth in reply to your question, and the certitude arrived at by all of them.

यदिदं किंचिदाभोगि जगज्जालं प्रदृश्यते । तत्सर्वममलं ब्रह्म भवत्येतद्व्यवस्थितम् ॥ १६ ॥

yadidaṃ kiṃcidābhogi jagajjālaṃ pradṛśyate | tatsarvamamalaṃ brahma bhavatyetadvyavasthitam || 16 ||

All these spacious worlds, that you behold to be spread all about you, they are all that One or on, and are situated in the immensity of Brahma.

ब्रह्म चिद्ब्रह्म भुवनं ब्रह्म भूतपरम्पराः । ब्रह्माहं ब्रह्म मच्छत्रुर्ब्रह्म सन्मित्रबान्धवाः ॥ १७ ॥

brahma cidbrahma bhuvanaṃ brahma bhūtaparamparāḥ | brahmāhaṃ brahma macchatrurbrahma sanmitrabāndhavāḥ || 17 ||

Brahma is the intellect, and the same is this world and all its animate and inanimate creatures also; Myself and Brahma and so art thou thyself, and such are all our friends and foes beside us.

ब्रह्म कालत्रयं तच्च ब्रह्मण्येव व्यवस्थितम् । तरङ्गमालयाम्भोधिर्यथात्मनि विवर्धते ॥ १८ ॥

brahma kālatrayaṃ tacca brahmaṇyeva vyavasthitam | taraṅgamālayāmbhodhiryathātmani vivardhate || 18 ||

Brahma is the tripletime of the past, present and future, all which are comprehended in his eternity; in the manner of the continuity of waves, billows and surges, contained in the immensity of the ocean.

तथा पदार्थलक्ष्म्येत्थमिदं ब्रह्म विवर्धते । गृह्यते ब्रह्मणा ब्रह्म भुज्यते ब्रह्म ब्रह्मणा ॥ १९ ॥

tathā padārthalakṣmyetthamidaṃ brahma vivardhate | gṛhyate brahmaṇā brahma bhujyate brahma brahmaṇā || 19 ||

It is thus the same Brahma that appears to us in all the various forms of our perception, and in the different shapes of the actor, action and its act, as those of the feeder, feeding and the food, and of the receiver, reception and the thing received. (There being but the only unity of God, the same is changed to all forms of action and passion and so says the poet "that change through all and yet in all the same"and also unvaried in all with a varied name. This the vedanta says to be the vivarta rupa or the one changed in many form vividha many, and varta let vertuus changed [Sanskrit: paribatta].

ब्रह्म ब्रह्मणि बृंहाभिर्ब्रह्मशक्त्येव बृंहति । ब्रह्म मच्छत्रुरूपं मे ब्रह्मणोऽप्रियकृद्यदि ॥ २० ॥

brahma brahmaṇi bṛṃhābhirbrahmaśaktyeva bṛṃhati | brahma macchatrurūpaṃ me brahmaṇo'priyakṛdyadi || 20 ||

Brahma expands in himself by his power of evolution, or unfolding himself by his vivarta sakti; Hence He would be our enemy if he would do any thing unfavourable into us. (God is good and never does any evil to any one: all he does in and to himself)?

तद्ब्रह्मणि ब्रह्मनिष्ठं किमन्यत्कस्यचित्कृतम् । रागादीनामवस्थानं कल्पितानां खवृक्षवत् ॥ २१ ॥

tadbrahmaṇi brahmaniṣṭhaṃ kimanyatkasyacitkṛtam | rāgādīnāmavasthānaṃ kalpitānāṃ khavṛkṣavat || 21 ||

Thus Brahma being situated and employed with himself, does nothing aught of good or evil to any other. The attribution of passions to him, is as the planting of a tree in empty air.

असंकल्पेन नष्टानां कः प्रसङ्गोऽत्र वर्धते । ब्रह्मण्येव हि सर्वस्मिंश्चरणस्पन्दनादिकम् ॥ २२ ॥

asaṃkalpena naṣṭānāṃ kaḥ prasaṅgo'tra vardhate | brahmaṇyeva hi sarvasmiṃścaraṇaspandanādikam || 22 ||

How very delighted are they that are dead to their desires, to reflect on this truth, that they are continually living and moving in the all pervading Brahma.

स्फुरति ब्रह्म सकलं सुखितादुःखिते कुतः । ब्रह्म ब्रह्मणि संतृप्तं ब्रह्म ब्रह्मणि संस्थितम् ॥ २३ ॥

sphurati brahma sakalaṃ sukhitāduḥkhite kutaḥ | brahma brahmaṇi saṃtṛptaṃ brahma brahmaṇi saṃsthitam || 23 ||

All things are full of Brahma, and there is naught of pleasure or pain herein; Brahma resides in his self-same all and is pleased with all in himself.

स्फुरति ब्रह्मणि ब्रह्म नाहमस्मीतरात्मकः । घटो ब्रह्म पटो ब्रह्म ब्रह्माहमिदमाततम् ॥ २४ ॥

sphurati brahmaṇi brahma nāhamasmītarātmakaḥ | ghaṭo brahma paṭo brahma brahmāhamidamātatam || 24 ||

The Lord is manifest in his Lordship, and I am no other person beside himself; this pot and that painting and I myself, are full with the self-same Brahma.

अतो रागविरागाणां मृषेव कलनेह का । मरणब्रह्मणि स्वैरं देहब्रह्मणि संगते ॥ २५ ॥

ato rāgavirāgāṇāṃ mṛṣeva kalaneha kā | maraṇabrahmaṇi svairaṃ dehabrahmaṇi saṃgate || 25 ||

Hence it is in vain to speak of our attachment or aversion to worldliness, since we bear our bodies and dare to die in Brahma only.

दुःखितानाम कैव स्याद्रज्जुसर्पभ्रमोपमा । संभोगादौ सुखं ब्रह्मण्यास्थिते देहब्रह्मणि ॥ २६ ॥

duḥkhitānāma kaiva syādrajjusarpabhramopamā | saṃbhogādau sukhaṃ brahmaṇyāsthite dehabrahmaṇi || 26 ||

Our bodies being the abodes of Brahma, it is as false to think to our bodily pains, as also of our pleasure in bodily enjoyments, as to take a rope for a serpent.

संपन्नमेतन्म इति मुधा स्यात्कलना कुतः । वीच्यम्भसोः स्पन्दवतोर्न त्वन्यदम्बुनो यथा ॥ २७ ॥

saṃpannametanma iti mudhā syātkalanā kutaḥ | vīcyambhasoḥ spandavatorna tvanyadambuno yathā || 27 ||

How say you, that this or that is your doing, when you have the power of doing nothing. The fluctuation of the billows on the surface of the sea, cannot agitate the waters of the deep below).

त्वत्तामत्ते तथा न स्तो ब्रह्मणि स्पन्दरूपिणि । यथावर्तमृते तोये न किंचिन्म्रियते क्वचित् ॥ २८ ॥

tvattāmatte tathā na sto brahmaṇi spandarūpiṇi | yathāvartamṛte toye na kiṃcinmriyate kvacit || 28 ||

Myself, thyself and himself, and all others, are but the breaths of the universal spirit; and they heave and then subside to rest as waves of the sea; but the spirit of God, like the water of the deep, neither rises nor falls as ourselves or the fleeting waves at any time.

मृतिब्रह्मत्वमायाते देहब्रह्मणि वै तथा । यथा चलाचले तोये त्वत्तामत्ते न तिष्ठतः ॥ २९ ॥

mṛtibrahmatvamāyāte dehabrahmaṇi vai tathā | yathā calācale toye tvattāmatte na tiṣṭhataḥ || 29 ||

All persons returning to Brahma after their death, have their bodies also reduced into Him and retain their personal identity in Him in the same manner, as the moving and unmoving waters rest alike in the sea.

तथा जडाजडे रूपे न स्थिते परमात्मनि । कटकत्वं यथा हेम्नो यथावर्तो जलस्य च ॥ ३० ॥

tathā jaḍājaḍe rūpe na sthite paramātmani | kaṭakatvaṃ yathā hemno yathāvarto jalasya ca || 30 ||

All moving and unmoving souls and bodies, rest alike in the supreme Brahma; as the jiva and its form reside in God, and the whirling and still waters remain in the same sea.

तदतद्भावरूपेयं तथा प्रकृतिरात्मनः । इदं हि जीवभूतात्म जडरूपमिदं भवेत् ॥ ३१ ॥

tadatadbhāvarūpeyaṃ tathā prakṛtirātmanaḥ | idaṃ hi jīvabhūtātma jaḍarūpamidaṃ bhavet || 31 ||

The soul and the body, are the two states of the likeness and unlikeness of Brahma, the one is the living soul of bodies, and the other is the gross body itself.

इत्यज्ञानात्मनो मोहो नच ज्ञानात्मनः क्वचित् । अज्ञस्य दुःखौघमयं ज्ञस्यानन्दमयं जगत् ॥ ३२ ॥

ityajñānātmano moho naca jñānātmanaḥ kvacit | ajñasya duḥkhaughamayaṃ jñasyānandamayaṃ jagat || 32 ||

Irrational souls, that are ignorant of this truth, are verily subject to delusion; but the rational souls are not so, but enjoy their full bliss on earth, while the other is ever doomed to misery.

अन्धं भुवनमन्धस्य प्रकाशं तु सचक्षुषः । जगदेकात्मकं ज्ञस्य मूर्खस्यातीव दुःखदम् ॥ ३३ ॥

andhaṃ bhuvanamandhasya prakāśaṃ tu sacakṣuṣaḥ | jagadekātmakaṃ jñasya mūrkhasyātīva duḥkhadam || 33 ||

The blind behold the world all dark, while the eye-sighted find it fully bright and shining; so the wise are blessed with the knowledge of the one soul of the whole, while the ignorant are immerged in misery, by their want of such knowledge.

शिशोरिव स्फुरद्यक्षा निशा पुंसस्तु केवला । अस्मिन्ब्रह्मघटे नित्यमेकस्मिन्सर्वतः स्थिते ॥ ३४ ॥

śiśoriva sphuradyakṣā niśā puṃsastu kevalā | asminbrahmaghaṭe nityamekasminsarvataḥ sthite || 34 ||

As the darkness of the night, presents its goblins and spectres, to the sight of children only, and not those of the grown up and adult; so the world presents its delusions to ignorant and never to the wise, who behold one Brahma only in all things before them.

न किंचिन्म्रियते नाम न च किंचन जीवति । यथोल्लासविलासेषु न नश्यति न जायते ॥ ३५ ॥

na kiṃcinmriyate nāma na ca kiṃcana jīvati | yathollāsavilāseṣu na naśyati na jāyate || 35 ||

There is nothing here that lives of itself, nor dies away to nothing; all equally exist in God at all time, and nothing is doomed to be born or perish herein to happiness or misery.

तरङ्गादिमहाम्भोधौ भूतवृन्दं तथात्मनि । इदं नास्तीदमस्तीति भ्रान्तिर्नामात्मनात्मनि ॥ ३६ ॥

taraṅgādimahāmbhodhau bhūtavṛndaṃ tathātmani | idaṃ nāstīdamastīti bhrāntirnāmātmanātmani || 36 ||

All beings are situated in the universal soul, as the waves in the vast expanse of the ocean, therefore it is erroneous to say the one reside in the spirit, and another to be beside it.

शक्तिर्निर्हेतुकैवान्तः स्फुरति स्फटिकांशुवत् । जगच्छक्त्यात्मनात्मैव ब्रह्म स्वात्मनि संस्थितम् ॥ ३७ ॥

śaktirnirhetukaivāntaḥ sphurati sphaṭikāṃśuvat | jagacchaktyātmanātmaiva brahma svātmani saṃsthitam || 37 ||

As there is an inborn light in the crystal, which is capable of reflecting a variety of rays, so the spirit of God dwells in his own spirit in the form of the universe, showing various shapes to view by the inner light of the spirit.

तरङ्गकणजालेन पयसीव पयो घनम् । शरीरनाशेन कथं ब्रह्मणो मृतधीर्भवेत् ॥ ३८ ॥

taraṅgakaṇajālena payasīva payo ghanam | śarīranāśena kathaṃ brahmaṇo mṛtadhīrbhavet || 38 ||

As the particles of water flying from the waves, fall into the sea and mix with its body of water; so the bodies of dying people, fall into the body of Brahma, wherein they subsisted in their life time.

ब्रह्मणो व्यतिरिक्तं हि न शरीरादि विद्यते । पयसो व्यतिरेकेण तरङ्गादि महार्णवे ॥ ३९ ॥

brahmaṇo vyatiriktaṃ hi na śarīrādi vidyate | payaso vyatirekeṇa taraṅgādi mahārṇave || 39 ||

There is nobody nor being beside the being of Brahma, as there is no wave nor foam or froth of the sea beside the water of the deep.

यः कणो या च कणिका या वीचिर्यस्तरङ्गकः । यः फेनो या च लहरी तद्यथा वारि वारिणि ॥ ४० ॥

yaḥ kaṇo yā ca kaṇikā yā vīciryastaraṅgakaḥ | yaḥ pheno yā ca laharī tadyathā vāri vāriṇi || 40 ||

As the billows and waves, the surges and eddies, and their froths and foams, and bubbles and minute particles, are all formations of water in the great body of waters;so are all beings but productions of the spirit in the Infinite spirit.

यो देहो या च कलना यद्दृश्यं यौ क्षयाक्षयौ । या भावरचना योऽर्थस्तया तद्ब्रह्म ब्रह्मणि ॥ ४१ ॥

yo deho yā ca kalanā yaddṛśyaṃ yau kṣayākṣayau | yā bhāvaracanā yo'rthastayā tadbrahma brahmaṇi || 41 ||

All bodies with their various modes, and organs of sense and their several functions, and all visible objects and their growth and decay, together with every thing conducing to our happiness and misery, and all other energies and their gains, are the works of Brahma in himself.

संस्थानरचना चित्रा ब्रह्मणः कनकादिव । नान्यरूपा विमूढानां मृषैव द्वित्वभावना ॥ ४२ ॥

saṃsthānaracanā citrā brahmaṇaḥ kanakādiva | nānyarūpā vimūḍhānāṃ mṛṣaiva dvitvabhāvanā || 42 ||

The production of these various beings in esse, is from the essence of Brahma; as the formation of different ornaments, is from the substance of gold. There is no other formal cause or formation distinct from Brahma, and the typo for distinction of the cause and its creation, is the erroneous conception of the ignorant.

मनो बुद्धिरहंकारस्तन्मात्राणीन्द्रियाणि च । ब्रह्मैव सर्वं नानात्म सुखं दुःखं न विद्यते ॥ ४३ ॥

mano buddhirahaṃkārastanmātrāṇīndriyāṇi ca | brahmaiva sarvaṃ nānātma sukhaṃ duḥkhaṃ na vidyate || 43 ||

The mind, understanding, egoism, and the elemental atoms, and the organs of sense, are all the various forms of Brahma; wherefore there is cause of our joy or grief.

अयं सोऽहमिदं चित्तमित्याद्यर्थोत्थया गिरा । शब्दप्रतिश्रवेणाद्राविवात्मात्मनि जृम्भते ॥ ४४ ॥

ayaṃ so'hamidaṃ cittamityādyarthotthayā girā | śabdapratiśraveṇādrāvivātmātmani jṛmbhate || 44 ||

The words I, thou, he, and this and that, as also the terms of the mind and matter, are all significant of the self-same Brahma atmatmani, in the same manner as the roaring of a cloud in the hills, resounds in a hundred echoes through their caverns.

ब्रह्मैवाज्ञातमज्ञत्वमभ्यागतमिव स्थितम् । तथा हि दृश्यते स्वप्ने चेतसात्मात्मनात्मनः ॥ ४५ ॥

brahmaivājñātamajñatvamabhyāgatamiva sthitam | tathā hi dṛśyate svapne cetasātmātmanātmanaḥ || 45 ||

Brahma appears as an unknown stranger to us, through our ignorance of him, as the visions seen in a dream by our mind itself, appear foreign to us.

अभावितं ब्रह्मतया ब्रह्माज्ञानमलं भवेत् । अभावितं हेमतया यथा हेम च मृद्भवेत् ॥ ४६ ॥

abhāvitaṃ brahmatayā brahmājñānamalaṃ bhavet | abhāvitaṃ hematayā yathā hema ca mṛdbhavet || 46 ||

Ignorance of Brahma as Brahma or what he is, makes men to reject divine knowledge altogether; as our ignorance of the quality of gold causes us to cast it off dross.

स्वयं प्रभुर्महात्मैव ब्रह्म ब्रह्मविदो विदुः । अपरिज्ञातमज्ञानमज्ञानामिति कथ्यते ॥ ४७ ॥

svayaṃ prabhurmahātmaiva brahma brahmavido viduḥ | aparijñātamajñānamajñānāmiti kathyate || 47 ||

Brahma is known as the Supreme spirit and sole Lord, by those who are acquainted with divine knowledge; but he is said to be unknown and involved in ignorance by them that are ignorant of Him.

ज्ञातं ब्रह्मतया ब्रह्म ब्रह्मैव भवति क्षणात् । ज्ञातं हेमतया हेम हेमैव भवति क्षणात् ॥ ४८ ॥

jñātaṃ brahmatayā brahma brahmaiva bhavati kṣaṇāt | jñātaṃ hematayā hema hemaiva bhavati kṣaṇāt || 48 ||

Brahma being known as Brahma, becomes manifested such in a moment;just as gold when known as such, is taken in due esteem.

ब्रह्मात्मा सर्वशक्तिर्हि तद्यथा भावयत्यलम् । निर्हेतुकः स्वयं शक्त्या तत्तथाशु प्रपश्यति ॥ ४९ ॥

brahmātmā sarvaśaktirhi tadyathā bhāvayatyalam | nirhetukaḥ svayaṃ śaktyā tattathāśu prapaśyati || 49 ||

Those who are versed in divine knowledge, know Brahma as without a cause and causing nothing by himself, and that he is free from decay, and is the Supreme spirit and sole Lord of all.

अकर्मकर्तृकरणमकारणमनामयम् । स्वयंप्रभुं महात्मानं ब्रह्म ब्रह्मविदो विदुः ॥ ५० ॥

akarmakartṛkaraṇamakāraṇamanāmayam | svayaṃprabhuṃ mahātmānaṃ brahma brahmavido viduḥ || 50 ||

He who can meditate in himself, on the omnipotence of Supreme spirit of Brahma; comes to behold him as such in a short time, even without a leader to guide him in his spiritual knowledge.

अपरिज्ञातमज्ञानामज्ञानमिति कथ्यते । परिज्ञातं भवेज्ज्ञानमज्ञानपरिनाशनम् ॥ ५१ ॥

aparijñātamajñānāmajñānamiti kathyate | parijñātaṃ bhavejjñānamajñānaparināśanam || 51 ||

The want of divine knowledge, that is called the ignorance of the ignorant; whereas it is the knowledge of God, that constitutes the true knowledge which removes the ignorance.

बन्धुरेवापरिज्ञातो ह्यबन्धुरिति कथ्यते परिज्ञातो भवेद्बन्धुरबन्धुभ्रमनाशनात् ॥ ५२ ॥

bandhurevāparijñāto hyabandhuriti kathyate parijñāto bhavedbandhurabandhubhramanāśanāt || 52 ||

As an unknown friend is no friend at all, until he is recognized as such, after removal of one's forgetfulness; so God is no God to one, as long he continues in ignorance of Him.

द्वैतं त्वसत्यमित्यन्तर्ज्ञाते सोदेति भावना । तस्माद्वैताच्च वैरस्याद्यया किल विरज्यते ॥ ५४ ॥

dvaitaṃ tvasatyamityantarjñāte sodeti bhāvanā | tasmādvaitācca vairasyādyayā kila virajyate || 54 ||

It is then that we come to know the one true God, when the mind is freed from its knowledge of duality; and by its distaste of dualism, it abandons its attachment to the world.

अयं नाहमिति ज्ञाते स्फुटे सोदेति भावना । मिथ्याहंकारता तस्माद्यया नूनं विरज्यते ॥ ५५ ॥

ayaṃ nāhamiti jñāte sphuṭe sodeti bhāvanā | mithyāhaṃkāratā tasmādyayā nūnaṃ virajyate || 55 ||

We then come to the knowledge of God, when we come to know ourselves to be other than our persons; and when by getting rid of our personal egoism, we forsake our affection for this unkindred world.

ब्रह्मैवाहमिति ज्ञाने सत्ये सोदेति भावना । तस्मिन्सत्ये निजे रूपे यथान्तः परिलीयते ॥ ५६ ॥

brahmaivāhamiti jñāne satye sodeti bhāvanā | tasminsatye nije rūpe yathāntaḥ parilīyate || 56 ||

It is then that the thought of God rises in our minds, when we come to the true knowledge of thinking ourselves the same with Brahma; and when the mind is absorbed in the meditation of the divine truth in one's self.

सति विस्तारजे तस्मिन्ब्रह्मेदमिति वेद्म्यहम् । त्वमहंत्वादिबाधे तत्सदित्यादि जगद्गतम् ॥ ५७ ॥

sati vistāraje tasminbrahmedamiti vedmyaham | tvamahaṃtvādibādhe tatsadityādi jagadgatam || 57 ||

God being known as the tout ensemble or comprising the whole plenum, we come to believe the same as Brahma; and losing our egoism and tuism in the same, we come to the knowledge of that entity only comprising the entire universe.

सत्यं सर्वप्रकाराढ्यं ब्रह्मेदमिति वेद्म्यहम् । न मे दुःखं न कर्माणि न मे मोहो न वाञ्छितम् ॥ ५८ ॥

satyaṃ sarvaprakārāḍhyaṃ brahmedamiti vedmyaham | na me duḥkhaṃ na karmāṇi na me moho na vāñchitam || 58 ||

When I come to know this true and omniform Brahma, as all in all, and forming the entire whole; I become released from all my sorrow and grief, and am set free from all my delusion and desire, and the responsibility of my duties.

समः स्वस्थो विशोकोऽस्मि ब्रह्माहमिति सत्यता । कलाकलङ्कमुक्तोऽस्मि सर्वमस्मि निरामयः ॥ ५९ ॥

samaḥ svastho viśoko'smi brahmāhamiti satyatā | kalākalaṅkamukto'smi sarvamasmi nirāmayaḥ || 59 ||

I am quite calm and at ease and without any sorrow or grief, by my knowledge of the truth, that I am no other than Brahma Himself; I am as cool as the moon, without her spots and phases in me, and I am the all entire, without any disease, decay or diminution in me.

न त्यजामि न वाञ्छामि ब्रह्माहमिति सत्यता । अहं रक्तमहं मांसमहमस्थीन्यहं वपुः ॥ ६० ॥

na tyajāmi na vāñchāmi brahmāhamiti satyatā | ahaṃ raktamahaṃ māṃsamahamasthīnyahaṃ vapuḥ || 60 ||

It is true that I am the all pervading Brahma, and therefore I can neither wish to have or leave any thing from me; being of myself the blood, bones and flesh of my body.

चिदहं चेतनं चाहं ब्रह्माहमिति सत्यता । द्यौरहं खमहं सार्कमहमाशा भुवोऽप्यहम् ॥ ६१ ॥

cidahaṃ cetanaṃ cāhaṃ brahmāhamiti satyatā | dyaurahaṃ khamahaṃ sārkamahamāśā bhuvo'pyaham || 61 ||

It is true that I am Brahma the universal soul, and therefore the intellect, mind and sensibility also; I am the heaven and sky with their luminaries and quarters and the nether worlds also.

अहं घटपटाकारो ब्रह्माहमिति सत्यता । अहं तृणमहं चोर्वी गुल्मोऽहं काननाद्यहम् ॥ ६२ ॥

ahaṃ ghaṭapaṭākāro brahmāhamiti satyatā | ahaṃ tṛṇamahaṃ corvī gulmo'haṃ kānanādyaham || 62 ||

It is true that I am Brahma, composing this pot and painting, these bushes and brambles, these forests and their grass, as also the seas and their waves.

शैलसागरसार्थोऽहं ब्रह्मैकत्वं किल स्थितम् । आदानदानसंकोचपूर्विका भूतशक्तयः ॥ ६३ ॥

śailasāgarasārtho'haṃ brahmaikatvaṃ kila sthitam | ādānadānasaṃkocapūrvikā bhūtaśaktayaḥ || 63 ||

The unity of Brahma is a certain truth, and it is the ego which is manifest in the seas and mountains and all living beings;and in the qualities of reception and emission, and of extension and contraction in all material bodies.

सर्वमेव चिदात्मास्मि ब्रह्मण्याततरूपधृक् । लतागुल्माङ्कुरादीनामहंसंभवनैषिणाम् ॥ ६४ ॥

sarvameva cidātmāsmi brahmaṇyātatarūpadhṛk | latāgulmāṅkurādīnāmahaṃsaṃbhavanaiṣiṇām || 64 ||

All things of extended forms situated in the intellectual spirit of Brahma, who is the cause of the growth of creepers and plants, and of the germination of vegetative seeds.

चिदात्मान्तर्गतं शान्तं परं ब्रह्म रसात्मकम् । यस्मिन्सर्वं यतः सर्वं यत्सर्वं सर्वतश्च यत् ॥ ६५ ॥

cidātmāntargataṃ śāntaṃ paraṃ brahma rasātmakam | yasminsarvaṃ yataḥ sarvaṃ yatsarvaṃ sarvataśca yat || 65 ||

The supreme Brahma resides in his sheath of the intellectual soul, in the manner of flavour in the cup of the flower; and thence diffuses itself on all sides in the form of everything everywhere.

यो मतः सर्व एकात्मा परं ब्रह्मेति निश्चयः । चिदात्मा ब्रह्म सत्सत्यमृतं ज्ञ इति नामभिः ॥ ६६ ॥

yo mataḥ sarva ekātmā paraṃ brahmeti niścayaḥ | cidātmā brahma satsatyamṛtaṃ jña iti nāmabhiḥ || 66 ||

He that is known as only soul of all, and who is ascertained as the supreme spirit, and who is designated by the appellations of the intellectual soul, Brahma the great, the only entity and reality, the Truth and Intelligence and apart from all.

प्रोच्यते सर्वगं तत्त्वं चिन्मात्रं चेत्यवर्जितम् । आभासमात्रममलं सर्वभूतात्मबोधकम् ॥ ६७ ॥

procyate sarvagaṃ tattvaṃ cinmātraṃ cetyavarjitam | ābhāsamātramamalaṃ sarvabhūtātmabodhakam || 67 ||

He is said to be the all-inhering element, and Intelligence only without the intelligibles in it; He is the pure light that gives every being its consciousness of itself.

सर्वत्रावस्थितं शान्तं चिद्ब्रह्मेत्यनुभूयते । मनोबुद्धीन्द्रियव्रातसमस्तकलनान्वितम् ॥ ६८ ॥

sarvatrāvasthitaṃ śāntaṃ cidbrahmetyanubhūyate | manobuddhīndriyavrātasamastakalanānvitam || 68 ||

He appears to the spiritualist to be existent everywhere, as the tranquil and intelligent Brahma; and contains in himself the powers of all the faculties of the mind and body, such as the understanding and the organs of sense, so the sruti; "He is the mind of the mind, the sight of the eye."[Sanskrit: yascat?u sascat?unmanasa manoyadityadi].

भेदं त्यक्त्वा स्वमाभासं चिद्ब्रह्माहमनामयम् । शब्दादीनामशेषाणां कारणानां जगत्स्थितेः ॥ ६९ ॥

bhedaṃ tyaktvā svamābhāsaṃ cidbrahmāhamanāmayam | śabdādīnāmaśeṣāṇāṃ kāraṇānāṃ jagatsthiteḥ || 69 ||

Give up the thought of thy difference from Brahma by knowing thyself as the reflection of the intelligent soul; which is the cause of the causes of the existence of the world. Such as vacuum and others, which are causes of sound and are caused by vacuous spirit of God.

तत्त्वावकाशकं स्वच्छं चिद्ब्रह्मास्मि न मे क्षयः । अनारतगलत्स्वच्छचिद्धारागहनात्मकम् ॥ ७० ॥

tattvāvakāśakaṃ svacchaṃ cidbrahmāsmi na me kṣayaḥ | anāratagalatsvacchaciddhārāgahanātmakam || 70 ||

The intellect of Brahma is the transparent receptacle of all essences, and my ego is of the same essence, which exudes continually as a shower of rain, from the transparent spirit of God.

आलोकः सुमनोमौनं चिद्ब्रह्मास्म्यमृतं परम् । अनारतगलद्रूपं नित्यं चानुभवामृतम् ॥ ७१ ॥

ālokaḥ sumanomaunaṃ cidbrahmāsmyamṛtaṃ param | anāratagaladrūpaṃ nityaṃ cānubhavāmṛtam || 71 ||

I am that light which shines in the souls of yogis, and I am that silent spirit which is supported by the ambrosial drops of Divine Intellect; which continually distils its nectarious juice into our souls, as we may feel in ourselves.

अहनिःशेषचक्राणि चिद्ब्रह्माहमलेपकम् । सुषुप्तसदृशं शान्तमालोकविमलात्मकम् ॥ ७२ ॥

ahaniḥśeṣacakrāṇi cidbrahmāhamalepakam | suṣuptasadṛśaṃ śāntamālokavimalātmakam || 72 ||

I am as a wheel or circle without having the beginning or end of myself, and by having the pure intellect of Brahma in me. I am quiet in my deep sleep of samadhi meditation, and I perceive holy light shining within me.

संभोगोत्तममाभासं चिद्ब्रह्मास्म्यपवासनम् । खण्डादिस्वादुसंवित्तिरीषन्मात्रा तु तिष्ठति ॥ ७३ ॥

saṃbhogottamamābhāsaṃ cidbrahmāsmyapavāsanam | khaṇḍādisvādusaṃvittirīṣanmātrā tu tiṣṭhati || 73 ||

The thought that I am Brahma, affords afar greater delight to the soul, than the taste of any sweet meat, which gives but a momentary delight, so the sruti:—God is all sweetness [Sanskrit: rasobetat]

चित्तादिष्ववबुद्धेषु तद्धि ब्रह्माहमच्युतः । कान्तासंसक्तचित्तस्य चन्द्रे समुदिते सति ॥ ७४ ॥

cittādiṣvavabuddheṣu taddhi brahmāhamacyutaḥ | kāntāsaṃsaktacittasya candre samudite sati || 74 ||

One knowing his soul and intellect, knows the indestructible Brahma and himself as identic with the same;as one whose mind is possessed with the image of his beloved, beholds her bright countenance in the shining orb of the moon.

चन्द्रप्रत्ययसत्त्वात्म चिद्ब्रह्माहमनामयम् । भूमिष्ठनरदृष्टीनां लग्नानां खे निशाकरे ॥ ७५ ॥

candrapratyayasattvātma cidbrahmāhamanāmayam | bhūmiṣṭhanaradṛṣṭīnāṃ lagnānāṃ khe niśākare || 75 ||

As the sights of earthly people are fixed in the etherial moon, so the sight of intellectual beings, is fixed in the supreme and indestructible soul, which he knows as self-same with himself.

या खस्था ननु चिच्छक्तिस्तच्चिद्ब्रह्मास्ति निर्मलम् । सुखदुःखादिकलनाविकलो निर्मलस्तथा ॥ ७६ ॥

yā khasthā nanu cicchaktistaccidbrahmāsti nirmalam | sukhaduḥkhādikalanāvikalo nirmalastathā || 76 ||

The intellectual power which is situated in the vacuity of the heart, is verily the verity of the immaculate Brahma himself. Its pleasure and pain, and mutability and divisibility, are attributed to by ignorance only.

सत्यानुभवरूपात्म चिद्ब्रह्मात्मास्मि शाश्वतः । असंस्तुताध्वगालोके मनस्यन्यत्र संस्थिते ॥ ७७ ॥

satyānubhavarūpātma cidbrahmātmāsmi śāśvataḥ | asaṃstutādhvagāloke manasyanyatra saṃsthite || 77 ||

The soul that has known the truth, knows himself as the supreme Intellect, as the pilgrim on the way sees only his saint before him, and no intermediate object besides.

या प्रतीतिरनागस्का तच्चिद्ब्रह्मास्मि सर्वगः । भूवार्यनिलबीजानां संबन्धेऽङ्कुरकर्मसु ॥ ७८ ॥

yā pratītiranāgaskā taccidbrahmāsmi sarvagaḥ | bhūvāryanilabījānāṃ saṃbandhe'ṅkurakarmasu || 78 ||

The belief that I am the pure and all pervading intellect, is attended with the purity and holiness of the soul, and the knowledge of the Divine power as the cause of the union of earth, air and water in the production of the germ of creation, is the main creed of all creeds.

शक्तिरुद्गमनीयान्तस्तच्चिद्ब्रह्माहमाततम् । खर्जूरनिम्बबिम्बानां स्वयमात्मनि तिष्ठताम् ॥ ७९ ॥

śaktirudgamanīyāntastaccidbrahmāhamātatam | kharjūranimbabimbānāṃ svayamātmani tiṣṭhatām || 79 ||

I am that intellect of Brahma which is inherent in all things as their productive power; and I am that soul which causes the sweetness of the beal and bitterness of nimba fruits.

या स्वादसत्ता लीनान्तस्तद्ब्रह्म चिदहं समः । खेदानन्दविमुक्तान्तः संवित्तिर्मननोदया ॥ ८० ॥

yā svādasattā līnāntastadbrahma cidahaṃ samaḥ | khedānandavimuktāntaḥ saṃvittirmananodayā || 80 ||

I am that divine intellect which inheres alike in all flavours, which is devoid of pain and pleasure and which I perceived in my mind by my consciousness.

लाभालाभविधौ तुल्या चिद्ब्रह्मास्मि निरामयम् । यावद्भूम्यर्कमेतावद्दृष्टिसूत्रं यदाततम् ॥ ८१ ॥

lābhālābhavidhau tulyā cidbrahmāsmi nirāmayam | yāvadbhūmyarkametāvaddṛṣṭisūtraṃ yadātatam || 81 ||

I am the undecaying intellect of Brahma, and deem my gain and loss in equal light of indifference; while I view this earth and sky, and the sun and moon displayed before my eyes in all their glory.

तन्मध्यसदृशं शान्तं निर्मलं चिदहं ततम् । जाग्रत्यपि सुषुप्तेऽपि तत्स्वप्नेऽपि तथोदितम् ॥ ८२ ॥

tanmadhyasadṛśaṃ śāntaṃ nirmalaṃ cidahaṃ tatam | jāgratyapi suṣupte'pi tatsvapne'pi tathoditam || 82 ||

I am that pure and serenely bright Brahma, whose glory is displayed alike in all of these, and which I behold to shine vividly before me, whether when I am awake or asleep or whenever I am in the state of dreaming or profound sleep.

तुर्यं रूपमनाद्यन्तं चिद्ब्रह्माहमनामयम् । पुंसां क्षेत्रशतोत्थानामिक्षूणां स्वादुवत्स्थितम् ॥ ८३ ॥

turyaṃ rūpamanādyantaṃ cidbrahmāhamanāmayam | puṃsāṃ kṣetraśatotthānāmikṣūṇāṃ svāduvatsthitam || 83 ||

I am that Brahma who is without beginning and end, who is known by his four fold hypostases, and is ever indestructible and undecaying. He resides in the souls of men in the form of sweetness in the sugarcane through all their transmigrations.

सर्वेषामेकरूपं तच्चिद्ब्रह्मास्मि समः स्थितः । सर्वगा प्रकृता स्वच्छरूपा भानोरिव प्रभा ॥ ८४ ॥

sarveṣāmekarūpaṃ taccidbrahmāsmi samaḥ sthitaḥ | sarvagā prakṛtā svaccharūpā bhānoriva prabhā || 84 ||

I am that intellect of Brahma, which like the sunshine pervades equally in the form of transparent light in and above all created beings.

आलोककारिणी कान्ता चिद्ब्रह्मेदमहं ततम् । संभोगानन्दलववदमृतास्वादशक्तिवत् ॥ ८५ ॥

ālokakāriṇī kāntā cidbrahmedamahaṃ tatam | saṃbhogānandalavavadamṛtāsvādaśaktivat || 85 ||

I am that all pervasive intellect of Brahma, which like the charming moon light fills the whole universe; and which we feel and taste in our hearts, as the delicious draught of ambrosia.

स्वानुभूत्यैकमात्रं यच्चिद्ब्रह्मास्मि तदव्ययम् । प्रोताङ्गमपि गुप्तास्यं देहे तन्तुर्बिसे यथा ॥ ८६ ॥

svānubhūtyaikamātraṃ yaccidbrahmāsmi tadavyayam | protāṅgamapi guptāsyaṃ dehe tanturbise yathā || 86 ||

I am that intellect of Brahma, which extends undivided over the whole and all parts of the universe, and which embraces all existence as the moving clouds of heaven encompasses the firmament.