121. Chapter 121

मनुरुवाच । यावद्विषयभोगाशा जीवाख्या तावदात्मनः । अविवेकेन संपन्ना साप्याशा हि न वस्तुतः ॥ १ ॥

manuruvāca | yāvadviṣayabhogāśā jīvākhyā tāvadātmanaḥ | avivekena saṃpannā sāpyāśā hi na vastutaḥ || 1 ||

Manu continued:—The soul is originally full of bliss by its nature, but being subject to ignorance, it fosters its vain desire for temporal enjoyment, whence it has the name of the living soul (which is subjected to misery). This corresponds with the scriptural doctrine, that man was originally made in the image of his Maker.

विवेकवशतो याता क्षयमाशा यदा तदा । आत्मा जीवत्वमुत्सृज्य ब्रह्मतामेत्यनामयः ॥ २ ॥

vivekavaśato yātā kṣayamāśā yadā tadā | ātmā jīvatvamutsṛjya brahmatāmetyanāmayaḥ || 2 ||

But when the desire of pleasure, is lessened by the viveka or discriminative knowledge of man, he forsakes his nature of a living and mortal being, and his soul becomes one with the supreme spirit.

ऊर्ध्वादधस्तथाधस्तात्पुनरूर्ध्वं व्रजंश्चिरम् । मा संसारारघट्टस्य चिन्तारज्ज्वां घटीभव ॥ ३ ॥

ūrdhvādadhastathādhastātpunarūrdhvaṃ vrajaṃściram | mā saṃsārāraghaṭṭasya cintārajjvāṃ ghaṭībhava || 3 ||

Do not therefore allow your desire of earthly enjoyment, to draw your soul up and down to heaven and hell; as a bucket tied in its neck with a cord, is cast down and again lifted up from a well.

इदं ममाहमस्येति व्यवहारघनभ्रमम् । ये मोहात्परिसेवन्ते अधस्ताद्यान्त्यधः शठाः ॥ ४ ॥

idaṃ mamāhamasyeti vyavahāraghanabhramam | ye mohātparisevante adhastādyāntyadhaḥ śaṭhāḥ || 4 ||

Those selfish folks who claim something as theirs from that of another, are grossly mistaken and led into error, and are destined like the dragging bucket to descend lower and lower.

अस्याहमेष मे सोऽयमहमेवं तु यैः किल । मोहो बुद्ध्या परित्यक्त ऊर्ध्वादूर्ध्वं प्रयान्ति ते ॥ ५ ॥

asyāhameṣa me so'yamahamevaṃ tu yaiḥ kila | moho buddhyā parityakta ūrdhvādūrdhvaṃ prayānti te || 5 ||

He who gets rid of his knowledge that, this is I and that is another, and that this is mine and that is the others, gradually rises higher and higher according to his greater disinterestedness.

स्वप्रकाशं स्वमात्मानमवलम्ब्याविलम्बितम् । आस्स्व संपूरिताकाशं जगन्ति नृप पश्य हे ॥ ६ ॥

svaprakāśaṃ svamātmānamavalambyāvilambitam | āssva saṃpūritākāśaṃ jaganti nṛpa paśya he || 6 ||

Delay not to rely your dependance in your enlightened and elevated soul, stretching over and filling the whole space of the sky, end comprehending all the worlds in it.

यदैवैवं चितो रूपं ततं बुद्धमखण्डितम् । तदैव तीर्णः संसारः परमेश्वरतां गतः ॥ ७ ॥

yadaivaivaṃ cito rūpaṃ tataṃ buddhamakhaṇḍitam | tadaiva tīrṇaḥ saṃsāraḥ parameśvaratāṃ gataḥ || 7 ||

When the human mind is thus elevated and expanded beyond all limits, it then approaches the divine mind, and is assimilated to it.

ब्रह्मेन्द्रविष्णुवरुणा यद्यत्कर्तुं समुद्यताः । तदहं चिद्वपुः सर्वं करोमीत्येव भावयेत् ॥ ८ ॥

brahmendraviṣṇuvaruṇā yadyatkartuṃ samudyatāḥ | tadahaṃ cidvapuḥ sarvaṃ karomītyeva bhāvayet || 8 ||

Any one who has arrived to this state, may well think in himself to be able to effect whatever was done by the Gods Brahma, Vishnu, Indra.

येषु येषु यदा यद्यद्दर्शनेषु निगद्यते । सर्वमेवाङ्ग तत्सत्यं चिद्विलासो ह्यनङ्कुशः ॥ ९ ॥

yeṣu yeṣu yadā yadyaddarśaneṣu nigadyate | sarvamevāṅga tatsatyaṃ cidvilāso hyanaṅkuśaḥ || 9 ||

Whatever acts are attributed to any of the Gods or other persons, is no more than the display of divine pleasure in that form.

चिन्मात्रत्वं प्रयातस्य तीर्णमृत्योरचेतसः । यो भवेत्परमानन्दः केनासावुपमीयते ॥ १० ॥

cinmātratvaṃ prayātasya tīrṇamṛtyoracetasaḥ | yo bhavetparamānandaḥ kenāsāvupamīyate || 10 ||

Whoso is assimilated to the divine intellect, and has become deathless and unmindful of his mortal state, has a share of supreme felicity for his enjoyment, which bears no comparison:

नाप्यशून्यं न शून्यं च नाचिद्रूपं न चिन्मयम् । नात्मरूपं नान्यरूपं भुवनं भावयन्भव ॥ ११ ॥

nāpyaśūnyaṃ na śūnyaṃ ca nācidrūpaṃ na cinmayam | nātmarūpaṃ nānyarūpaṃ bhuvanaṃ bhāvayanbhava || 11 ||

Continue to think this world as neither a vacuum nor a plenum; nor a material or spiritual substance. It is neither an intellectual being, nor a quite insensible thing.{GL_NOTE:74002:}

एतत्स्वरूपमासाद्य प्रकृतिः परिशाम्यति । न देशो मोक्षनामास्ति न कालो नेतरा स्थितिः ॥ १२ ॥

etatsvarūpamāsādya prakṛtiḥ pariśāmyati | na deśo mokṣanāmāsti na kālo netarā sthitiḥ || 12 ||

By thinking in this way, you will have composure of your disposition, or else there is no separate place or time or condition for your liberation or salvation.

अहंकृतेर्विमोहस्य क्षयेणेयं विलीयते । प्रकृतिर्भावनानाम्नी मोक्षः स्यादेष एव सः ॥ १३ ॥

ahaṃkṛtervimohasya kṣayeṇeyaṃ vilīyate | prakṛtirbhāvanānāmnī mokṣaḥ syādeṣa eva saḥ || 13 ||

It is by the absence of our egoism and ignorance, that we get rid of our personal existence, and it is our contemplation of the nature of God, and his presence before us in our meditation (sakshat kara) of him, that constitutes our moksha or liberation.

प्रशान्तशास्त्रार्थविचारचापलो निवृत्तनानारसकाव्यकौतुकः । निरस्तनिःशेषविकल्पविप्लवः समः सुखं तिष्ठति शाश्वतात्मकः ॥ १४ ॥

praśāntaśāstrārthavicāracāpalo nivṛttanānārasakāvyakautukaḥ | nirastaniḥśeṣavikalpaviplavaḥ samaḥ sukhaṃ tiṣṭhati śāśvatātmakaḥ || 14 ||

It is the even delight and perpetual tranquillity of the soul, that constitutes our bliss and liberation;and these are to be obtained by means of calm and cool reasoning in the sense of sastras, avoiding all impatience and fickleness of our mind and temper, and the pleasure derived from our taste in poetry and light studies and trifling amusement.