33. Chapter 33

श्रीवसिष्ठ उवाच । चन्द्रार्धशेखरधर चित्तत्त्वस्य महात्मनः । अनन्तस्यैकरूपस्य द्वित्वं कथमुपागतम् ॥ १ ॥

śrīvasiṣṭha uvāca | candrārdhaśekharadhara cittattvasya mahātmanaḥ | anantasyaikarūpasya dvitvaṃ kathamupāgatam || 1 ||

Vasishtha said:—Tell me, my lord, that bearest the crescent of the moon on thy fore-head, how the pure and simple essence of the intellect, which is an infinite unity and ever uniform and immutable in its nature, is transmuted to the finite dualities of the variable and impure soul and mind.

कथं च तन्महादेव रूढं पर्यायसंकुलम् । भवेद्दुःखोपघाताय प्रज्ञया विनिवारितम् ॥ २ ॥

kathaṃ ca tanmahādeva rūḍhaṃ paryāyasaṃkulam | bhavedduḥkhopaghātāya prajñayā vinivāritam || 2 ||

Tell me, O great god! how this uncaused prime cause, becomes diffused in endless Varieties, and how can we get rid of the plurality of our creeds by our wisdom, for putting an end to our miseries.

ईश्वर उवाच । सर्वशक्ति हि तद्ब्रह्म सदेकं विद्यते यदा । तदा निर्मूल एवायं द्वित्वैकत्वकलोदयः ॥ ३ ॥

īśvara uvāca | sarvaśakti hi tadbrahma sadekaṃ vidyate yadā | tadā nirmūla evāyaṃ dvitvaikatvakalodayaḥ || 3 ||

The god replied:—When the omnipotent God (sad), remains as one unity of immensity (Eka Brahma); it is then of course absurd, to speak of his duality or plurality, and of the manifestation of a part or minim of himself.

सति द्वित्वे किलैकं स्यात्सत्येकत्वे द्विरूपता । कले द्वे अपि चिद्रूपे चिद्रूपत्वात्तदप्यसत् ॥ ४ ॥

sati dvitve kilaikaṃ syātsatyekatve dvirūpatā | kale dve api cidrūpe cidrūpatvāttadapyasat || 4 ||

Taking the monad for a duad, is to ascribe duality to unity;and the imputation of dualism or bipartition to the simple intellect, is wholly futile from its nature of indivisibility.

एकाभावादभावोऽत्र एकत्वद्वित्वयोर्द्वयोः । एकं विना न द्वितीयं न द्वितीयं विनैकता ॥ ५ ॥

ekābhāvādabhāvo'tra ekatvadvitvayordvayoḥ | ekaṃ vinā na dvitīyaṃ na dvitīyaṃ vinaikatā || 5 ||

The want of the number one, causes the absence both of unity, duality;because there can be no dual without the singular, nor a single one unless there be the number two above it.

कार्यकारणयोरेकसारत्वादेकरूपता । फलान्तस्यापि बीजादेर्विकारादिह कल्पना ॥ ६ ॥

kāryakāraṇayorekasāratvādekarūpatā | phalāntasyāpi bījādervikārādiha kalpanā || 6 ||

The cause and its effect being of one nature (or essence), they are both of the same kind, as the fruit and the seed contained in it. The difference which is attributed to them from the change of one thing to the other, is a mere fiction of imagination.

चित्त्वं चेत्यविकल्पेन स्वयं स्फुरति तन्मयम् । विकारादि तदेवान्तस्तत्सारत्वान्न भिद्यते ॥ ७ ॥

cittvaṃ cetyavikalpena svayaṃ sphurati tanmayam | vikārādi tadevāntastatsāratvānna bhidyate || 7 ||

The mind itself evolves in its thoughts at its own will; the changes occurring in itself, are no way different from its own nature; as the mutual productions of seed and fruit, are of the same nature, the same fruit produces the same seeds, and these again bring forth the same fruits &c.

विकारादिविकल्पोऽयं तत उत्थाय वस्तुषु । याति सार्थकतां नानाकार्यकारणतादिभिः ॥ ८ ॥

vikārādivikalpo'yaṃ tata utthāya vastuṣu | yāti sārthakatāṃ nānākāryakāraṇatādibhiḥ || 8 ||

Many modifications incessantly rise in the infinite mind of the almighty Maker as its eternal will, and these taking place in actu in positive existences, and substantive forms bear the relation of causes and their effects in this world.

तरङ्गाः सलिले येऽपि तोये शैलस्य ते समाः । शशश्रृङ्गसमः सोऽपि यस्य सत्यः शशाङ्कुरः ॥ ९ ॥

taraṅgāḥ salile ye'pi toye śailasya te samāḥ | śaśaśrṛṅgasamaḥ so'pi yasya satyaḥ śaśāṅkuraḥ || 9 ||

These productions are likened to the waves of waters in the sea, and mirage to the progeny of a barren woman, and the horns of a hare—all which are nil and not in being. They are all as negative as the water on the mountaintop, and as the barley corn growing on the head of a hare.

वस्तुबोधोऽत्र संधत्ते तत्रालं वाग्विकल्पनैः । व्यवच्छेदादि दुश्छेद्यं वचोवाच्यात्किल द्विज ॥ १० ॥

vastubodho'tra saṃdhatte tatrālaṃ vāgvikalpanaiḥ | vyavacchedādi duśchedyaṃ vacovācyātkila dvija || 10 ||

Herein enquiring into the real truth, we must refrain from logomachy; and find that though all things tend to stablish the unity, yet it is difficult even in thought to do away with the difference of things, as that of words and their senses.

ब्रह्मणः सर्वशक्तित्वं तत्त्वतो न विभिद्यते । तरङ्गकणकल्लोलजलौघ इव वारिणः ॥ ११ ॥

brahmaṇaḥ sarvaśaktitvaṃ tattvato na vibhidyate | taraṅgakaṇakallolajalaugha iva vāriṇaḥ || 11 ||

The essence of divine omnipotence, is not divisible into portions or their fractions, like the waves of the sea, that are broken into bubbles and particles of waters.

पुष्पपल्लवपत्रादि लताया नेतरद्यथा । द्वित्वैकत्वजगत्त्वादि त्वन्त्वाहन्त्वं तथा चितेः ॥ १२ ॥

puṣpapallavapatrādi latāyā netaradyathā | dvitvaikatvajagattvādi tvantvāhantvaṃ tathā citeḥ || 12 ||

As the leaves and stalks and branches and flowers of trees, are no other than the same substance; so unity and duality, meity and tuity and the objectivity of the phenomenal world, are not different from the essence of the subjective intellect, which contains and puts forth itself in all these forms.

देशकालविकारादिः कृतो भेदश्चितस्तु यः । तच्चिदेतदसत्प्रोक्तं न प्रश्नोऽत्र तवोचितः ॥ १३ ॥

deśakālavikārādiḥ kṛto bhedaścitastu yaḥ | taccidetadasatproktaṃ na praśno'tra tavocitaḥ || 13 ||

All time and place and variety of figures and forms, being but modifications of the intellect, it is improper for us to question the reality of those, and assert the certainty of this intellect.

देशकालक्रियासत्तानियत्याद्याश्च शक्तयः । चिदात्मिका एव चितः सत्त्वात्संपतिताः स्वतः ॥ १४ ॥

deśakālakriyāsattāniyatyādyāśca śaktayaḥ | cidātmikā eva citaḥ sattvātsaṃpatitāḥ svataḥ || 14 ||

The entities of time and space, and the powers of action and destiny (divine ordinance), are all derived from and directed by the intellect and bear their intellectual natures also.

चित्तत्त्वं चित्तचेत्येहं चिद्ब्रह्माद्यभिधा स्मृता । यथा वीच्याद्यभिधार्हं स्थितमम्बुतरङ्गकम् ॥ १५ ॥

cittattvaṃ cittacetyehaṃ cidbrahmādyabhidhā smṛtā | yathā vīcyādyabhidhārhaṃ sthitamambutaraṅgakam || 15 ||

As the power of thinking, the thought and its object, jointly compose the principle of mind; so the whole universe and every thing that bears a name, are all included under the term chit or intellect; as the water and its rise and fall, are all included under the word wave.

असंभवत्तरङ्गस्य चिद्विलासमहाम्बुधेः । तरङ्गितत्वमिव यत्तत्तावच्चेत्यसङ्गिता ॥ १६ ॥

asaṃbhavattaraṅgasya cidvilāsamahāmbudheḥ | taraṅgitatvamiva yattattāvaccetyasaṅgitā || 16 ||

The thoughts which continually rise and fall, in the great ocean of the intellect; are like the waves which heave and set down, on the surface of the boisterous sea.

तदेतत्परमं ब्रह्म सत्येश्वरशिवादिभिः । शून्यैकपरमात्मादिनामभिः परिगीयते ॥ १७ ॥

tadetatparamaṃ brahma satyeśvaraśivādibhiḥ | śūnyaikaparamātmādināmabhiḥ parigīyate || 17 ||

It is this supreme intellect which is known by the various appellations of the Lord, God, Truth, Siva and others; as also by the various names of vacuum, unity and the supreme spirit.

एवं रूपपदातीतं यद्रूपं परमात्मनः । यत्तु नामाहममलं विषयो न गिरां च तत् ॥ १८ ॥

evaṃ rūpapadātītaṃ yadrūpaṃ paramātmanaḥ | yattu nāmāhamamalaṃ viṣayo na girāṃ ca tat || 18 ||

Such is the nature of God, whom no words can express; and who is styled the Ego or the subjective "I am that I am"and whom it is beyond the power of speech to describe.

यदिदं दृश्यते तस्यास्तल्लताया महाचितेः । फलपल्लवपुष्पादि न भिन्नं तन्मयं यतः ॥ १९ ॥

yadidaṃ dṛśyate tasyāstallatāyā mahāciteḥ | phalapallavapuṣpādi na bhinnaṃ tanmayaṃ yataḥ || 19 ||

All that is seen all around, are but the leaves, fruits, flowers and branches of the all creeping plant of the intellect; which being diffused in all, leaves nothing that is different from it.

महाविद्योपनयना चिद्भवत्यभिधा सती । सा जीवत्वेन बाह्यत्वं तदा द्वीन्द्विव पश्यति ॥ २० ॥

mahāvidyopanayanā cidbhavatyabhidhā satī | sā jīvatvena bāhyatvaṃ tadā dvīndviva paśyati || 20 ||

The divine intellect [Sanskrit: chit] being omniscient [Sanskrit: mahavidya] has the great nescience or ignorance [Sanskrit: maha avidya] underlying it (as the lighted lamp is accompanied by the shadow under it); and then looking at this side of itself it takes the name of the living soul, and beholds this shadowy world stretched outside the divine mind, as we see another moon in the reflection of that luminary, cast upon a nebular circle beyond it.

स्वयमन्यैवमस्मीति भावयित्वा स्वभावतः । अन्यतामिव संयाति स्वविकल्पात्मिकां स्वतः ॥ २१ ॥

svayamanyaivamasmīti bhāvayitvā svabhāvataḥ | anyatāmiva saṃyāti svavikalpātmikāṃ svataḥ || 21 ||

Then thinking itself as another or a living being jiva, and other wise than what it is (i.e. the immortal spirit paramatma); it becomes just of the same nature, as it thinks and forms itself by its own will.

अकलङ्केन रूपेण रूपं यत्सकलङ्कवत् । संसारसरितं प्राप्य चेतनेनैव चेतति ॥ २२ ॥

akalaṅkena rūpeṇa rūpaṃ yatsakalaṅkavat | saṃsārasaritaṃ prāpya cetanenaiva cetati || 22 ||

Being thus transformed from its perfect and immaculate state, to that of an imperfect and impure nature; it is made to wade amidst the stream of this world, without ever thinking.

चिद्वपुः स्वयमेतेन ह्येकतामेति जीवताम् । चित्तत्त्वस्यावभासेन जीवो जीवति तन्मयः ॥ २३ ॥

cidvapuḥ svayametena hyekatāmeti jīvatām | cittattvasyāvabhāsena jīvo jīvati tanmayaḥ || 23 ||

The intellectual form being then assimilated with the elemental (puryashtaka) body, receives its vital or mortal life and living soul, which lives by reflection of the essence of the supreme intellect.

आतिवाहिकदेहोऽपि जीवतां समुपागतः । भावनापञ्चकं भूत्वा द्रव्यमस्मीति वेत्त्यलम् ॥ २४ ॥

ātivāhikadeho'pi jīvatāṃ samupāgataḥ | bhāvanāpañcakaṃ bhūtvā dravyamasmīti vettyalam || 24 ||

The spiritual body is also transformed to the frail living body, which being joined with quintessence of quintuple elements, comes to know itself as material substance.

तद्द्रव्यं प्राणिना भुक्तमाशु गच्छति वीर्यताम् । ततोऽहं प्राणवाञ्जातो वेत्तीत्यनुभवात्मकम् ॥ २५ ॥

taddravyaṃ prāṇinā bhuktamāśu gacchati vīryatām | tato'haṃ prāṇavāñjāto vettītyanubhavātmakam || 25 ||

This substance being next infused with the vital breath, receives soon after its vigor and strength like the seed of a plant; and then it feels itself to be endued with life, and to be conceived in the uterus in its own conception.

अहंतादिक्रमेणाशु पञ्चकानुभवभ्रमात् । स्थावरं जंगमं सर्वं वेत्ति तत्तद्भवत्यलम् ॥ २६ ॥

ahaṃtādikrameṇāśu pañcakānubhavabhramāt | sthāvaraṃ jaṃgamaṃ sarvaṃ vetti tattadbhavatyalam || 26 ||

The same erroneous conception of its gross materiality, misleads to the belief of its own egoism and personality. It conceives also its state of a moving or unmoving being, and this conception of it converts it instantly into the like form.

काकतालीययोगेन दृढाभ्यासक्षयेण च । वासनान्तरसंश्लेषात्सूक्ष्ममाकारमुज्झति ॥ २७ ॥

kākatālīyayogena dṛḍhābhyāsakṣayeṇa ca | vāsanāntarasaṃśleṣātsūkṣmamākāramujjhati || 27 ||

Again the simultaneous meeting of former reminiscence with the later desire of a person, changes its former habitual and meaner form, to that of a larger and grosser kind.

द्वित्वस्वसंविदा द्वित्वमेकस्यैव प्रवर्तते । पुंसो वेतालसंकल्पाद्वेताल इव भासुरः ॥ २८ ॥

dvitvasvasaṃvidā dvitvamekasyaiva pravartate | puṃso vetālasaṃkalpādvetāla iva bhāsuraḥ || 28 ||

The difference and duality of one from its identity and unity, are results of one's thinking himself other wise than what he really is; as a man becomes a devil by thinking himself possessed by a ghost.

अद्वित्ववेदनाद्वित्वमात्मनोऽपि निवर्तते । न करोमीति संकल्पात्पुरुषस्येव कर्तृता ॥ २९ ॥

advitvavedanādvitvamātmano'pi nivartate | na karomīti saṃkalpātpuruṣasyeva kartṛtā || 29 ||

The thought of the duality of one self-same soul, in its two aspects of the supreme and human souls; is driven away by the persuasion that I do nothing, and the agency of all actions rests in the great God himself.

द्वित्वसंकल्पतो द्वित्वमेकस्यैव प्रवर्तते । अद्वित्वसंविदा द्वित्वमनेकस्यापि नश्यति ॥ ३० ॥

dvitvasaṃkalpato dvitvamekasyaiva pravartate | advitvasaṃvidā dvitvamanekasyāpi naśyati || 30 ||

The unity is considered as a duality, by the dualistic opinions of men; while on the other hand the belief in unity, destroys the conviction of dualism and plurality from the minds of men.

परमात्मतया द्वित्वं न किलात्मनि विद्यते । अविकारादिमत्त्वेन सर्वगत्वेन सर्वदा ॥ ३१ ॥

paramātmatayā dvitvaṃ na kilātmani vidyate | avikārādimattvena sarvagatvena sarvadā || 31 ||

There is no duality or secondary being in the soul, which may be regarded as the supreme soul, because there is but one soul only, which is unchangeable and unperishable at all times and every where.

यत्स्वसंकल्परचितमसंकल्पक्षयं हि तत् । यथा मुने मनोराज्यं गन्धर्वनगरं यथा ॥ ३२ ॥

yatsvasaṃkalparacitamasaṃkalpakṣayaṃ hi tat | yathā mune manorājyaṃ gandharvanagaraṃ yathā || 32 ||

All works of imagination are dispersed, with the dispersion of the fumes of fancy; as one's aerial castle and the fairy city, vanish after the flight of the phrenzy and the visionary dream.

तथा संकल्पने क्लेशो न संकल्पविनाशने । संकल्पयक्षो गन्धर्वपुर्याः सृष्टौ न तु क्षये ॥ ३३ ॥

tathā saṃkalpane kleśo na saṃkalpavināśane | saṃkalpayakṣo gandharvapuryāḥ sṛṣṭau na tu kṣaye || 33 ||

It is painful to raise a fabric of imagination, but there is no pain whatever in breaking it down;because the chimera of imagination is well skilled in building the aerial cities, and not in demolishing them.

पुष्टसंकल्पमात्रेण यदिदं दुःखमागतम् । तदसंकल्पमात्रेण क्षयि कात्र कदर्थना ॥ ३४ ॥

puṣṭasaṃkalpamātreṇa yadidaṃ duḥkhamāgatam | tadasaṃkalpamātreṇa kṣayi kātra kadarthanā || 34 ||

If the fullness of one's desires and fancies, is fraught with the pains and troubles of life, it must be the want of such wishes and views, that will serve to set him free from these pains for ever.

यत्किंचिदपि संकल्प्य नरो दुःखे निमज्जति । न किंचिदपि संकल्प्य सुखमव्ययमश्नुते ॥ ३५ ॥

yatkiṃcidapi saṃkalpya naro duḥkhe nimajjati | na kiṃcidapi saṃkalpya sukhamavyayamaśnute || 35 ||

If even a slight desire is enough to expose a man to many cares in life, then its utter privation must afford him complete rest and quiet, in his transient state of being.

संकल्पव्यालनिर्मुक्ता न यदा तव चेतना । न तदा नन्दनोद्याने त्वमुच्चैः परिराजसे ॥ ३६ ॥

saṃkalpavyālanirmuktā na yadā tava cetanā | na tadā nandanodyāne tvamuccaiḥ parirājase || 36 ||

When your mind has got loose, from the manifold folds of your serpentine desires; you will then come to enjoy the sweets of the garden of paradise.

स्वविवेकानिलैः कृत्वा संकल्पजलदक्षयम् । परां निर्मलतामेहि शरदीव नभोन्तरम् ॥ ३७ ॥

svavivekānilaiḥ kṛtvā saṃkalpajaladakṣayam | parāṃ nirmalatāmehi śaradīva nabhontaram || 37 ||

Drive away and disperse the clouds of your desire, by the breeze of your reason; and come and enjoy your rest, under the calm and clear autumnal sky of your indifference—nonchalance.

संकल्पसरितं मत्तां मणिमन्त्रेण शोषय । तत्रोह्यमानमात्मानं समाश्वास्य भवामनाः ॥ ३८ ॥

saṃkalpasaritaṃ mattāṃ maṇimantreṇa śoṣaya | tatrohyamānamātmānaṃ samāśvāsya bhavāmanāḥ || 38 ||

Dry the impetuous current of your rapid desires, by the charms of amulets and mantras;and then restrain yourself from being borne away by the flood, and restrict your mind to its dead inaction.

संकल्पानिलनिर्धूतं भ्रान्तं पर्णतृणांशवत् । भूताकाशे चिदात्मानमवलम्ब्य विलोकय ॥ ३९ ॥

saṃkalpānilanirdhūtaṃ bhrāntaṃ parṇatṛṇāṃśavat | bhūtākāśe cidātmānamavalambya vilokaya || 39 ||

Rely thy trust in the intellectual soul chidatma, seated in the cavity of thy heart, and look on mankind driven to and fro by the gusts of their desire, like fragments of straw flying at random in the perturbed air.

स्वसंकल्पनकालुष्यं विनिवार्यात्मनात्मनः । परं प्रसादमासाद्य परमानन्दवान्भव ॥ ४० ॥

svasaṃkalpanakāluṣyaṃ vinivāryātmanātmanaḥ | paraṃ prasādamāsādya paramānandavānbhava || 40 ||

Wash out the dirt of thy desires from thy mind, by the pure water of thy spiritual knowledge; and after securing the perfect tranquillity of thy soul, continue to enjoy the highest bliss of a holy life.

सर्वशक्तिमयो ह्यात्मा यद्यथा भावयत्यलम् । तत्तथा पश्यति तदा स्वसंकल्पविजृम्भितम् ॥ ४१ ॥

sarvaśaktimayo hyātmā yadyathā bhāvayatyalam | tattathā paśyati tadā svasaṃkalpavijṛmbhitam || 41 ||

God is all powerful and omnipresent, and displays himself in all forms every where.

संकल्पमात्रमेवेदं जगन्मिथ्यात्वमुत्थितम् । असंकल्पनमात्रेण ब्रह्मन्क्वापि विलीयते ॥ ४२ ॥

saṃkalpamātramevedaṃ jaganmithyātvamutthitam | asaṃkalpanamātreṇa brahmankvāpi vilīyate || 42 ||

It is the thought or imagination, that makes the false world appear as true; and it depends upon the thought also, that the world vanishes into nothing.

संकल्पवातवलितं जन्मजालकदम्बकम् । असंकल्पानिलस्पर्शाद्विश्राम्यति परे पदे ॥ ४३ ॥

saṃkalpavātavalitaṃ janmajālakadambakam | asaṃkalpānilasparśādviśrāmyati pare pade || 43 ||

It is the net work of our thoughts and desires, that is interwoven with the threads of our repeated births; but the winds of our apathy and indifference blow off this web, and settle us in the state of supreme felicity.

तृष्णाकरञ्जलतिकामिमां रूढिमुपागताम् । संकल्पमूलोद्धरणात्परिशोषवतीं कुरु ॥ ४४ ॥

tṛṣṇākarañjalatikāmimāṃ rūḍhimupāgatām | saṃkalpamūloddharaṇātpariśoṣavatīṃ kuru || 44 ||

Avarice is a thorny plant, that has taken deep root in the human heart; it is fostered under the shade of the arbor of desire, root out this tree of desire, and the thorny bush of avarice will fade away of itself.

प्रतिभाससमुत्थानं प्रतिभासपरिक्षयम् । यथा गन्धर्वनगरं तथा संसृतिविभ्रमः ॥ ४५ ॥

pratibhāsasamutthānaṃ pratibhāsaparikṣayam | yathā gandharvanagaraṃ tathā saṃsṛtivibhramaḥ || 45 ||

The world is a shadow and a pseudoscope, and rises to view and disappears by turns; it is an error of the brain that presents the sight of the course of nature (sansriti), like that of the fairy land presented to us in a dream.

प्रभुरस्मीति विस्मृत्य तावच्छोचति भूमिपः । भूमिपोऽस्मीति संजाता यावन्नास्य हृदि स्मृतिः ॥ ४६ ॥

prabhurasmīti vismṛtya tāvacchocati bhūmipaḥ | bhūmipo'smīti saṃjātā yāvannāsya hṛdi smṛtiḥ || 46 ||

The king that forgets his nature of the Lord, mistakes himself for a prince, or that he is born or become the ruler of the land; this concept of his which springs from ignorance of his divine nature, vanishes soon after he comes to the real knowledge of himself.

नास्य तज्जातया ब्रह्मन्प्राक्स्मृतिर्वर्तमानया । शरदेवोपगतया प्रावृड् जाड्यापवारिणी ॥ ४७ ॥

nāsya tajjātayā brahmanprāksmṛtirvartamānayā | śaradevopagatayā prāvṛḍ jāḍyāpavāriṇī || 47 ||

The king in possession of his present royalty, has no reminiscence of his past and former state;as we do not recollect the foulness of the past rainy weather, in the serenity of the present autumn.

घनप्रवाहयाऽकस्माच्चित्तेहा सैव वर्धते । य एवोच्चैःस्वरस्तन्त्र्याः स एवाक्रामति श्रुतिम् ॥ ४८ ॥

ghanapravāhayā'kasmāccittehā saiva vardhate | ya evoccaiḥsvarastantryāḥ sa evākrāmati śrutim || 48 ||

The thought that is predominant in the mind, naturally prevails over the fainter and weaker ones, as the highest pitch in music suppresses the bass tones, and takes possession of the ear.

अहमेकोऽहमात्मास्मीत्येकां भावय भावनाम् । तया भावनया युक्तः स एव त्वं भवस्यलम् ॥ ४९ ॥

ahameko'hamātmāsmītyekāṃ bhāvaya bhāvanām | tayā bhāvanayā yuktaḥ sa eva tvaṃ bhavasyalam || 49 ||

Think in yourself that you are one (unit or the unity), and that you are the soul (or supreme soul); keep this single reflection before you, and holding fast to it, you will become the object of your meditation.

एवं ह्यसंभवदिदं त्वविरागभास्यत्तत्सत्त्वमुत्तमपदं परमेकदेवः । पूजासु पूजकसुपूजनपूज्यरूपं किंचिन्नकिंचिदिव चित्तपदैकमूर्तिः ॥ ५० ॥

evaṃ hyasaṃbhavadidaṃ tvavirāgabhāsyattatsattvamuttamapadaṃ paramekadevaḥ | pūjāsu pūjakasupūjanapūjyarūpaṃ kiṃcinnakiṃcidiva cittapadaikamūrtiḥ || 50 ||

Such is the spiritual meditation of spiritualists like yourself, who aspire to the highest felicity of the supreme Being; while the external form of worship, is fit only for ungoverned minds, that rapt only for their temporal welfare. In formal worship composed of the worshipper, the formalities of the ritual and the articles of offerings, are symbolical of ignorant minds, and too insignificant to the wise.