34. Chapter 34

ईश्वर उवाच । इत्थं स्थितमिदं विश्वं सदसद्देवरूपि च । द्वैतैक्यपदनिर्मुक्तं युक्तं द्वैतैक्यमप्यतः ॥ १ ॥

īśvara uvāca | itthaṃ sthitamidaṃ viśvaṃ sadasaddevarūpi ca | dvaitaikyapadanirmuktaṃ yuktaṃ dvaitaikyamapyataḥ || 1 ||

The god continued:—Such is the constitution of this world, composed of reality and unreality, and bearing the stamp of the almighty; it is composed both of unity and duality, and yet it is free from both.

चितेः कलङ्कवैरूप्यमिति संसारतां गतम् । अकलङ्कमसंसारि तच्चाभिन्नाद्वयात्मकम् ॥ २ ॥

citeḥ kalaṅkavairūpyamiti saṃsāratāṃ gatam | akalaṅkamasaṃsāri taccābhinnādvayātmakam || 2 ||

It is the disfigurement of the intellect by foul ignorance, that views the outer world as distinct from its maker; but to the clear sighted there is no separate outer world, but both blend together in the unity.

इयमस्मीति संप्राप्तकलङ्का चिन्निबध्यते । एतामेव कलां बुद्ध्वा स्वकाभिन्नां विमुच्यते ॥ ३ ॥

iyamasmīti saṃprāptakalaṅkā cinnibadhyate | etāmeva kalāṃ buddhvā svakābhinnāṃ vimucyate || 3 ||

The perverted intellect which considers itself as the body, is verily confined in it; but when it considers itself to be a particle of and identic with the divine, it is liberated from its confinement.

चिदर्थाकारताभावाद्द्वित्वात्सत्त्वं समुज्झति । सुखादिमिलितां धत्ते न सत्यां सदिति क्षणात् ॥ ४ ॥

cidarthākāratābhāvāddvitvātsattvaṃ samujjhati | sukhādimilitāṃ dhatte na satyāṃ saditi kṣaṇāt || 4 ||

The intellect loses its entity, by considering the duality of its form and sense; and be combined with pleasure and pain, it retains no longer its real essence.

शुद्धा निरंशा सत्या वाऽसत्या वेत्येवमादिभिः । विमुक्ता नामशब्दार्थैः सर्वैः सर्वात्मिकापि खम् ॥ ५ ॥

śuddhā niraṃśā satyā vā'satyā vetyevamādibhiḥ | vimuktā nāmaśabdārthaiḥ sarvaiḥ sarvātmikāpi kham || 5 ||

Its true nature is free from all designation, and application of any significant term or its sense to it; and the words pure, undivided, real or unreal, bear no relation to what is an all pervasive vacuity.

सर्वं निरुपमं शान्तं मनसैतत्त्रिमार्गगम् । ब्रह्मेदं बृंहितं ब्रह्म शक्त्याऽऽकाशविकासया ॥ ६ ॥

sarvaṃ nirupamaṃ śāntaṃ manasaitattrimārgagam | brahmedaṃ bṛṃhitaṃ brahma śaktyā''kāśavikāsayā || 6 ||

Brahma the all and full (to pans plenum), who is perfect tranquillity, and without a second, equal or comparison, expands himself by his own power as the infinite and empty air; and stretches his mind in three different directions of the three triplicates. (Namely 1 of creation, preservation and destruction of the universe—2 the three states of waking, sleeping, and dreaming—3 the union of the three powers—the supernal, natural and material agencies. [Sanskrit: srishti, sthiti, pralaya, jagrat, nidra, sapta / adhidaiva, adhibhautika, adhibhauvikanca].

मनसा मनसि च्छिन्ने स्वेन्द्रियावयवात्मनि । सत्यालोकाज्जगज्जाले प्रच्छन्ने विलयं गते ॥ ७ ॥

manasā manasi cchinne svendriyāvayavātmani | satyālokājjagajjāle pracchanne vilayaṃ gate || 7 ||

The mind being curbed with all its senses and organs in the great soul, there appears a dazzling light before it, and the false world flies away from it, as the shade of night disappears before the sunlight.

छिद्यते शीर्णसंसारकलना कल्पनात्मिका । भृष्टबीजोपमा सत्ता जीवस्य इतिनामिका ॥ ८ ॥

chidyate śīrṇasaṃsārakalanā kalpanātmikā | bhṛṣṭabījopamā sattā jīvasya itināmikā || 8 ||

The imaginary world recedes from view, and falls down like a withered leaf; and the living soul remains like a fried grain, without its power of vegetation or reproduction.

पश्यन्ती नाम कलितोत्सृजन्ती चेत्यचर्वणाम् । मनोमोहाभ्रनिर्मुक्ता शरदाकाशकोशवत् ॥ ९ ॥

paśyantī nāma kalitotsṛjantī cetyacarvaṇām | manomohābhranirmuktā śaradākāśakośavat || 9 ||

The intellect being cleared from the cloud of illusion, overhanging the deluded mind, shines as clearly as the vault of the autumnal sky;and is then called pashyanti or seeing from its sight of the supernatural, and utsrijanti also from its renunciation of all worldly impressions.

शुद्धा चिद्भावमात्रस्था चेत्यचिच्चापलं गता । समस्तसामान्यवती भवतीर्णभवार्णवा ॥ १० ॥

śuddhā cidbhāvamātrasthā cetyaciccāpalaṃ gatā | samastasāmānyavatī bhavatīrṇabhavārṇavā || 10 ||

The Intellect being settled in its original, pure and sedate state, after it has passed under the commotions of worldly thoughts; and when it views all things in an equal and indifferent light, it is said to have crossed over the ocean of the world.

अपुनर्भवसौषुप्तपदपाण्डित्यपीवरी । परमासाद्य विश्रान्ता विश्रान्ता वितते पदे ॥ ११ ॥

apunarbhavasauṣuptapadapāṇḍityapīvarī | paramāsādya viśrāntā viśrāntā vitate pade || 11 ||

When the intellect is strong in its knowledge of perfect susupti or somnolence over worldly matters; it is said to have obtained its rest in the state of supreme felicity, and to be freed from the doom of transmigration in future births.

एतत्ते मनसि क्षीणे प्रथमं कथितं पदम् । द्वितीयं श्रृणु विप्रेन्द्र शक्तेरस्याः सुपावनम् ॥ १२ ॥

etatte manasi kṣīṇe prathamaṃ kathitaṃ padam | dvitīyaṃ śrṛṇu viprendra śakterasyāḥ supāvanam || 12 ||

I have now told you, O great Vipra, all about the curbing and weakening of the mind, which is the first step towards the beatification of the soul by yoga; now attend to me to tell you, concerning the second step of the edification and strengthening of the intellect.

एषैव मनसोन्मुक्ता चिच्छक्तिः शान्तिशालिनी । सर्वज्योतिस्तमोमुक्ता वितताकाशसुन्दरी ॥ १३ ॥

eṣaiva manasonmuktā cicchaktiḥ śāntiśālinī | sarvajyotistamomuktā vitatākāśasundarī || 13 ||

That is called the unrestricted power of the intellect, which is fraught with perfect peace and tranquillity; which is full of light, clear of the darkness of ignorance, and as wide stretched as the clear vault of heaven.

घनसौषुप्तलेखावच्छिलान्तःसन्निवेशवत् । सैन्धवान्तस्थरसवद्वातान्तःस्पन्दशक्तिवत् ॥ १४ ॥

ghanasauṣuptalekhāvacchilāntaḥsanniveśavat | saindhavāntastharasavadvātāntaḥspandaśaktivat || 14 ||

It is as deep as our consciousness in profound sleep, as hidden as a mark in the heart of a stone; as sweet as the flavour in salt, and as the breath of wind after a storm.

कालेनायाति तत्रैव परां परिणतिं यदा । शून्यशक्तिरिवाकाशे परमाकाशगा तदा ॥ १५ ॥

kālenāyāti tatraiva parāṃ pariṇatiṃ yadā | śūnyaśaktirivākāśe paramākāśagā tadā || 15 ||

When the living principle comes to its end at any place, in course of time; the intellect takes it flight like some invisible force in open air, and mixes with the transcendent vacuum.

चेत्यांशोन्मुखतां नूनं त्यजत्यम्ब्विव चापलम् । वातलेखेव चलनं पुष्पलेखेव सौरभम् ॥ १६ ॥

cetyāṃśonmukhatāṃ nūnaṃ tyajatyambviva cāpalam | vātalekheva calanaṃ puṣpalekheva saurabham || 16 ||

It gets freed from all its thoughts and thinkables, as when the calm sea is freed from its fluctuation; it becomes as sedate as when the winds are still, and as imperceptible as when the flower-cup emits its fragrance.

कालताकाशते त्यक्त्वा सकले सकलाकला । न जडा नाजडा स्फारा धत्ते सत्तामनामिकाम् ॥ १७ ॥

kālatākāśate tyaktvā sakale sakalākalā | na jaḍā nājaḍā sphārā dhatte sattāmanāmikām || 17 ||

It is liberated from the bonds and ideas of time and place (by its assimilation to infinity and immortality); it is freed from the thought of its appertaining to or being a part of anything in the world; it is neither a gross or subtile substance, and becomes a nameless essence.

दिक्कालाद्यनवच्छिन्नमहासत्तापदं गताम् । तुर्यतुर्यांशकलितामकलङ्कामनामयाम् ॥ १८ ॥

dikkālādyanavacchinnamahāsattāpadaṃ gatām | turyaturyāṃśakalitāmakalaṅkāmanāmayām || 18 ||

It is not limited by time and space, and is of the nature of the unlimited essence of God; it is a form and fragment of the quadruple state of Brahma or virat [Sanskrit: turyya turyyamasa], and is without any stain, disease or decay.

कांचिदेव विशालाक्ष साक्षिवत्समवस्थिताम् । सर्वतः सर्वदा सर्वप्रकाशस्वादुतत्पराम् ॥ १९ ॥

kāṃcideva viśālākṣa sākṣivatsamavasthitām | sarvataḥ sarvadā sarvaprakāśasvādutatparām || 19 ||

It is some thing witnessing all things with its far seeing sight, it is the all at all times and places, it is full light in itself, and sweeter far than the sweetest thing in the world.

एषा द्वितीया पदता कथिता तव सुव्रत । तृतीयं श्रृणु वक्ष्यामि पदं पदविदां वर ॥ २० ॥

eṣā dvitīyā padatā kathitā tava suvrata | tṛtīyaṃ śrṛṇu vakṣyāmi padaṃ padavidāṃ vara || 20 ||

This is what I told you the second stage of yoga meditation, attend now, O sage! that art true to your vows, and dost well understand the process of yoga, to what I will relate to you regarding its third stage.

एषा दृक्चेत्यवलनादनामार्थापदं गता । ब्रह्मात्मेत्यादिशब्दार्थादतीतोदेति केवला ॥ २१ ॥

eṣā dṛkcetyavalanādanāmārthāpadaṃ gatā | brahmātmetyādiśabdārthādatītodeti kevalā || 21 ||

This sight of intellect is without a name, because it contains like the Divine Intellect all the thinkables (or objects of thought) within its ample sphere, as the great ocean of the world, grasps all parts of the globe within its spacious circumference. It extends beyond the meaning of the word Brahmatma or the ample spirit of the god Brahma in its extension ad infinitum.

स्थैर्येण कालतः स्वस्था निष्कलङ्का परात्मना । तुर्यातीतादिनामत्वादपि याति परं पदम् ॥ २२ ॥

sthairyeṇa kālataḥ svasthā niṣkalaṅkā parātmanā | turyātītādināmatvādapi yāti paraṃ padam || 22 ||

It is by great enduring patience, that the soul attains in course of a long time, this steady and unsullied state of its perfection purushartha; and it is after passing this and the fourth stage, that the soul reaches to its supreme and ultimate state of felicity.

सा परा परमा काष्ठा प्रधानं शिवभावतः । चित्येका निरवच्छेदा तृतीया पावनी स्थितिः ॥ २३ ॥

sā parā paramā kāṣṭhā pradhānaṃ śivabhāvataḥ | cityekā niravacchedā tṛtīyā pāvanī sthitiḥ || 23 ||

After passing the successive grades and until reaching the ultimate state, one must practice his yoga in the manner of Siva the greatest of the yogis; and then he will obtain in himself the unremitting holy composure of the third stage.

चिरमस्यां प्रतिष्ठायां सर्वाध्वाध्वगदूरगा । सा ममाप्यंग वचसां न समायाति गोचरम् ॥ २४ ॥

ciramasyāṃ pratiṣṭhāyāṃ sarvādhvādhvagadūragā | sā mamāpyaṃga vacasāṃ na samāyāti gocaram || 24 ||

By long continuance in this course, the pilgrim is led to a great distance, which transcends all my description, but may be felt by the holy devotee who advances in his course.

त्रिमार्गकलनातीतमिति ते कथितं मुने । तिष्ठ तस्मिन्पदे नित्यमिति देवः सनातनः ॥ २५ ॥

trimārgakalanātītamiti te kathitaṃ mune | tiṣṭha tasminpade nityamiti devaḥ sanātanaḥ || 25 ||

I have told you already of the state, which is beyond these three stages; and do you, O divine sage! ever remain in that state, if you wish to arrive to the state of the eternal God.

एतन्मयमिदं विश्वं मुने तन्मयवेदनात् । सत्यसंवेदनान्नेदं न च नेदं मुनीश्वर ॥ २६ ॥

etanmayamidaṃ viśvaṃ mune tanmayavedanāt | satyasaṃvedanānnedaṃ na ca nedaṃ munīśvara || 26 ||

This world which seems as material, will appear to be infused with the spirit of God when it is viewed in its spiritual light, but upon right observation of it, it is neither the one nor the other.

नेदं प्रवर्तते किंचिन्नेदं किचिन्निवर्तते । शान्तं समसमाभासं प्रथते स्वस्य कोशवत् ॥ २७ ॥

nedaṃ pravartate kiṃcinnedaṃ kicinnivartate | śāntaṃ samasamābhāsaṃ prathate svasya kośavat || 27 ||

This what neither springs into being nor ceases to exist; but is ever calm and quiet and of one uniform lustre, and swells and extends as the embryo in the womb.

अद्वैतैक्यादसंक्षोभाद्धनचेतनया तया । अविकारादिमत्त्वाच्च नित्यानित्यतया चिरम् ॥ २८ ॥

advaitaikyādasaṃkṣobhāddhanacetanayā tayā | avikārādimattvācca nityānityatayā ciram || 28 ||

The undualistic unity of God, his motionlessness and the solidity of his intelligence, together with the unchangeableness of his nature, prove the eternity of the world, although appearing as instantaneous and evanescent.

चिद्धनत्वाच्छिशुशिलाकोशानां जगतामपि । मनागपि न भेदोऽस्ति सतामप्यसतामपि ॥ २९ ॥

ciddhanatvācchiśuśilākośānāṃ jagatāmapi | manāgapi na bhedo'sti satāmapyasatāmapi || 29 ||

The solidity of the intellect produces the worlds in the same manner as the congealed water causes the hail-stones, and there is no difference between the existent and nonexistent, since all things are ever existent in the divine mind.

समस्तं सुशिवं शान्तमतीतं वाग्विलासतः । ओमित्यस्य च तन्मात्रातुर्या सा परमा गतिः ॥ ३० ॥

samastaṃ suśivaṃ śāntamatītaṃ vāgvilāsataḥ | omityasya ca tanmātrāturyā sā paramā gatiḥ || 30 ||

All is good (siva or solus) and quiet, and perfect beyond the power of description;the syllable om is the symbol of the whole, and its components compose the four stages for our salvation.