41. Chapter 41

श्रीवसिष्ठ उवाच । शिवः किमुच्यते देव परंब्रह्म किमुच्यते । आत्मा किमुच्यते नाथ परमात्मा किमुच्यते ॥ १ ॥

śrīvasiṣṭha uvāca | śivaḥ kimucyate deva paraṃbrahma kimucyate | ātmā kimucyate nātha paramātmā kimucyate || 1 ||

Vasishtha asked said:—What is called the god Siva, and is meant by supreme Brahma; and what is the meaning of soul, and what is its difference from the supreme soul?

तत्सत्किंचिन्न किंचिच्च शून्यं विज्ञानमेव च । इत्यादिभेदो भगवंस्त्रिलोकेश किमुच्यते ॥ २ ॥

tatsatkiṃcinna kiṃcicca śūnyaṃ vijñānameva ca | ityādibhedo bhagavaṃstrilokeśa kimucyate || 2 ||

That the tat sat—Id. est is the true entity, and all else is non entity; what is vacuum that is nothing, and what is philosophy that knows everything. Explain to me these differences, for thou lord! knowest them all.

ईश्वर उवाच । अनाद्यन्तमनाभासं सत्किंचिदिह विद्यते । इन्द्रियाणामगम्यत्वाद्यन्न किंचिदिव स्थितम् ॥ ३ ॥

īśvara uvāca | anādyantamanābhāsaṃ satkiṃcidiha vidyate | indriyāṇāmagamyatvādyanna kiṃcidiva sthitam || 3 ||

The god replied:—There exist a sat ens, which is without beginning and end; and without any appearance, or reflection of its own; and this entity appears as a non entity, owing to its imperceptibility by the senses.

श्रीवसिष्ठ उवाच । यदिन्द्रियाणां बुद्ध्यादियुक्तानामप्यदृश्यताम् । गतं तत्कथमीशान त्वशङ्केनोपगम्यते ॥ ४ ॥

śrīvasiṣṭha uvāca | yadindriyāṇāṃ buddhyādiyuktānāmapyadṛśyatām | gataṃ tatkathamīśāna tvaśaṅkenopagamyate || 4 ||

Vasishtha rejoined:—If this entity, lord! is not perceptible by the organs of sense, and unknowable by the understanding, how then, O Isana! is it to be known at all.

ईश्वर उवाच । यो मुमुक्षुरविद्यांशः केवलो नाम सात्त्विकः । सात्त्विकैरेव सोऽविद्याभागैः शास्त्रादिनामभिः ॥ ५ ॥

īśvara uvāca | yo mumukṣuravidyāṃśaḥ kevalo nāma sāttvikaḥ | sāttvikaireva so'vidyābhāgaiḥ śāstrādināmabhiḥ || 5 ||

The god replied:—The man that desires his salvation, and yet sticks to his ignorance, is a sage by name only; and such men are subjected to greater ignorance, by the sastras they are guided by.

अविद्यां श्रेष्ठया श्रेष्ठां क्षालयन्निह तिष्ठति । मलं मलेनापहरन्युक्तिज्ञो रजको यथा ॥ ६ ॥

avidyāṃ śreṣṭhayā śreṣṭhāṃ kṣālayanniha tiṣṭhati | malaṃ malenāpaharanyuktijño rajako yathā || 6 ||

Let one ignorance removes another, as washerman cleanses one dirt by another.

काकतालीयवत्पश्चादविद्याक्षय आगते । प्रपश्यत्यात्मनैवात्मा स्वभावस्यैव निश्चयः ॥ ७ ॥

kākatālīyavatpaścādavidyākṣaya āgate | prapaśyatyātmanaivātmā svabhāvasyaiva niścayaḥ || 7 ||

When the error of ignorance, are removed by the opposition to each other; it is then that the soul appears of itself to view as a matter of course.

यथाकथंचिदङ्गारे निघृष्य क्षालयञ्छिशुः । करनैर्मल्यमाप्नोति कार्ष्ण्याङ्गारक्षये यथा ॥ ८ ॥

yathākathaṃcidaṅgāre nighṛṣya kṣālayañchiśuḥ | karanairmalyamāpnoti kārṣṇyāṅgārakṣaye yathā || 8 ||

As a child daubs his fingers by rubbing one piece of coat against another (so is a man darkened the more by the tenets of contradictory sastras); but gets them cleansed by washing off his hands from both of them.

यथाकथंचिच्छास्त्राद्यैर्भागैर्भागं विचारयेत् । सात्त्विकस्तामसो भागो द्वयोरात्मोदयस्तथा ॥ ९ ॥

yathākathaṃcicchāstrādyairbhāgairbhāgaṃ vicārayet | sāttvikastāmaso bhāgo dvayorātmodayastathā || 9 ||

As they examine both sides of a question in a learned discussion, and the truth comes out from amidst them both, so the knowledge of the soul, appears from midst of the mist of ignorance.

पश्यत्यात्मानमात्मैव विचारयति चात्मना । आत्मैवेहास्ति नाविद्या इत्यविद्याक्षयं विदुः ॥ १० ॥

paśyatyātmānamātmaiva vicārayati cātmanā | ātmaivehāsti nāvidyā ityavidyākṣayaṃ viduḥ || 10 ||

When the soul perceives the soul, and scans it by itself; and as it comes to know it in itself, it is said to get rid of its ignorance, which is then said to be utterly destroyed.

यावत्किंचिदिदं वस्तु नाना नात्मावगम्यताम् । क्रमा गुरूपदेशाद्या नात्मज्ञानस्य कारणम् ॥ ११ ॥

yāvatkiṃcididaṃ vastu nānā nātmāvagamyatām | kramā gurūpadeśādyā nātmajñānasya kāraṇam || 11 ||

The paths of learning and the lectures of a preceptor, are not the proper means to the knowledge of the soul, until one comes to know the unity of this thing by his own intuition.

गुरुर्हीन्द्रियवृत्तात्मा ब्रह्म सर्वेन्द्रियक्षयात् । यद्वस्तु यत्क्षये प्राप्यं तत्तस्मिन्सति नाप्यते ॥ १२ ॥

gururhīndriyavṛttātmā brahma sarvendriyakṣayāt | yadvastu yatkṣaye prāpyaṃ tattasminsati nāpyate || 12 ||

All the preceptors of sastras, place the soul amidst the bodily senses; but Brahma is situated beyond the senses, and is known after subjection of sensible organs. So the thing which is obtainable in absence of something, is never to be had in the presence of that thing.

अकारणान्यपि प्राप्ता भृशं कारणतां द्विज । क्रमा गुरूपदेशाद्या आत्मज्ञानस्य सिद्धये ॥ १३ ॥

akāraṇānyapi prāptā bhṛśaṃ kāraṇatāṃ dvija | kramā gurūpadeśādyā ātmajñānasya siddhaye || 13 ||

It is seen however, that many things are used as causes of what they are no causes at all;as they make use of the lectures of the preceptor and the like, as means for the attainment of spiritual knowledge.

क्रमे गुरूपदेशानां प्रवृत्ते शिष्यबोधतः । अनिर्देश्योऽप्यदृश्योऽपि स्वयमात्मा प्रसीदति ॥ १४ ॥

krame gurūpadeśānāṃ pravṛtte śiṣyabodhataḥ | anirdeśyo'pyadṛśyo'pi svayamātmā prasīdati || 14 ||

A course of lectures is of course calculated, to throw light on the student's knowledge of the knowables; but in matters of abstract knowledge and invisible soul, it is the soul itself that must throw its own light.

शास्त्रार्थैर्बुध्यते नात्मा गुरोर्वचनतो न च । बुध्यते स्वयमेवैष स्वबोधवशतस्ततः ॥ १५ ॥

śāstrārthairbudhyate nātmā gurorvacanato na ca | budhyate svayamevaiṣa svabodhavaśatastataḥ || 15 ||

No explanation of the sastras, nor the lectures of the preceptor, are calculated to give light on spiritual knowledge, unless it is understood by the intuitive knowledge of the spirit itself.

गुरूपदेशशास्त्रार्थैर्विना चात्मा न बुध्यते । एतत्संयोगसत्तैव स्वात्मज्ञानप्रकाशिनी ॥ १६ ॥

gurūpadeśaśāstrārthairvinā cātmā na budhyate | etatsaṃyogasattaiva svātmajñānaprakāśinī || 16 ||

Again the soul is never to be known without learning and lectures, and therefore both of them must combine with our inquiry to bring us to the light of the soul.

गुरुशास्त्रार्थशिष्याणां चिरसंयोगसत्तया । अहनीव जनाचार आत्मज्ञानं प्रवर्तते ॥ १७ ॥

guruśāstrārthaśiṣyāṇāṃ cirasaṃyogasattayā | ahanīva janācāra ātmajñānaṃ pravartate || 17 ||

It is therefore the combination of bookish knowledge with the instruction of the preceptor, joined with the investigation of the inquirer, that is calculated to enlighten us on spiritual knowledge, as the appearance of the day with the rising sun and waking world, gives an impetus to the rise of duties of the rising world.

कर्मबुद्धीन्द्रियाद्यन्तसुखदुःखादिसंक्षये । शिव आत्मेति कथितस्तत्सदित्यादिनामभिः ॥ १८ ॥

karmabuddhīndriyādyantasukhaduḥkhādisaṃkṣaye | śiva ātmeti kathitastatsadityādināmabhiḥ || 18 ||

After subsidence of the senses and actions of bodily organs, together with the imperceptibility of our sensations of pain and pleasure; that we come to the knowledge of Siva, other wise known as the soul, the tat sat, He that is, and under many other designations.

यत्रेदमखिलं नास्ति तद्रूपेणैव चास्ति वा । तदाकाशादच्छतरमनन्तं सदिवास्ति हि ॥ १९ ॥

yatredamakhilaṃ nāsti tadrūpeṇaiva cāsti vā | tadākāśādacchataramanantaṃ sadivāsti hi || 19 ||

When there was not this plenum of the world, or it existed in its spiritual or ideal forms; it is since then that this infinite entity has existed, in its vacuous form which is rarer than the ether.

अविश्रान्ततया यत्र तनुविद्यैर्मुमुक्षुभिः । विचित्रशुद्धमननकलङ्ककलितात्मभिः ॥ २० ॥

aviśrāntatayā yatra tanuvidyairmumukṣubhiḥ | vicitraśuddhamananakalaṅkakalitātmabhiḥ || 20 ||

Who is continually meditated upon by the nice discernment of the seekers of salvation, and is variously represented by the pure minded and those of vitiated minds.

अदूर एव तिष्ठद्भिर्जीवन्मुक्तस्य दृक्पथे । मोक्षोपासकबोधाय शास्त्रार्थरचनाय च ॥ २१ ॥

adūra eva tiṣṭhadbhirjīvanmuktasya dṛkpathe | mokṣopāsakabodhāya śāstrārtharacanāya ca || 21 ||

There are others who are situated in the sight of, and not far from the path of living liberation, who are employed in leading others to salvation, and in the exposition of the sastras in their works.

ब्रह्मेन्द्ररुद्रप्रमुखैर्लोकपालैः सुपण्डितैः । पुराणवेदसिद्धान्तसिद्धये भावितात्मभिः ॥ २२ ॥

brahmendrarudrapramukhairlokapālaiḥ supaṇḍitaiḥ | purāṇavedasiddhāntasiddhaye bhāvitātmabhiḥ || 22 ||

There have been many thinking and learned men, who have used the words Brahma, Indra, Rudra, and the names of the regents of worlds (for God), in order to justify the doctrines of the Puranas, vedas and siddhantas.

चिद्ब्रह्म शिव आत्मेशपरमात्मेश्वरादिका । एतस्मिन्कल्पिता संज्ञा निःसंज्ञे पृथगीश्वरे ॥ २३ ॥

cidbrahma śiva ātmeśaparamātmeśvarādikā | etasminkalpitā saṃjñā niḥsaṃjñe pṛthagīśvare || 23 ||

Others have applied the fictitious titles of chit or intellect, Brahma, Siva, Atma the soul or spirit, Isha-the Lord, the supreme spirit and Isvara-god, to the nameless god head that is apart and aloof from all.

एवमेतज्जगत्तत्त्वं स्वं तत्त्वं शिवनामकम् । सर्वथा सर्वदा सर्वसर्वं यत्सुखमास्व भो ॥ २४ ॥

evametajjagattattvaṃ svaṃ tattvaṃ śivanāmakam | sarvathā sarvadā sarvasarvaṃ yatsukhamāsva bho || 24 ||

Such is the truth of nature and of thyself also, which is styled the siva of felicitous; and which always confers all felicity to the world and to thyself also.

शिव आत्मा परं ब्रह्मेत्यादिशब्दैस्तु भिन्नता । पुरातनैर्विरचिता तस्य भेदो न वस्तुतः ॥ २५ ॥

śiva ātmā paraṃ brahmetyādiśabdaistu bhinnatā | purātanairviracitā tasya bhedo na vastutaḥ || 25 ||

The words siva, soul, supreme Brahma and some others, have been coined by the ancients to express the supreme being; and though they differ in sound, there is no difference of them in sense and signification.

एवं देवार्चनं नित्यं ज्ञः कुर्वन्मुनिनायक । यत्रास्मदादयो भृत्यास्तत्प्रयान्ति परं पदम् ॥ २६ ॥

evaṃ devārcanaṃ nityaṃ jñaḥ kurvanmunināyaka | yatrāsmadādayo bhṛtyāstatprayānti paraṃ padam || 26 ||

Know, O chief of sages! that wise men always adore this god whom we serve also, and unto when we return as the best and ultimate states of all.

श्रीवसिष्ठ उवाच । अविद्यमानमेवेदं विद्यमानमिव स्थितम् । यथा तन्मे समासेन भगवन्वक्तुमर्हसि ॥ २७ ॥

śrīvasiṣṭha uvāca | avidyamānamevedaṃ vidyamānamiva sthitam | yathā tanme samāsena bhagavanvaktumarhasi || 27 ||

Vasishtha said:—Please Lord! explain to me in short, how the ever existent Deity remains as non-existent, and could it come to existence from its prior state of nihility?

ईश्वर उवाच । योऽसौ ब्रह्मादिशब्दार्थः संविदं विद्धि केवलम् । स्वच्छमाकाशमप्यस्य स्थूलं मेरुरणोरिव ॥ २८ ॥

īśvara uvāca | yo'sau brahmādiśabdārthaḥ saṃvidaṃ viddhi kevalam | svacchamākāśamapyasya sthūlaṃ meruraṇoriva || 28 ||

The god replied:—Know the meaning of the words Brahma &c. to bear relation to our consciousness only, and this though it is as clear as the sky, and as minute as an atom, has the great bulk of the mount Meru contained in it.

सा वेद्यमिह गच्छन्ती याति चिन्नामयोग्यताम् । अप्यवेद्यवती नूनमुन्मन्यन्तपदस्थिता ॥ २९ ॥

sā vedyamiha gacchantī yāti cinnāmayogyatām | apyavedyavatī nūnamunmanyantapadasthitā || 29 ||

Although this is unintelligible to us, and far beyond our conception and comprehension of it; yet it becomes intelligible to us when we take it the form of our intellect.

क्षणाद्भावितवेद्यत्त्वादहन्तामनुगच्छति । पुरुषत्वात्पुमान्स्वप्ने वनवारणतामिव ॥ ३० ॥

kṣaṇādbhāvitavedyattvādahantāmanugacchati | puruṣatvātpumānsvapne vanavāraṇatāmiva || 30 ||

By taking it objectively, it becomes intelligible to us in the manner of our Egoism; and by thinking on its personality we have the same idea of it, as one has of a wild elephant from its sight in a dream.

अस्याहन्तादिरूपाया देशतां कालतां गताः । संपद्यन्ते ततः शून्यरूपिण्यः सख्य एव ताः ॥ ३१ ॥

asyāhantādirūpāyā deśatāṃ kālatāṃ gatāḥ | saṃpadyante tataḥ śūnyarūpiṇyaḥ sakhya eva tāḥ || 31 ||

These ideas of its egoism and personality, being limited by time and space, give rise to many aerial forms as attendants upon it.

ताभिः संवलिता सैव सत्ता जीवाभिधानिका । भवति स्पन्दविज्ञाना पवनस्येव लेखिका ॥ ३२ ॥

tābhiḥ saṃvalitā saiva sattā jīvābhidhānikā | bhavati spandavijñānā pavanasyeva lekhikā || 32 ||

Accompanied with these, there proceeds the entity called the jiva or living spirit, which is conversant with its oscillation and respiration, in the form of a pencil of air.

जीवशक्तिस्तथाभूता निश्चयैकविलासिनी । बुद्धितामनुयाता सा भवत्यज्ञपदे स्थिता ॥ ३३ ॥

jīvaśaktistathābhūtā niścayaikavilāsinī | buddhitāmanuyātā sā bhavatyajñapade sthitā || 33 ||

After the power of vitality is established and has come in force; there follows the faculty of understanding; which remains in utter ignorance at first.

शब्दशक्त्या क्रियाशक्त्या ज्ञानशक्त्यानुगम्यते । प्रत्येकं प्रस्फुरत्यन्तरप्रदर्शितरूपया ॥ ३४ ॥

śabdaśaktyā kriyāśaktyā jñānaśaktyānugamyate | pratyekaṃ prasphuratyantarapradarśitarūpayā || 34 ||

It is followed by the faculties of bearing, action and perceptions;all of which operate inward by without their development in outward organs.

मिलित्वैष गणः क्षिप्रं स्मृतिं समनुकूलयन् । मनो भवति भूतात्मबीजं संकल्पशाखिनः ॥ ३५ ॥

militvaiṣa gaṇaḥ kṣipraṃ smṛtiṃ samanukūlayan | mano bhavati bhūtātmabījaṃ saṃkalpaśākhinaḥ || 35 ||

All these powers uniting together, conduce to the excitement of memory, which exhibits itself soon in the form of the mind;which is the tree of desires.

आतिवाहिकदेहोक्तिभाजनं तद्विदुर्बुधाः । अन्तस्थया ब्रह्मशक्त्या ज्ञरूपं स्वात्मनात्मदृक् ॥ ३६ ॥

ātivāhikadehoktibhājanaṃ tadvidurbudhāḥ | antasthayā brahmaśaktyā jñarūpaṃ svātmanātmadṛk || 36 ||

Hear now what is called the spiritual body by the learned, it is the inward power of God of the form of the conscious soul, and seeing the divine soul in itself.

संपद्यमाना एवास्मिंश्चेतसीमा हि शक्तयः । पश्चादिह बहिष्ठास्ता उद्यन्त्यनुदिता अपि ॥ ३७ ॥

saṃpadyamānā evāsmiṃścetasīmā hi śaktayaḥ | paścādiha bahiṣṭhāstā udyantyanuditā api || 37 ||

There rise afterwards the following powers in the mind; which develop themselves in the outer organs, although their powers may be wanting in them.

वातसत्ता स्पन्दसत्ता स्पर्शसत्ता तथैव च । त्वक्सत्ता तेजसां सत्ता तथा सत्ताप्रकाशिनी ॥ ३८ ॥

vātasattā spandasattā sparśasattā tathaiva ca | tvaksattā tejasāṃ sattā tathā sattāprakāśinī || 38 ||

These are the essences of air and motion, and of feeling also, together with the senses of touch and heat emitted by the eyes.

रूपसत्ता जलसत्ता स्वादुसत्ता तथैव च । तथैव रससत्ता च गन्धसत्ता तथैव च ॥ ३९ ॥

rūpasattā jalasattā svādusattā tathaiva ca | tathaiva rasasattā ca gandhasattā tathaiva ca || 39 ||

There are the essences of colour, water and taste also, and likewise the essences of smell and flavour too.

भूसत्ता हेमसत्ता च पिण्डसत्ता च पीवरी । देशसत्ता कालसत्ता सर्वाढ्याकारवर्जिता ॥ ४० ॥

bhūsattā hemasattā ca piṇḍasattā ca pīvarī | deśasattā kālasattā sarvāḍhyākāravarjitā || 40 ||

There are the essences of earth and gold, and the essences of thick mass; and also the essences of time and space, all of which are without form and shape.

सर्वसत्तागणं चैतत्क्रोडीकृत्य स्वरूपवत् । स्फुरत्याश्रित्य पत्रादि बीजं बीजादितां गतम् ॥ ४१ ॥

sarvasattāgaṇaṃ caitatkroḍīkṛtya svarūpavat | sphuratyāśritya patrādi bījaṃ bījāditāṃ gatam || 41 ||

The spiritual body contains all these essences in itself as its component parts, as the seed of a fruit contains the leaves and germ of the future tree in its cell.

एतत्पुर्यष्टकं विद्धि देहोऽयं चातिवाहिकः । अपारबोधमेतत्तु स्फुरत्यङ्ग विभागवत् ॥ ४२ ॥

etatpuryaṣṭakaṃ viddhi deho'yaṃ cātivāhikaḥ | apārabodhametattu sphuratyaṅga vibhāgavat || 42 ||

Know this to be ativahika or spiritual body, and containing the eight elementary senses, wherefore it is called the puryashtaka also;and these are developed afterwards in the organs of sense.

एवमाद्यङ्गसंपन्नं संपन्नं न च किंचन । न ज्ञानं न च तद्रूपं न विदाचितचेतनम् ॥ ४३ ॥

evamādyaṅgasaṃpannaṃ saṃpannaṃ na ca kiṃcana | na jñānaṃ na ca tadrūpaṃ na vidācitacetanam || 43 ||

The primary or spiritual body which is formed in this manner, is actually nobody at all; since it is devoid of understanding, intellect, senses and sensibility.

परं परे प्रस्फुरितं केवलं केवलात्म सत् । जलपीठस्य जठरे जलद्रवविलासवत् ॥ ४४ ॥

paraṃ pare prasphuritaṃ kevalaṃ kevalātma sat | jalapīṭhasya jaṭhare jaladravavilāsavat || 44 ||

It is the supreme Being only, which contains the essence of the soul, as it is the sea which contains the limpid waters.

संवित्संवेदनैकात्म पृथगेतदचेतनम् । संपद्यते परिज्ञातं संकल्पनगरोपमम् ॥ ४५ ॥

saṃvitsaṃvedanaikātma pṛthagetadacetanam | saṃpadyate parijñātaṃ saṃkalpanagaropamam || 45 ||

The soul is that which is possessed of its consciousness and knowledge, all besides this is dull and insensible matter; and which is viewed by the soul, as the sight of a fairy land in the dream.

संवेदनात्परिज्ञानाच्छिवतामेव गच्छति । अज्ञातमेव वा यत्तत्कथं गच्छति वस्तुताम् ॥ ४६ ॥

saṃvedanātparijñānācchivatāmeva gacchati | ajñātameva vā yattatkathaṃ gacchati vastutām || 46 ||

It is therefore by consciousness and knowledge that Siva can be known, and what is not to be known by these can be nothing at all.

अथैतद्विन्दते स्वान्तःसंकल्पादंशता स्वतः । तन्मात्रसत्ता तस्याणोरेतां पश्यति देहके ॥ ४७ ॥

athaitadvindate svāntaḥsaṃkalpādaṃśatā svataḥ | tanmātrasattā tasyāṇoretāṃ paśyati dehake || 47 ||

The supreme soul sees all things within itself, as parts of itself (produced from its will of becoming or dividing itself into many); and beholds particles of his atomic self, formed into innumerable bodies.

सर्वं स्थूलत्वमापन्नं तदेवाशु प्रपश्यति । तस्य तन्मात्ररन्ध्राणि यथादेशं प्रपश्यति ॥ ४८ ॥

sarvaṃ sthūlatvamāpannaṃ tadevāśu prapaśyati | tasya tanmātrarandhrāṇi yathādeśaṃ prapaśyati || 48 ||

These soon increased in bulk and became big bodies, and bore the marks of the organs upon them.

ततः पुरुषरूपैकभावनात्पुरुषाकृतिम् । काकतालीयवद्दृष्ट्वा तुष्टं पुष्टं भवत्यलम् ॥ ४९ ॥

tataḥ puruṣarūpaikabhāvanātpuruṣākṛtim | kākatālīyavaddṛṣṭvā tuṣṭaṃ puṣṭaṃ bhavatyalam || 49 ||

Then it became of the form of a man, from his thought of being so; and this soon grew up in its size of a full grown man.

जीवदेतदवस्थाकं स्थितं पश्यति देहकम् । असन्तमेव गन्धर्वपुरं स्वप्रनरं यथा ॥ ५० ॥

jīvadetadavasthākaṃ sthitaṃ paśyati dehakam | asantameva gandharvapuraṃ svapranaraṃ yathā || 50 ||

So do our bodies appear to us in our living state, as the fairyland appears to one in his dream.

श्रीवसिष्ठ उवाच । गन्धर्वनगराकारमपि स्वप्ननरोपमम् । जगद्दुःखाय दुःखस्य कात्र युक्तिः परिक्षये ॥ ५१ ॥

śrīvasiṣṭha uvāca | gandharvanagarākāramapi svapnanaropamam | jagadduḥkhāya duḥkhasya kātra yuktiḥ parikṣaye || 51 ||

Vasishtha said:—I see the appearance of the human body, to resemble the vision of the fairyland in the dream; and I see also the miseries awaiting on human life in this world. Now tell me, my Lord! how all this misery is to be removed from it.

ईश्वर उवाच । वासनावशतो दुःखं विद्यमाने च सा भवेत् । अविद्यमानं च जगन्मृगतृष्णाम्बुभङ्गवत् ॥ ५२ ॥

īśvara uvāca | vāsanāvaśato duḥkhaṃ vidyamāne ca sā bhavet | avidyamānaṃ ca jaganmṛgatṛṣṇāmbubhaṅgavat || 52 ||

The god replied:—All human woe is owing to their desires, and belief of the reality of the world; but it must be known to be all as unreal, as waves of water seen in a sea in the mirage.

अतः किं वास्यते केन कस्य वा वासना कुतः । कथं स्वप्ननरेणाङ्ग मृगतृष्णाम्बु पीयते ॥ ५३ ॥

ataḥ kiṃ vāsyate kena kasya vā vāsanā kutaḥ | kathaṃ svapnanareṇāṅga mṛgatṛṣṇāmbu pīyate || 53 ||

There why such desire, and for what good and use, and why should the dreaming man be deluded to drink the show of water in the mirage?

सद्रष्टरि तु साहन्ते समनोमननादिके । अविद्यमाने जगति यत्सत्तत्परिदृश्यते ॥ ५४ ॥

sadraṣṭari tu sāhante samanomananādike | avidyamāne jagati yatsattatparidṛśyate || 54 ||

The viewer of truth, who is freed from his views of egoism and tuism, and has got off from the deluded and its delusive thoughts, doth verily behold the true entity of God in his presence, in the utter absence of all worldly thoughts from his mind.

यत्र नो वासना नैव वासको नैव वास्यता । केवलं केवलीभावः संशान्तकलनभ्रमः ॥ ५५ ॥

yatra no vāsanā naiva vāsako naiva vāsyatā | kevalaṃ kevalībhāvaḥ saṃśāntakalanabhramaḥ || 55 ||

Where there is no desirer or desire or the desired object, but the only thought of the one unity, there is an end of all error and misery.

यस्य सत्योऽप्यसत्यो वा शून्य एव हि यक्षकः । विलीनस्तस्य कैवल्यात्किमन्यदवशिष्यते ॥ ५६ ॥

yasya satyo'pyasatyo vā śūnya eva hi yakṣakaḥ | vilīnastasya kaivalyātkimanyadavaśiṣyate || 56 ||

He whose mind is freed from the true and false bugbears of common and imaginary error, and is settled in the thought of one unity alone, sees nothing but the unity before him.

शून्य एव हि वेताल इवेत्थं चित्तवासना । उदितेयं जगन्नाम्नी तच्छान्तौ शान्तिरक्षता ॥ ५७ ॥

śūnya eva hi vetāla ivetthaṃ cittavāsanā | uditeyaṃ jagannāmnī tacchāntau śāntirakṣatā || 57 ||

The desires of the mind, rise as goblins in the midway sky; and the thoughts of the world rove about the sphere of the mind, as the numerous worlds revolve in the sky hence there is no peace of the soul, unless these subside to rest.

अहन्तायां जगति च मृगतृष्णाजले च यः । सास्थस्तं थिग्घतनरं नोपदेश्यस्त्वसाविति ॥ ५८ ॥

ahantāyāṃ jagati ca mṛgatṛṣṇājale ca yaḥ | sāsthastaṃ thigghatanaraṃ nopadeśyastvasāviti || 58 ||

It is useless to advise the man to wisdom, who is elated by his egoism, and is deluded by the waters of the mirage of this evanescent world.

जीवं विवेकिनमिहोपदिशन्ति तज्ज्ञा नो बालमुद्भ्रममसन्मयमार्यमुक्तम् । अज्ञं प्रशास्ति किल यः कनकावदातां स स्वप्नदृष्टपुरुषाय सुतां ददाति ॥ ५९ ॥

jīvaṃ vivekinamihopadiśanti tajjñā no bālamudbhramamasanmayamāryamuktam | ajñaṃ praśāsti kila yaḥ kanakāvadātāṃ sa svapnadṛṣṭapuruṣāya sutāṃ dadāti || 59 ||

Wise men should advise the prudent only, and throw away their instruction to boys that are wandering in error, and are shunned by good people. To give good counsel to the ignorant, is as offering a fair daughter in marriage to the spectre of man seen in a dream.