51. Chapter 51

श्रीवसिष्ठ उवाच । न पुनर्भवतः पूर्वं संपन्नाश्चक्षुरादयः । यथा कमलजस्यैतत्सर्वमेव त्वया श्रुतम् ॥ १ ॥

śrīvasiṣṭha uvāca | na punarbhavataḥ pūrvaṃ saṃpannāścakṣurādayaḥ | yathā kamalajasyaitatsarvameva tvayā śrutam || 1 ||

Vasishtha resumed:—Rama, you have heard me relate unto you that, even the lotus-born Brahma who was born long before you, had been without his organs of sense at first.

ब्रह्मपुर्यष्टकस्यादावर्थसंविद्यथोदिता । पुर्यष्टकस्य सर्वस्य तथैवोदेति सर्वदा ॥ २ ॥

brahmapuryaṣṭakasyādāvarthasaṃvidyathoditā | puryaṣṭakasya sarvasya tathaivodeti sarvadā || 2 ||

As brahma said:—the collective agents of creation was endued only with his consciousness—Samvid for the performance of all his functions;so are all individual personalities endowed with their self-consciousness only, for the discharge of all their necessary duties.

विद्धि पुर्यष्टकं जीवो यो गर्भस्थेन्द्रियोदयः । यद्यथा भावयत्याशु तत्तथा परिपश्यति ॥ ३ ॥

viddhi puryaṣṭakaṃ jīvo yo garbhasthendriyodayaḥ | yadyathā bhāvayatyāśu tattathā paripaśyati || 3 ||

Know that as the living soul, dwelling in its body in the mother's womb, comes to reflect on the actions of the senses, it finds their proper organ supplied to its body immediately.

इन्द्रियाणीन्द्रियार्थाख्यं विद्धि संवेदनं स्वकम् । संपन्नं च यथा तत्ते प्रोक्तमाद्यमनःस्थितौ ॥ ४ ॥

indriyāṇīndriyārthākhyaṃ viddhi saṃvedanaṃ svakam | saṃpannaṃ ca yathā tatte proktamādyamanaḥsthitau || 4 ||

Know the senses and the organs of sense to be the forms of consciousness itself, and this I have fully explained to you in the case of Brahma, who represents the collective body of all individual souls.

शुद्धा संवित्संभवन्ती संवेदनमनिन्दितम् । ततोऽहंवेदनानन्तजीवपुर्यष्टकान्विता ॥ ५ ॥

śuddhā saṃvitsaṃbhavantī saṃvedanamaninditam | tato'haṃvedanānantajīvapuryaṣṭakānvitā || 5 ||

At first there was the pure consciousness in its collective-form in the Divine Intellect, and this afterwards came to be diffused in millions of individual souls from its sense of egoism. At first was the Divine soul "the I am all that I am"and afterwards became many as expressed in the Vedic text "aham bahusyam".

न त्वेकत्वादनन्तत्वादवेद्यत्वादनामये । अभावत्वादनेकत्वादशून्यत्वात्परा स्थिता ॥ ६ ॥

na tvekatvādanantatvādavedyatvādanāmaye | abhāvatvādanekatvādaśūnyatvātparā sthitā || 6 ||

It is no stain to the pure universal, undivided and subjective Divine spirit, to be divided into the infinity of individual and objective souls; since the universal and subjective unity comprises in it the innumerable objective individualities which it evolves of itself.

चेत्यादिबुद्ध्या तत्किंचिन्न मनस्तां च गच्छति । न च जीवत्वमायाति न च पुर्यष्टकात्मिका ॥ ७ ॥

cetyādibuddhyā tatkiṃcinna manastāṃ ca gacchati | na ca jīvatvamāyāti na ca puryaṣṭakātmikā || 7 ||

The objectivity of God does not imply his becoming either the thinking mind or the living soul; nor his assuming upon him the organic body or any elemental form.

न विद्यादिविलासोऽस्ति सोस्ति नास्तीव यः सदा । परमात्मेति कथितो मनःषष्ठेन्द्रियातिगः ॥ ८ ॥

na vidyādivilāso'sti sosti nāstīva yaḥ sadā | paramātmeti kathito manaḥṣaṣṭhendriyātigaḥ || 8 ||

He does not become the vidya or avidya said:—the intelligible or unintelligible, and is ever existent as appearing non-existent to the ignorant; this is called the supreme soul, which is beyond the comprehension of the mind and apprehension of the senses.

तस्मात्संपद्यते जीवश्चिन्मूर्तिर्मननात्मकः । भ्रमः केवलमित्याद्य उपदेशाय गीयते ॥ ९ ॥

tasmātsaṃpadyate jīvaścinmūrtirmananātmakaḥ | bhramaḥ kevalamityādya upadeśāya gīyate || 9 ||

From Him rises the living soul as well as the thinking mind; which are resembled for the instruction of mankind, as sparks emitted from fire.

यतः कुतश्चित्संपन्ने त्वविद्यामय आमये । उपदेश्योपदेशेन प्रविलीने विचारणात् ॥ १० ॥

yataḥ kutaścitsaṃpanne tvavidyāmaya āmaye | upadeśyopadeśena pravilīne vicāraṇāt || 10 ||

From whatever source ignorance (Avidya) may have sprung, you have no need of inquiring into the cause thereof; but taking ignorance as a malady, you should seek the remedy of reasoning for its removal.

प्रशान्तसकलाकारं ज्ञानं तत्रावशिष्यते । यत्राकाशमपि स्थूलमणाविव महाचलः ॥ ११ ॥

praśāntasakalākāraṃ jñānaṃ tatrāvaśiṣyate | yatrākāśamapi sthūlamaṇāviva mahācalaḥ || 11 ||

After all forms of things and the erroneous knowledge of particulars, are removed from your mind; there remains that knowledge of the unity, in which the whole firmament is lost, as a mountain is concealed in an atom.

यत्रोद्यदाचारमपि सदप्यसदिव स्थितम् । जगज्जान्विषयांस्त्यक्त्वा काये त्वं तिष्ठ निर्मले ॥ १२ ॥

yatrodyadācāramapi sadapyasadiva sthitam | jagajjānviṣayāṃstyaktvā kāye tvaṃ tiṣṭha nirmale || 12 ||

That in which all the actions and commotions of the world, remain still and motionless; if they were buried in dead silence and nihility; is the surest rock of your rest and resort, after feeling from the bustle of all worldly business.

असन्मयमविद्याया रूपमेव तदेव हि । यद्वीक्षिता सती नूनं नश्यत्येव न दृश्यते ॥ १३ ॥

asanmayamavidyāyā rūpameva tadeva hi | yadvīkṣitā satī nūnaṃ naśyatyeva na dṛśyate || 13 ||

The unreal or negative idea of ignorance, has also a form, as inane as it is nothing; look at her and she becomes a nullity, touch her and she perishes and vanishes from sight.

आलोकितं नाम कथमवस्तु किल लभ्यते । प्रयत्नेनापि संप्राप्तं मृगतृष्णाम्बुकैरिव ॥ १४ ॥

ālokitaṃ nāma kathamavastu kila labhyate | prayatnenāpi saṃprāptaṃ mṛgatṛṣṇāmbukairiva || 14 ||

Seek after her, and what can you find but her nothingness; and if by your endeavour you can get anything of her, it is as the water in the mirage.

असदेव सदेवासदज्ञानादस्य सत्यता । ज्ञानाद्यथास्थितं वस्तु दृश्यते नश्यति भ्रमः ॥ १५ ॥

asadeva sadevāsadajñānādasya satyatā | jñānādyathāsthitaṃ vastu dṛśyate naśyati bhramaḥ || 15 ||

As it is ignorance alone that creates her reality, her unreality appears as a reality, and destroys the seeming reality at once.

अविद्याया विचारोऽयं जीवपुर्यष्टकादिका । अप्यत्यन्तमसत्यायाः कल्पना कल्पितात्मनः ॥ १६ ॥

avidyāyā vicāro'yaṃ jīvapuryaṣṭakādikā | apyatyantamasatyāyāḥ kalpanā kalpitātmanaḥ || 16 ||

Agnosticism imputes false attributes to the nature of the Deity, and it is the doctrine of the agnostics to misrepresent the universal spirit, under the forms of the living soul and the perishable body.

तस्यास्त उपदेशाय सेयं जीवादिकल्पना । कृता शास्त्रैः प्रबोधाय तां त्वमेकमनाः श्रृणु ॥ १७ ॥

tasyāsta upadeśāya seyaṃ jīvādikalpanā | kṛtā śāstraiḥ prabodhāya tāṃ tvamekamanāḥ śrṛṇu || 17 ||

Now hear me attentively to tell you the sastras that they have invented, in order to propagate their agnostic religion or belief in this avidya, by setting up the living soul and others in lieu of the supreme spirit.

जीवत्वमिव संप्राप्ता पुर्यष्टकपदस्थिता । कला कलङ्ककलिता चितिराबोधनोन्मुखी ॥ १८ ॥

jīvatvamiva saṃprāptā puryaṣṭakapadasthitā | kalā kalaṅkakalitā citirābodhanonmukhī || 18 ||

Being fond of representing the Divine Intellect in a visible form, they have stained the pure spirit with many gross forms, such as the elemental and organic body, which is enlivened by the vital spirit dwelling in it.

यद्यथा भावयत्याशु तत्तथानुभवत्यलम् । सत्यो भवत्वसत्यो वा बालेन निशि यक्षकः ॥ १९ ॥

yadyathā bhāvayatyāśu tattathānubhavatyalam | satyo bhavatvasatyo vā bālena niśi yakṣakaḥ || 19 ||

Whatever they think a thing to be, they believe in the same; they make truth of an untruth, and its reverse likewise; as children make a devil of a doll, and afterwards break it to nothing.

पञ्चतन्मात्रकलनां संभावयति सत्तया । तत्रात्मनि तथा रन्ध्रान्प्रपश्यति तथोदितान् ॥ २० ॥

pañcatanmātrakalanāṃ saṃbhāvayati sattayā | tatrātmani tathā randhrānprapaśyati tathoditān || 20 ||

They take the frail body formed of the five elements as a reality, and believe its holes of the organs as the seats of the sensuous soul.

एभ्य एव समुत्पन्नं बहिःस्थं भूतपञ्चकम् । पश्यत्यनन्यदन्याभं शाखाशतमिवाङकुरः ॥ २१ ॥

ebhya eva samutpannaṃ bahiḥsthaṃ bhūtapañcakam | paśyatyananyadanyābhaṃ śākhāśatamivāṅakuraḥ || 21 ||

They employ these five fold organs in the perception of the pentuple objects of the senses; which serve at best to represent their objects in different light than what they are, as the germ of a seed produces its leaves of various colours.

इदमन्तरिदं बाह्यमिति निश्चयवांस्ततः । जीवो भावं यथादत्ते तत्तथा द्रढयत्यथ ॥ २२ ॥

idamantaridaṃ bāhyamiti niścayavāṃstataḥ | jīvo bhāvaṃ yathādatte tattathā draḍhayatyatha || 22 ||

They reckon some as the internal senses, as the faculties of the mind and the feelings of the heart, and others as external, as the outward organs of action and sensation; and place their belief in whatever their souls and minds suggest to them either as false or true.

रश्मिजालमिवेन्दोर्यदात्मनः प्रतिभासनम् । बाह्यस्पर्शतया तेन तदेवाशूररीकृतम् ॥ २३ ॥

raśmijālamivendoryadātmanaḥ pratibhāsanam | bāhyasparśatayā tena tadevāśūrarīkṛtam || 23 ||

They believe the moonlight to be hot or cold, according as they feel by their outward perception.

मरिचस्येव यत्तैक्ष्ण्यं शून्यत्वमिव खस्य यत् । आत्मनो वेदनं यच्च तदेवान्यदिव स्थितम् ॥ २४ ॥

maricasyeva yattaikṣṇyaṃ śūnyatvamiva khasya yat | ātmano vedanaṃ yacca tadevānyadiva sthitam || 24 ||

The pungency of the pepper and the vacuity of the firmament, are all according to one's knowledge and perception of them, and do not belong to the nature of things. For sweet is sour to some, and sour is sweet to others; and the firmament is thought to be a void by many, but is found to be full of air by others, who assert the dogma of natures abhorrence of vacuum.

अत्रैव निश्चयं बद्ध्वा नियमः सुदृढीकृतः । अनेनेत्थमनेनेत्थं भाव्यमित्यवखण्डितम् ॥ २५ ॥

atraiva niścayaṃ baddhvā niyamaḥ sudṛḍhīkṛtaḥ | anenetthamanenetthaṃ bhāvyamityavakhaṇḍitam || 25 ||

They have also ascertained certain actions and rituals, which are in common practice, as the articles of their creed, and built their faith of a future heaven, on the observance of those usages.

स्वभावेतरनामासौ स्वसंकल्पमयात्मकः । कश्चित्कदाचिद्भवति स्वभावेनैव नान्यथा ॥ २६ ॥

svabhāvetaranāmāsau svasaṃkalpamayātmakaḥ | kaścitkadācidbhavati svabhāvenaiva nānyathā || 26 ||

The living soul which is full of its desires, is led by two different principles of action through life; the one is its natural tendency to some particular action, and the other is the direction of some particular law or other. It is however the natural propensity of one, that gets the better of the other.

आत्मनैवेदमखिलं संपन्नं द्वैतमद्वयम् । खण्डो मधुरसेनेव मृदेव च महाघटः ॥ २७ ॥

ātmanaivedamakhilaṃ saṃpannaṃ dvaitamadvayam | khaṇḍo madhuraseneva mṛdeva ca mahāghaṭaḥ || 27 ||

It is the soul which has produced all the objective duality from the subjective unity only; as it is the sweet sap of the sugarcane that produces the sugarcandy; and the serum of the earth, that forms and fashions the water pot.

संनिवेशविकारादिदेशकालादिसंभवात् । संभवत्यत्र नत्वीशे देशकालाद्यसंभवात् ॥ २८ ॥

saṃniveśavikārādideśakālādisaṃbhavāt | saṃbhavatyatra natvīśe deśakālādyasaṃbhavāt || 28 ||

In these as well as in all other cases, the changes that take place in the forms of things, are all the results of time and place and other circumstances; but none of these has any relation in the nature of God, in his production of the universe.

इतः पुष्पमितः पत्रमहमित्युदितो यथा । खण्डे स्वात्मनि नः सत्तारसोऽद्वित्वे द्वितां वहन् ॥ २९ ॥

itaḥ puṣpamitaḥ patramahamityudito yathā | khaṇḍe svātmani naḥ sattāraso'dvitve dvitāṃ vahan || 29 ||

As the sugarcane produces its leaves and flowers from its own sap, so the living soul produces the dualities from sap of its own unity, which is the supreme soul itself. (The spirit of God that dwells in all souls. (Swatmani Brahmasatwa), produces all these varieties in them.

इतः पट इतः कुड्यमहमित्यादितस्तथा । सर्वात्मनात्मनि ब्रह्म विद्धि त्वं द्वित्वमाहरत् ॥ ३० ॥

itaḥ paṭa itaḥ kuḍyamahamityāditastathā | sarvātmanātmani brahma viddhi tvaṃ dvitvamāharat || 30 ||

It is the God that is seated in all souls, that views the dualities of a pot, picture, a cot and its egoism in itself; and so they appear to every individual soul in the world.

अद्याङ्कुरोऽहमद्यार्करुगहं त्वद्य वारिदः । यथेति तिष्ठत्यम्भोदस्तथात्मा सदसद्वपुः ॥ ३१ ॥

adyāṅkuro'hamadyārkarugahaṃ tvadya vāridaḥ | yatheti tiṣṭhatyambhodastathātmā sadasadvapuḥ || 31 ||

The living soul appears to assume to itself, the different forms of childhood, youth, and age at different times; as a cloud in the sky appears as an exhalation, a watery cloud and the sap of the earth and all its plants, at the different times of the hot and rainy seasons of the year.

इति भाव्यमनेनेदमित्थं सर्वेश्वरे ततम् । क्रमं खण्डयितुं लोके कस्य नामास्ति शक्तता ॥ ३२ ॥

iti bhāvyamanenedamitthaṃ sarveśvare tatam | kramaṃ khaṇḍayituṃ loke kasya nāmāsti śaktatā || 32 ||

The living soul perceives all these changes, as they are exhibited before it by the supreme soul in which they are all present; and there is no being in the world, that is able to alter this order of nature.

आदर्शस्वच्छ आकाशे नैव स्वः प्रतिबिम्बति । व्यतिरेकासंभवतः कचत्येव हि केवलम् ॥ ३३ ॥

ādarśasvaccha ākāśe naiva svaḥ pratibimbati | vyatirekāsaṃbhavataḥ kacatyeva hi kevalam || 33 ||

Even the sky which is as clear as the looking glass, and is spread all about and within every body, is not able to represent unto us, all the various forms which are presented to the soul by the great soul of souls (in which they appear to be imprinted). Here Vasishtha is no more an akasa-vadi—vacuist, in as much as he finds a difference in the nature and capacity of the one from those of the other or the supreme soul.

ब्रह्मणि त्वात्मनात्मैव स्थितः कचति बिम्बति । द्वैतीभवत्यदेहोऽपि चिन्मयत्वात्स्वभावतः ॥ ३४ ॥

brahmaṇi tvātmanātmaiva sthitaḥ kacati bimbati | dvaitībhavatyadeho'pi cinmayatvātsvabhāvataḥ || 34 ||

The soul which is situated in the universal soul of Brahma, shines as the living soul (jiva) of living beings; but it amounts to a duality, to impute even an incorporeal idea of Avidya or Ignorance to it; because the nature of God is pure Intelligence, and cannot admit an ignorant spirit in it.

यद्यथैवात्मकचनं वेत्ति तं भवतात्मना । असत्यमपि तन्नेह व्यभिचारी कदाचन ॥ ३५ ॥

yadyathaivātmakacanaṃ vetti taṃ bhavatātmanā | asatyamapi tanneha vyabhicārī kadācana || 35 ||

Whatever thing is ordained to manifest itself in any manner, the same is its nature and stamp (swabhava and neyati);and though such appearance is no reality, yet you can never undo what is ordained from the beginning.

हेमत्वकटकत्वे द्वे सत्यासत्यस्वरूपिणी । हेम्नि भाण्डगते यद्वच्चित्त्वाचित्त्वे तथात्मनि ॥ ३६ ॥

hematvakaṭakatve dve satyāsatyasvarūpiṇī | hemni bhāṇḍagate yadvaccittvācittve tathātmani || 36 ||

As a golden ornament presents to you the joint features of its reality and unreality at the same time (in that it is gold and jewellery, the one being real and the other changeable and therefore unreal); so are all things but combinations of the real and unreal, in their substantial essence and outward appearance. But both of these dissolve at last to the Divine spirit, as the gold ornament is melted down to liquid gold in the crucible.

सर्वगत्वाच्चितेश्चित्त्वं नित्यं मनसि विद्यते । हेमत्वं कटकस्येव जडभावः स्थितोऽन्यदा ॥ ३७ ॥

sarvagatvācciteścittvaṃ nityaṃ manasi vidyate | hematvaṃ kaṭakasyeva jaḍabhāvaḥ sthito'nyadā || 37 ||

The Divine Intellect being all-pervasive by reason of its intellectuality, it diffuses also over the human mind; as the gold of the jewel settles and remains dull in the crucible.

चित्त्वजाड्यात्मकं चित्तं दृष्टं भावयति स्वयम् । यथा यदैव यद्भावं तथा भवति तत्तदा ॥ ३८ ॥

cittvajāḍyātmakaṃ cittaṃ dṛṣṭaṃ bhāvayati svayam | yathā yadaiva yadbhāvaṃ tathā bhavati tattadā || 38 ||

The heart having the passive nature of dull intellectuality, receives the fleeting impressions of the active mind, and takes upon it the form that it feels strongly impressed upon it at any time.

काले काले चिता जीवस्त्वन्योन्यो भवति स्वयम् । भाविताकारवानन्तर्वासनाकलिकोदयात् ॥ ३९ ॥

kāle kāle citā jīvastvanyonyo bhavati svayam | bhāvitākāravānantarvāsanākalikodayāt || 39 ||

The soul also assumes many shapes to itself at different times, according to the ever changing prospects, which various desires always present before it.

स्वप्ने दृष्टो यथा ग्रामो याति सत्तान्यतेक्षणात् । देहाद्देहं तथा याति देहोऽयं प्रतिभात्मकः ॥ ४० ॥

svapne dṛṣṭo yathā grāmo yāti sattānyatekṣaṇāt | dehāddehaṃ tathā yāti deho'yaṃ pratibhātmakaḥ || 40 ||

The body likewise takes different forms upon it, according to its inward thoughts and feelings; as a city seen in a dream varies considerably from what is seen with naked eyes. So we shape our future forms by the tenor of our minds.

प्रतिभासो यथा स्वप्ने नरः कुड्यं पटो भवेत् । भवत्यसत्यमेवेदं देहान्तरमिदं स्वतः ॥ ४१ ॥

pratibhāso yathā svapne naraḥ kuḍyaṃ paṭo bhavet | bhavatyasatyamevedaṃ dehāntaramidaṃ svataḥ || 41 ||

As a dream presents us the shadows of things, that disappear on our waking, so these living bodies that we see all about, must vanish into nothing upon their demise.

असत्यमेव म्रियते त्वसत्यं जायते पुनः । जीवः स्वप्रतिभासेन स्वप्नवत्स्वान्यरूपवत् ॥ ४२ ॥

asatyameva mriyate tvasatyaṃ jāyate punaḥ | jīvaḥ svapratibhāsena svapnavatsvānyarūpavat || 42 ||

What is unreal is doomed to perish, and those that die are destined to be born again, and the living soul takes another form in another body, as it sees itself in its dream.

कालेनैतादृशं रूपमिदं नान्यत्वमेति वै । प्रकृतं निश्चयारूढं भ्रमन्त्येते भवः स्वतः ॥ ४३ ॥

kālenaitādṛśaṃ rūpamidaṃ nānyatvameti vai | prakṛtaṃ niścayārūḍhaṃ bhramantyete bhavaḥ svataḥ || 43 ||

This body does not become otherwise, though it may change from youth to age in course of time; because the natural form of a person retains its identity in every stage of life through which it has to pass.

वस्तु दृष्टमदृष्टं च स्वप्ने समनुभूयते । जीवस्वप्ने जगद्रूपं विद्धि वेद्यविदां वर ॥ ४४ ॥

vastu dṛṣṭamadṛṣṭaṃ ca svapne samanubhūyate | jīvasvapne jagadrūpaṃ viddhi vedyavidāṃ vara || 44 ||

A man sees in his dream all that he has seen or heard or thought of at any time, and the whole world being comprised in the state of dreaming, the living soul becomes the knower of all that is knowable in his dream.

अजाग्रत्दृष्टिदृष्टो यः स्वाभिधानादिनेरितः । न स्वप्नो विद्यते तस्मादच्छात्मा चितिमात्रकम् ॥ ४५ ॥

ajāgratdṛṣṭidṛṣṭo yaḥ svābhidhānādineritaḥ | na svapno vidyate tasmādacchātmā citimātrakam || 45 ||

That which is not seen in the sight of a waking man, but is known to him only by name (as the indefinite form of Brahma); can never be seen in dream also, as the pure soul and the intellect of God.

अद्यापूर्वाभिधं स्वप्ने यथा पश्यति नान्यथा । अग्रदृष्टं तथैवार्थं चेतनं चित्प्रपश्यति ॥ ४६ ॥

adyāpūrvābhidhaṃ svapne yathā paśyati nānyathā | agradṛṣṭaṃ tathaivārthaṃ cetanaṃ citprapaśyati || 46 ||

As the living soul sees in its dream the objects that it has seen before, so the intellectual part of the soul sees also many things, which were unknown to it.

प्राक्तनी वासनाद्यापि पौरुषेणावजीयते । ह्यःकुकर्माद्य यत्नेन प्रयाति हि सुकर्मताम् ॥ ४७ ॥

prāktanī vāsanādyāpi pauruṣeṇāvajīyate | hyaḥkukarmādya yatnena prayāti hi sukarmatām || 47 ||

Subdue your former desires and propensities, by your manly efforts at present; and exert your utmost to change your habitual misconduct to your good behaviour for the future.

मोक्षादृते न शाम्यन्ति जीवतां चक्षुरादयः । उन्मज्जन्ति निमज्जन्ति केवलं देशकालतः ॥ ४८ ॥

mokṣādṛte na śāmyanti jīvatāṃ cakṣurādayaḥ | unmajjanti nimajjanti kevalaṃ deśakālataḥ || 48 ||

You can never subdue your senses, nor prevent your transmigrations, without gaining your liberation; but must continue to rise and plunge in the stream of life forever more and in all places.

चितः स्वकलनात्तस्य देहोग्र इव तिष्ठति । पञ्चात्माभावितोऽसत्यो महायक्षः शिशोरिव ॥ ४९ ॥

citaḥ svakalanāttasya dehogra iva tiṣṭhati | pañcātmābhāvito'satyo mahāyakṣaḥ śiśoriva || 49 ||

The imagination of your mind, causes the body to grasp your soul as a shark, and the desire of your soul is as a ghost, that lays hold on children in the dark.

मनोबुद्धिरहंकारस्तथा तन्मात्रपञ्चकम् । इति पुर्यष्टकं प्रोक्तं देहोऽसावातिवाहिकः ॥ ५० ॥

manobuddhirahaṃkārastathā tanmātrapañcakam | iti puryaṣṭakaṃ proktaṃ deho'sāvātivāhikaḥ || 50 ||

It is the mind, the understanding and egoism, joined with the five elements or tanmatras, that form the puryastaka or ativahika body, composed of the octuple subtile properties.

अमूर्त एव चित्तात्मा खत्वमस्यातिपीनता । वाततास्य महागुल्मो देहतास्य सुमेरुता ॥ ५१ ॥

amūrta eva cittātmā khatvamasyātipīnatā | vātatāsya mahāgulmo dehatāsya sumerutā || 51 ||

The bodiless or intellectual soul, is finer than the vacuous air;the air is its great arbor, and the body is as its mountain.

विरजस्त्वक्रमेणैव निरवस्थस्तु मुक्तिभाक् । सुषुप्ततैकावस्थास्य जडाः क्रोडीकृता यया ॥ ५२ ॥

virajastvakrameṇaiva niravasthastu muktibhāk | suṣuptataikāvasthāsya jaḍāḥ kroḍīkṛtā yayā || 52 ||

One devoid of his passions and affections, and exempt from all the conditions of life, is entitled to his liberation; he remains in a state of profound sleep (hypnotism), wherein the gross objects and desires of life, lie embosomed and buried for ever.

स्वप्ननाम्नी तथावस्था देहप्रत्ययशालिनी । आमोक्षं भ्रमतीहायमिति स्थावरजंगमैः ॥ ५३ ॥

svapnanāmnī tathāvasthā dehapratyayaśālinī | āmokṣaṃ bhramatīhāyamiti sthāvarajaṃgamaiḥ || 53 ||

The state of dreaming is one, in which the dreamer is conscious of his body and self-existence; and has to rove about or remain fixed in some place, until his attainment of final liberation. Such is the state of living beings and vegetables.

कदाचिद्धि सुषुप्तस्थः कदाचित्स्वप्नवत्स्थितः । आतिवाहिकदेहोऽयं सर्वस्यैवावतिष्ठते ॥ ५४ ॥

kadāciddhi suṣuptasthaḥ kadācitsvapnavatsthitaḥ | ātivāhikadeho'yaṃ sarvasyaivāvatiṣṭhate || 54 ||

Some times the sleeping and often the dreaming person, have both to bear and carry with them their ativahika or moveable bodies, until they obtain their final emancipation from life.

यदा सुषुप्तभावस्थो भाविदुःस्वप्नवेधितः । तदा कालानलसमस्तिष्ठत्यनुदिताकृतिः ॥ ५५ ॥

yadā suṣuptabhāvastho bhāviduḥsvapnavedhitaḥ | tadā kālānalasamastiṣṭhatyanuditākṛtiḥ || 55 ||

When the sleeping soul does not rise of itself (by its intellectual knowledge), but is raised from the torpor of its sleep by some ominous dream, it then wakes to the fire of a conflagration from its misery only.

स्थावराद्यास्ववस्थासु कल्पवृक्षदशासु च । भवत्येव सुषुप्तस्थो घनमोहशिलाघनः ॥ ५६ ॥

sthāvarādyāsvavasthāsu kalpavṛkṣadaśāsu ca | bhavatyeva suṣuptastho ghanamohaśilāghanaḥ || 56 ||

The state of the unmoving minerals, including even that of the fixed arbor of the Kalpa tree (that is in its torpid hypnotism of susupti), exhibits no sign of intelligence except gross dulness.

सुषुप्ततास्य जडता स्वप्नोत्थेयं हि संसृतिः । यः प्रबोधोऽस्य सा मुक्तिस्तज्जाग्रद्या तु तुर्यता ॥ ५७ ॥

suṣuptatāsya jaḍatā svapnottheyaṃ hi saṃsṛtiḥ | yaḥ prabodho'sya sā muktistajjāgradyā tu turyatā || 57 ||

The dull sleep of susupta being dispelled by some dream, leads the waker to the miseries of life in this world; but he that awakes from his trance with full intelligence, finds the perfect felicity of the fourth (turya) states open fully to his view.

जीवप्रबोधान्मुक्तिर्हि प्रबोधात्परमात्मताम् । सोऽभ्येति क्षालितमलं ताम्रं कनकतामिव ॥ ५८ ॥

jīvaprabodhānmuktirhi prabodhātparamātmatām | so'bhyeti kṣālitamalaṃ tāmraṃ kanakatāmiva || 58 ||

The living soul finds liberation by means of its intelligence, and it is by this means that it gets its spirituality also; just as copper being cleansed of its rust by some acid, assumes the brightness of pure gold.

जीवप्रबोधान्मुक्तिर्या सा चेह द्विविधोच्यते । एका जीवन्मुक्ततेति द्वितीया देहमुक्तता ॥ ५९ ॥

jīvaprabodhānmuktiryā sā ceha dvividhocyate | ekā jīvanmuktateti dvitīyā dehamuktatā || 59 ||

The liberation that the living soul has by means of its intelligence, is again of two kinds, namely;—the one is termed emancipation from life or jivan mukta, and the other is known as the release from the burden of the body or deha mukta.

जीवन्मुक्तिर्हि तुर्यत्वं तुर्यातीतं पदं ततः । बोधो जीवः प्रबोधोऽयं स च बुद्धिप्रयत्नतः ॥ ६० ॥

jīvanmuktirhi turyatvaṃ turyātītaṃ padaṃ tataḥ | bodho jīvaḥ prabodho'yaṃ sa ca buddhiprayatnataḥ || 60 ||

Emancipation from life means the attainment of the fourth state of perfection, and intelligence signifies the enlightenment of the soul, and this is obtainable by cultivation of the understanding.

ज्ञातप्रमाणो जीवोन्तर्यो जानातीह तन्मयः । पश्यतीमं भयं चैव सुदीर्घस्वप्नविभ्रमम् ॥ ६१ ॥

jñātapramāṇo jīvontaryo jānātīha tanmayaḥ | paśyatīmaṃ bhayaṃ caiva sudīrghasvapnavibhramam || 61 ||

The soul that is acquainted with sastra, and knows the supreme spirit in itself, becomes full of the Deity; but the unintelligent soul sees only horrors rising before it, like spectres of his troublesome dreams.

मिथ्योदितः स्वहृदये स्वस्थ एव शिलीकृते । जीवानामन्तरे त्वन्यन्न किंचिच्चित्कलां विना ॥ ६२ ॥

mithyoditaḥ svahṛdaye svastha eva śilīkṛte | jīvānāmantare tvanyanna kiṃciccitkalāṃ vinā || 62 ||

The horrors rising in the heart of man, serve only to disturb the rest of the breast; or else there is nothing in the heart of man, except a particle of the Divine Intellect.

तामेवान्यतया पश्यन्मुधैव परिशोचति । जीवाणोरन्तरे त्वन्यन्न किंचित्परमादृते ॥ ६३ ॥

tāmevānyatayā paśyanmudhaiva pariśocati | jīvāṇorantare tvanyanna kiṃcitparamādṛte || 63 ||

Men are verily subjected to misery, by looking at the Deity in any other light, than the Divine light which shines in the soul of man, and beside which there is no other light in it.

यत्र तत्र जगद्दृष्टमहो मायाविजृम्भितम् । स्थाल्यन्तः कथदम्बूनां यथा नाना भ्रमोदयः ॥ ६४ ॥

yatra tatra jagaddṛṣṭamaho māyāvijṛmbhitam | sthālyantaḥ kathadambūnāṃ yathā nānā bhramodayaḥ || 64 ||

Look at the world whenever you will, and you will find it full of illusion everywhere; as you find nothing in a pot full of foul water except the sediments of dirt.

जीवाणूनां तथैवान्तर्मिथ्यासंसरणोदयः । बन्धोस्य वासनाबन्धो मोक्षः स्याद्वासनालयः ॥ ६५ ॥

jīvāṇūnāṃ tathaivāntarmithyāsaṃsaraṇodayaḥ | bandhosya vāsanābandho mokṣaḥ syādvāsanālayaḥ || 65 ||

In the same manner you see the atoms of human souls, full with the vanities of this world; it is by the fetters of its worldly desires, and gets its release by the breaking off those bonds of its desire.

वासनान्तोऽस्य सौषुप्ती स्वप्ने विस्फुरति स्थितिः । घनवासनमोहोऽयं जीवः स्थावरतादिभाक् ॥ ६६ ॥

vāsanānto'sya sauṣuptī svapne visphurati sthitiḥ | ghanavāsanamoho'yaṃ jīvaḥ sthāvaratādibhāk || 66 ||

The soul sleeps under the spell of its desires, and sees those objects in its dream, it wakes after their dispersion to the state of turya-felicity. The spell of gross desire, extends over all animate as well as in-animate creation.

मध्यस्थवासनस्तिर्यक्पुरुषस्तनुवासनः । यदान्तर्जीवितेनान्तो बहिर्जाता घटादयः ॥ ६७ ॥

madhyasthavāsanastiryakpuruṣastanuvāsanaḥ | yadāntarjīvitenānto bahirjātā ghaṭādayaḥ || 67 ||

The desire of superior beings is of a pure nature, and that of intermediate natures is of less pure form. The desires of inferior beings are of a gross nature, and there are others without them as the pots and blocks.

जीवैक्यादुभयोः सत्ता ग्राह्यग्राहकयोस्तदा । आत्मानात्मसमालीढो बहिरन्तर्यदा चिता ॥ ६८ ॥

jīvaikyādubhayoḥ sattā grāhyagrāhakayostadā | ātmānātmasamālīḍho bahirantaryadā citā || 68 ||

The living soul (passing through the doors of bodily organs) becomes united with the outward object, when the one becomes the percipient and the other the object of its percipience; and then the entity of both of these, namely of the inward soul and the outward object being pervaded by the all pervasive Intellect of God, they both become one and the same with the common receptacle of all.

तदा ग्राह्यग्रहणधीर्मृगतृष्णेव सोदया । नेह संत्यज्यते किंचिन्नेह किंचिन्न गृह्यते ॥ ६९ ॥

tadā grāhyagrahaṇadhīrmṛgatṛṣṇeva sodayā | neha saṃtyajyate kiṃcinneha kiṃcinna gṛhyate || 69 ||

Hence the belief of the receiver, received and reception, are as false as the water in the mirage; and there is nothing that we can shun or lay hold upon as desirable or disgusting, when they are all the same in the sight of God.

बाह्यान्तरकलाकारश्चिदात्मैकः प्रकाशते । त्रिजगच्चिच्चमत्कारस्त्वलं भेदविकल्पनैः । शोभिताः स्मश्चिति चिरात्सबाह्यान्तर्न विद्यते ॥ ७० ॥

bāhyāntarakalākāraścidātmaikaḥ prakāśate | trijagacciccamatkārastvalaṃ bhedavikalpanaiḥ | śobhitāḥ smaściti cirātsabāhyāntarna vidyate || 70 ||

All things whether internal or external, are manifested to us as parts of the one universal and intellectual soul; and all the worlds being but manifestations of the Divine Intellect, it is in vain to attribute any difference to them. All of us are displayed in the Intellect, which contains the inner and outer worlds for ever.

अब्धिर्यथा जलमपास्तसमस्तभेदः खादच्छमेव सकलं द्रवमेकशुद्धम् । सर्वं तथेदमपहस्तितभेदजातमाद्यं परं पदमनामयमेव बुद्धम् ॥ ७१ ॥

abdhiryathā jalamapāstasamastabhedaḥ khādacchameva sakalaṃ dravamekaśuddham | sarvaṃ tathedamapahastitabhedajātamādyaṃ paraṃ padamanāmayameva buddham || 71 ||

As the ocean is an even expanse of water, after the subsidence of all its various waves and billows, and shows itself as clear as sky with its pure watery expanse to view; so the whole universe appears as the reflection of one glorious and ever lasting Deity, after we lose sight of the diversities that are presented to our superficial view.