78. Chapter 78

श्रीवसिष्ठ उवाच । एवं बहूनि वर्षाणि मिथुनं निर्भरस्पृहम् । रेमे यौवनलीलाभिरमन्दाभिर्दिने दिने ॥ १ ॥

śrīvasiṣṭha uvāca | evaṃ bahūni varṣāṇi mithunaṃ nirbharaspṛham | reme yauvanalīlābhiramandābhirdine dine || 1 ||

Vasishtha continued:—In this manner did this happy pair, revel for many years in the pleasures of their youth, and tasted with greater zest, every new delight that came on their way day by day.

अथ यातेषु बहुषु वर्षेष्वावृत्तिशालिषु । शनैर्गलिततारुण्ये भिन्नकुम्भादिवाम्भसि ॥ २ ॥

atha yāteṣu bahuṣu varṣeṣvāvṛttiśāliṣu | śanairgalitatāruṇye bhinnakumbhādivāmbhasi || 2 ||

Years repeated their reiterated revolutions over their protracted revelries till by and by their youth began to give way to the decay of age; as the broken pitcher gives way to its waters out.

तरङ्गनिकराकारभङ्गुरव्यवहारिणि । पातः पक्वफलस्येव मरणं दुर्निवारणम् ॥ ३ ॥

taraṅganikarākārabhaṅguravyavahāriṇi | pātaḥ pakvaphalasyeva maraṇaṃ durnivāraṇam || 3 ||

They then thought that their bodies are as frail as the breakers on the sea; and as liable to fall as the ripened fruits of trees, and that death is not to be averted by any body.

हिमाशनिरिवाम्भोजे जरा निपतनोन्मुखी । आयुर्गलत्यविरतं जलं करतलादिव ॥ ४ ॥

himāśanirivāmbhoje jarā nipatanonmukhī | āyurgalatyavirataṃ jalaṃ karatalādiva || 4 ||

As the arrowy snows rend the lotus leaves, so is our old age ready to batter and shatter our frames; and the cup of our life is drizzling away day by day, as the water held in the palm falls away by sliding drops.

प्रावृषीव लतातुम्बी तृष्णैका दीर्घतां गता । शैलनद्या रय इव संप्रयात्येव यौवनम् ॥ ५ ॥

prāvṛṣīva latātumbī tṛṣṇaikā dīrghatāṃ gatā | śailanadyā raya iva saṃprayātyeva yauvanam || 5 ||

While our avarice is increasing on our hand, like the gourd plant in the rainy weather, so doth our youth glide away as soon as the torrent falls from the mountain cliffs to the ground.

इन्द्रजालमिवासत्यं जीवनं जीर्णसंस्थिति । सुखानि प्रपलायन्ते शरा इव धनुश्च्युताः ॥ ५ ॥

indrajālamivāsatyaṃ jīvanaṃ jīrṇasaṃsthiti | sukhāni prapalāyante śarā iva dhanuścyutāḥ || 5 ||

While our avarice is increasing on our hand, like the gourd plant in the rainy weather, so doth our youth glide away as soon as the torrent falls from the mountain cliffs to the ground.

पतन्ति चेतो दुःखानि तृष्णा गृध्र इवामिषम् । बुद्बुदः प्रावृषीवाप्सु शरीरं क्षणभङ्गुरम् ॥ ७ ॥

patanti ceto duḥkhāni tṛṣṇā gṛdhra ivāmiṣam | budbudaḥ prāvṛṣīvāpsu śarīraṃ kṣaṇabhaṅguram || 7 ||

Afflictions pounce upon our hearts, as vultures and kites dart upon fish and flesh; and these our bodies are as momentary as the bursting bubbles of dropping rains.

रम्भागर्भ इवासारो व्यवहारो विचारगः । सत्वरं युवता याति कान्तेवाप्रियकामिनः ॥ ८ ॥

rambhāgarbha ivāsāro vyavahāro vicāragaḥ | satvaraṃ yuvatā yāti kāntevāpriyakāminaḥ || 8 ||

All reasoning and practice are as unsound, as the unsolid stem of the plantain tree; and our youth is as evanescent, as a fugacious woman that is in love with many men.

बलादरतिरायाता वैरस्यमिव पादपम् । तदिह स्याच्छुभाकारं स्थिरं किमतिशोभनम् ॥ ९ ॥

balādaratirāyātā vairasyamiva pādapam | tadiha syācchubhākāraṃ sthiraṃ kimatiśobhanam || 9 ||

The taste of youthful pleasure, is soon succeeded by a distaste to it in old age; just as the vernal freshness of plants, gives room to the dryness of autumn; where then is that permanent pleasure and lasting good in this world; which never grows stale, and is ever sweet and lovely.

यदासाद्य पुनश्चेतो दशासु न विदूयते । इति निर्णीय युग्मं तत्संसारव्याधिभेषजम् ॥ १० ॥

yadāsādya punaśceto daśāsu na vidūyate | iti nirṇīya yugmaṃ tatsaṃsāravyādhibheṣajam || 10 ||

Therefore should we seek that thing, which will support us in all conditions of life, and which will be a remedy of all the maladies (evils), which circumvent us in this world.

चिरं विचारयामास शास्त्रमध्यात्मसंमतम् । आत्मज्ञानैकमात्रेण संसृत्याख्या विषूचिका ॥ ११ ॥

ciraṃ vicārayāmāsa śāstramadhyātmasaṃmatam | ātmajñānaikamātreṇa saṃsṛtyākhyā viṣūcikā || 11 ||

Being thus determined, they were both employed in the investigation of spiritual philosophy; because they thought their knowledge of the soul to be the only healing balm of the cholic pain of worldliness.

संशाम्यतीति निश्चित्य तावास्तां तत्परायणौ । तच्चित्तौ तद्गतप्राणौ तन्निष्ठौ तद्विदाश्रयौ ॥ १२ ॥

saṃśāmyatīti niścitya tāvāstāṃ tatparāyaṇau | taccittau tadgataprāṇau tanniṣṭhau tadvidāśrayau || 12 ||

Thus resolved, they were both devoted to their spiritual culture, and employed their head and heart, their lives and souls in the inquiry, and placed all their hope and trust in the same.

तदा तदर्चनपरौ तदीहौ तौ विरेजतुः । तत्रैवातिघनाभ्यासौ बोधयन्तौ परस्परम् ॥ १३ ॥

tadā tadarcanaparau tadīhau tau virejatuḥ | tatraivātighanābhyāsau bodhayantau parasparam || 13 ||

They remained long in the study and mutual communication of their spiritual knowledge; and continued to meditate upon and worship the soul of souls in their own souls.

तत्प्रीतौ तत्समारम्भावन्योन्यं तौ बभूवतुः । अथ साविरतं राम रमणीयपदक्रमान् ॥ १४ ॥

tatprītau tatsamārambhāvanyonyaṃ tau babhūvatuḥ | atha sāvirataṃ rāma ramaṇīyapadakramān || 14 ||

They both rejoiced in their investigations into Divine knowledge, and she took a great delight in attending incessantly, to the admonitions and sermons of the Divine prelates.

श्रुत्वाध्यात्मविदां वक्राच्छास्त्रार्थांस्तारणक्षमान् । इत्थं विचारयामास स्वमात्मानमहर्निशम् ॥ १५ ॥

śrutvādhyātmavidāṃ vakrācchāstrārthāṃstāraṇakṣamān | itthaṃ vicārayāmāsa svamātmānamaharniśam || 15 ||

Having heard the words of salvation, from the mouths of the spiritual doctors, and from their exposition of the Sastras; she continued thus to reflect about the soul by day and night.

अव्यापृता व्यापृता वा धिया धवलयेद्धया । प्रेक्षे तावत्स्वमात्मानं किमहं स्यामिति स्वयम् ॥ १६ ॥

avyāpṛtā vyāpṛtā vā dhiyā dhavalayeddhayā | prekṣe tāvatsvamātmānaṃ kimahaṃ syāmiti svayam || 16 ||

Whether when engaged in action or not, I see naught but the one soul in my enlightened and clear understanding; what then, am I that very self, and is it my own self?

कस्यायमागतो मोहः कथमभ्युत्थितः क्व वा । देहस्तावज्जडो मूढो नाहमित्येव निश्चयः ॥ १७ ॥

kasyāyamāgato mohaḥ kathamabhyutthitaḥ kva vā | dehastāvajjaḍo mūḍho nāhamityeva niścayaḥ || 17 ||

Whence comes this error of my personality, why does it grow up and where does it subsist (in the body or in the mind)? It cannot consist in the gross body which knows not itself and is ignorant of everything. Surely I am not this body, and my egoism lies beyond my corporeality.

आबालमेतत्संसिद्धं मतौ चैवानुभूयते । कर्मेन्द्रियगणश्चास्मादभिन्नावयवात्मकः ॥ १८ ॥

ābālametatsaṃsiddhaṃ matau caivānubhūyate | karmendriyagaṇaścāsmādabhinnāvayavātmakaḥ || 18 ||

The error then rises in the mind and grows from boyhood to old age, to think one's self as lean or fat as if he were the very body. Again it is usual to say I act, I see &c., as if the personality of one consists in his action; but the acts of the bodily organs, being related with the body, are as insensible and impersonal as the dull body itself.

अवयवावयविनोर्न भेदो जड एव च । बुद्धीन्द्रियगणोऽप्येवं जड एवेति दृश्यते ॥ १९ ॥

avayavāvayavinorna bhedo jaḍa eva ca | buddhīndriyagaṇo'pyevaṃ jaḍa eveti dṛśyate || 19 ||

The part is not different from the whole, nor is the product of the one otherwise than that of the others.

प्रेर्यते मनसा यस्माद्यष्ट्येव भुवि लोष्टकः । मनश्चैव जडं मन्ये संकल्पात्मकशक्ति यत् ॥ २० ॥

preryate manasā yasmādyaṣṭyeva bhuvi loṣṭakaḥ | manaścaiva jaḍaṃ manye saṃkalpātmakaśakti yat || 20 ||

The mind moves the body as the bat drives the ball, and therefore it must be dull matter also, being apart of the material body, and differing from it in its power of volition only.

क्षेपणैरिव पाषाणः प्रेर्यते बुद्धिनिश्चयैः । बुद्धिर्निश्चयरूपैवं जडा सत्तैव निश्चयः ॥ २१ ॥

kṣepaṇairiva pāṣāṇaḥ preryate buddhiniścayaiḥ | buddhirniścayarūpaivaṃ jaḍā sattaiva niścayaḥ || 21 ||

The determination of the mind impels the organs to their several actions, as the sling sends the pebble in any direction;and this firmness of resolution is no doubt a property of matter.

खातेनेव सरिन्नूनं साऽहंकारेण वाह्यते । अहंकारोऽपि निःसारो जड एव शवात्मकः ॥ २२ ॥

khāteneva sarinnūnaṃ sā'haṃkāreṇa vāhyate | ahaṃkāro'pi niḥsāro jaḍa eva śavātmakaḥ || 22 ||

The egoism which leads the body forward in its action, is like the channel that carries the current of a stream in its onward course. This egoism also has no essence of its own and is therefore as inert and inactive as a dead body.

जीवेन जन्यते यक्षो बालेनेव भ्रमात्मकः । जीवश्च चेतनाकाशो वातात्मा हृदये स्थितः ॥ २३ ॥

jīvena janyate yakṣo bāleneva bhramātmakaḥ | jīvaśca cetanākāśo vātātmā hṛdaye sthitaḥ || 23 ||

The living principle (jiva or zoa) is a false idea, as the phantom of a ghost; the living soul is one principle of intelligence and resides in the form of air in the heart.

सुकुमारोऽन्तरन्येन केनापि परिजीवति । अहो नु ज्ञातमेतेन चेत्योल्लेखकलङ्किना ॥ २४ ॥

sukumāro'ntaranyena kenāpi parijīvati | aho nu jñātametena cetyollekhakalaṅkinā || 24 ||

The life or living principle lives by another inner power, which is finer and more subtile than itself, and it is by means of this internal witness (the soul), that all things are known to us, and not by means of this gross animal life.

जीवो जीवति जीर्णेन चिद्रूपेणात्मरूपिणा । चेत्यभ्रमवता जीवश्चिद्रूपेणैव जीवति ॥ २५ ॥

jīvo jīvati jīrṇena cidrūpeṇātmarūpiṇā | cetyabhramavatā jīvaścidrūpeṇaiva jīvati || 25 ||

The living soul lives in its form of vitality, by the primordial power of the intellect, the vital soul which is misunderstood as an intelligent principle, subsists by means of this intellectual power.

आमोदः पवनेनेव खातेनेव सरिद्रयः । असत्यजडचेत्यांशचयनाच्चिद्वपुर्जडम् ॥ २६ ॥

āmodaḥ pavaneneva khāteneva saridrayaḥ | asatyajaḍacetyāṃśacayanāccidvapurjaḍam || 26 ||

The living soul carries with it the power, which is infused in it by the intellect; as the wind wafts in its course the fragrance of flowers, and the channel carries the current of the stream to a great distance.

महाजलगतो ह्यग्निरिव रूपं स्वमुज्झति । सद्वासद्वा यदाभाति चित्समाधौ सति स्वतः ॥ २७ ॥

mahājalagato hyagniriva rūpaṃ svamujjhati | sadvāsadvā yadābhāti citsamādhau sati svataḥ || 27 ||

The heart which is the body or seat of the intellect, is nothing essential by itself; it is called chitta or centre for concentrating chayana of the powers of the intellect, and also the hrid or heart, for its bearing harana of these powers to the other parts of the body; and therefore it is a dull material substance.

स्वरूपमलमुत्सृज्य तदेव भवति क्षणात् । एवं चिद्रूपमप्येतच्चेत्योन्मुखतया स्वयम् ॥ २८ ॥

svarūpamalamutsṛjya tadeva bhavati kṣaṇāt | evaṃ cidrūpamapyetaccetyonmukhatayā svayam || 28 ||

All these and the living soul also, and anything that appears real or unreal, disappear in the meditation of the intellect, and are lost in it as the fire when it is immerged in water.

जडं शून्यमसत्कल्पं चैतन्येन प्रबोध्यते । इति संचिन्त्य चूडाला केनैषा चित्प्रचेतनी ॥ २९ ॥

jaḍaṃ śūnyamasatkalpaṃ caitanyena prabodhyate | iti saṃcintya cūḍālā kenaiṣā citpracetanī || 29 ||

It is our intelligence Chaitanya alone, that awakens us to the knowledge of the unreality and inanity of gross material bodies. With such reflections as these, Chudala thought only how to gain a knowledge of the all-enlightening Intellect.

इति संचिन्तयामास चिरायेत्थं व्यबुध्यत । अहो नु चिरकालेन ज्ञातं ज्ञेयमनामयम् ॥ ३० ॥

iti saṃcintayāmāsa cirāyetthaṃ vyabudhyata | aho nu cirakālena jñātaṃ jñeyamanāmayam || 30 ||

Long did she cogitate and ponder in this manner in herself; till at last she came to know what she sought and then exclaimed, "O! I have after long known the imperishable one, that is only to be known"

यद्वै विज्ञेयतां कृत्वा न कश्चिद्धीयते पुनः । एते हि चिद्विलासान्ता मनोबुद्धीन्द्रियादयः ॥ ३१ ॥

yadvai vijñeyatāṃ kṛtvā na kaściddhīyate punaḥ | ete hi cidvilāsāntā manobuddhīndriyādayaḥ || 31 ||

No one is disappointed in knowing the knowable, and what is worth knowing; and this is the knowledge of the intellectual soul and our contemplation of it. All other knowledge of the mind, understanding and the senses and all other things, are but leading steps to that ultimate end.

असन्तः सर्व एवाहो द्वितीयेन्दुपदस्थिताः । महाचिदेकैवास्तीह महासत्तेति योच्यते ॥ ३२ ॥

asantaḥ sarva evāho dvitīyendupadasthitāḥ | mahācidekaivāstīha mahāsatteti yocyate || 32 ||

All things besides are mere nullities, as a second moon in the sky; there is only one Intellect in existence, and this is called the great entity or the ens entium or the sum total of all existence.

निष्कलङ्का समा शुद्धा निरहंकाररूपिणी । शुद्धसंवेदनाकारा शिवं सन्मात्रमच्युतम् ॥ ३३ ॥

niṣkalaṅkā samā śuddhā nirahaṃkārarūpiṇī | śuddhasaṃvedanākārā śivaṃ sanmātramacyutam || 33 ||

The one purely immaculate and holy, without an equal or personality of the form of pure intelligence, the sole existence and felicity and everlasting without decay.

सकृद्विभाता विमला नित्योदयवती सदा । सा ब्रह्मपरमात्मादिनामभिः परिगीयते ॥ ३४ ॥

sakṛdvibhātā vimalā nityodayavatī sadā | sā brahmaparamātmādināmabhiḥ parigīyate || 34 ||

This intellectual power is ever pure and bright, always on the zenith without its rise or fall, and is known among mankind under the appellations of Brahma—supreme soul, and other attributes.

चेत्यचेतनचित्तादि नास्या भिन्नं न मानतः । तयैषा चैत्यते चिच्छ्रीः सैषाद्या चिदिति स्मृता ॥ ३५ ॥

cetyacetanacittādi nāsyā bhinnaṃ na mānataḥ | tayaiṣā caityate cicchrīḥ saiṣādyā ciditi smṛtā || 35 ||

The triple appellations of the Intellect, Intelligence, and Intelligible, are not exactly definitive of His nature; because He is the cause of these faculties, and witness of the functions of Intellections.

अचेत्यं यदिदं चित्त्वं तत्तस्या रूपमक्षतम् । मनोबुद्धीन्द्रियाद्यर्थरूपैः सैव विजृम्भते ॥ ३६ ॥

acetyaṃ yadidaṃ cittvaṃ tattasyā rūpamakṣatam | manobuddhīndriyādyartharūpaiḥ saiva vijṛmbhate || 36 ||

This unthinkable intellect which is in me, is the exact and undecaying ectype of the supreme intellect; and evolves itself in the different forms of the mind, and the senses of perception.

तरङ्गकणकल्लोलकलनेयं चिदात्मनि । जगद्रूपपदार्थानां सत्ता स्फुरति मातरि ॥ ३७ ॥

taraṅgakaṇakallolakalaneyaṃ cidātmani | jagadrūpapadārthānāṃ sattā sphurati mātari || 37 ||

The intellect involves in itself the various forms of things in the world, as the sea rolls and unrolls the waves in its bosom.

यदिदं तत्परं रूपं तस्याः खलु महाचितेः । शुद्धचिन्मणिवत्सा हि सेयं समसमोदिता ॥ ३८ ॥

yadidaṃ tatparaṃ rūpaṃ tasyāḥ khalu mahāciteḥ | śuddhacinmaṇivatsā hi seyaṃ samasamoditā || 38 ||

This world is verily the semblance of that great intellect, which is like the pure crystal stone and is manifest in this form.

अनन्ययैव या शत्तया जगज्जृम्भिकया स्थिता । सत्ता मायातिरेकेण नान्या संभवतीह हि ॥ ३९ ॥

ananyayaiva yā śattayā jagajjṛmbhikayā sthitā | sattā māyātirekeṇa nānyā saṃbhavatīha hi || 39 ||

The same power is manifest in the form of the world, which has no separate existence except in the mind of the ignorant; because it is impossible for any other thing to exist except the self-existing one.

विचित्रतेव भाण्डानां ननु हेमतया यथा । सा तथोदेति तद्रूपमात्मानं चेतति स्वयम् ॥ ४० ॥

vicitrateva bhāṇḍānāṃ nanu hematayā yathā | sā tathodeti tadrūpamātmānaṃ cetati svayam || 40 ||

As it is the gold which represents the various forms of jewels, so the intellect represents everything in the world as it sees in itself.

स्वचित्तेन द्रवत्वेन तरङ्गादित्वमम्बुषु । महाचितौ जगच्चित्तादुदेतीवानुदेत्यपि ॥ ४१ ॥

svacittena dravatvena taraṅgāditvamambuṣu | mahācitau jagaccittādudetīvānudetyapi || 41 ||

As it is the thought of fluidity in the mind, that causes us to perceive the wave in the water, whether it really exists or not (as in our dream or magic); so is the thought in the Divine mind, which shows the picture of the world, whether it is in being or in not esse.

तदात्मैव यथा यातो रूपवान् जलधौ द्रवात् । एवं चिन्मात्रमेवाहमनहंभावमाततम् ॥ ४२ ॥

tadātmaiva yathā yāto rūpavān jaladhau dravāt | evaṃ cinmātramevāhamanahaṃbhāvamātatam || 42 ||

And as the divine soul appears as the wave of the sea, from its thought of fluidity; so am I the same intellect without any personality of myself.

न तस्य जन्ममरणे न तस्य सदसद्गती । न नाशः संभवत्यस्य चिन्मात्रनभसः क्वचित् ॥ ४३ ॥

na tasya janmamaraṇe na tasya sadasadgatī | na nāśaḥ saṃbhavatyasya cinmātranabhasaḥ kvacit || 43 ||

This soul has neither its birth nor death, nor has it a good or bad future state (Heaven or Hell); it has no destruction at any time;because it is of the form of the various intellect, which is indestructible in its nature.

अच्छेद्योऽयमदाह्योऽयं चिदादित्योऽतिनिर्मलः । आहो नु चिरकालेन शान्तास्मि परिनिर्वृता ॥ ४४ ॥

acchedyo'yamadāhyo'yaṃ cidādityo'tinirmalaḥ | āho nu cirakālena śāntāsmi parinirvṛtā || 44 ||

It is not to be broken or burnt (i.e. though every where, yet it is an entire whole, and though full of light;yet it is not inflammable); and it is the unclouded luminary of the intellect. By meditating on the soul in this manner, I am quite at rest and peace.

निर्वामि भ्रमनिर्मुक्तमासे निर्मन्दराब्धिवत् । असदाभासमत्यच्छमनन्तमजमच्युतम् ॥ ४५ ॥

nirvāmi bhramanirmuktamāse nirmandarābdhivat | asadābhāsamatyacchamanantamajamacyutam || 45 ||

I live free from error and rest as calm as the untroubled ocean; and meditate on the invisible one, who is quite clear to me, as the unborn, undecaying and infinite soul of all.

आत्माकाशमनाबाधममलं परमं चिरम् । अनन्तमिदमाकाशं फलौघाश्चाफलादिकाः ॥ ४६ ॥

ātmākāśamanābādhamamalaṃ paramaṃ ciram | anantamidamākāśaṃ phalaughāścāphalādikāḥ || 46 ||

It is the vacuous soul, unrestricted by time or place, immaculate by any figure or form, eternal and transcending our thought and knowledge. It is the infinite void, and all attempts to grasp it, are as vain as to grasp the empty air in the hand.

सुरासुरयुतं विश्वमेतन्मयमकृत्रिमम् । पुंस्त्वकर्ममयी सेना सर्वं मृन्मात्रकं यथा ॥ ४७ ॥

surāsurayutaṃ viśvametanmayamakṛtrimam | puṃstvakarmamayī senā sarvaṃ mṛnmātrakaṃ yathā || 47 ||

This soul pervades equally over all the Sura as well as the Asura races of the earth; but is none of those artificial forms, in which the people represent it in their images of clay, likening the dolls of children.

द्रष्टृदृश्यमयी सत्ता चिन्मात्रैक्यमयी तथा । इदमैक्यमिदं द्वित्वमहं नाहमितीति च ॥ ४८ ॥

draṣṭṛdṛśyamayī sattā cinmātraikyamayī tathā | idamaikyamidaṃ dvitvamahaṃ nāhamitīti ca || 48 ||

The essences of both the viewer and the view (i.e. of both the subjective and the objective), reside at once in the unity of the intellect; though men are apt to make the distinctions of unity and duality, and of the ego and non ego through their error only.

क इव भ्रमसंमोहः कथं कस्य कुतः क्व वा । स्वमनन्तमनायासमुपशान्तास्मि संस्थिता ॥ ४९ ॥

ka iva bhramasaṃmohaḥ kathaṃ kasya kutaḥ kva vā | svamanantamanāyāsamupaśāntāsmi saṃsthitā || 49 ||

But what error or delusion is there, and how, when and whence can it overtake me, when I have attained my truly spiritual and immortal form, and seated in my easy and quiet state.

निर्वाणपरिनिर्वाणा गतमासे गतज्वरम् । अचेतनं चेतन वा योऽयमाभाति चेतति ॥ ५० ॥

nirvāṇaparinirvāṇā gatamāse gatajvaram | acetanaṃ cetana vā yo'yamābhāti cetati || 50 ||

I am absorbed and extinct in eternity, and all my cares are extinct with my own extinction in it. My soul is in its entranced state between sensibility and insensibility, and feels what is reflected upon it.

भासमानात्म तद्रूपं खं महाचिति संस्थितम् । नेदं नाहं न चान्यच्च न भावाभावसंभवः । शान्तं सर्वं निरालम्बं केवलं संस्थितं परम् ॥ ५१ ॥

bhāsamānātma tadrūpaṃ khaṃ mahāciti saṃsthitam | nedaṃ nāhaṃ na cānyacca na bhāvābhāvasaṃbhavaḥ | śāntaṃ sarvaṃ nirālambaṃ kevalaṃ saṃsthitaṃ param || 51 ||

The soul settled in the great intellect of God, and shining with the light of the supreme soul, as the sky is illumed by the luminary of the day. There is no thought of this or that or even of one's self or that of any other being or not being; all is calm and quiet and having no object in view, except the one transcendent spirit.

इत्थंविचारणपरा परमप्रबोधाद्बुद्ध्वा यथास्थितमिदं परमात्मतत्त्वम् । संशान्तरागभयमोहतमोविलासा शान्ता बभूव शरदम्बरलेखिकेव ॥ ५२ ॥

itthaṃvicāraṇaparā paramaprabodhādbuddhvā yathāsthitamidaṃ paramātmatattvam | saṃśāntarāgabhayamohatamovilāsā śāntā babhūva śaradambaralekhikeva || 52 ||

With these excogitations, she remained as calm and quiet as a white cloudy spot in the autumnal sky; her soul was awake to the inspiration of Divine truth, but her mind was cold to the feelings of love and fear, of pride and pleasure, and quite insusceptible of delusion.