14. Chapter 14

भुशुण्ड उवाच । तस्य शक्रस्य कुलजः कश्चिदासीत्सुराधिपः । तत्रोत्तमगुणः श्रीमान्पाश्चात्या यस्य सा तनुः ॥ १ ॥

bhuśuṇḍa uvāca | tasya śakrasya kulajaḥ kaścidāsītsurādhipaḥ | tatrottamaguṇaḥ śrīmānpāścātyā yasya sā tanuḥ || 1 ||

Bhusunda continued:—There was one prince born of the race of that Indra;who had also become the lord of gods; He was endowed with prosperity and all good qualities, and devoted to divine knowledge.

अथेन्द्रकुलपुत्रस्य तस्य तत्र बभूव ह । प्रतिभाज्ञानसंप्राप्तिर्बृहस्पतिगिरोदिता ॥ २ ॥

athendrakulaputrasya tasya tatra babhūva ha | pratibhājñānasaṃprāptirbṛhaspatigiroditā || 2 ||

This prince of Indra's race, received his divine knowledge from the oral instruction of Brihaspati.

ततो विदितवेद्योऽसौ यथाप्राप्तानुवृत्तिमान् । चकार जगतां राज्यमाज्यपानामधीश्वरः ॥ ३ ॥

tato viditavedyo'sau yathāprāptānuvṛttimān | cakāra jagatāṃ rājyamājyapānāmadhīśvaraḥ || 3 ||

He knowing the knowable one, persisted in the course of knowledge as he was taught and being the sovereign lord of gods, he reigned over all the three worlds.

युयुधे दानवैः सार्धमजयत्सर्वशात्रवान् । शतं चकार यज्ञानामज्ञानोत्तीर्णमानसः ॥ ४ ॥

yuyudhe dānavaiḥ sārdhamajayatsarvaśātravān | śataṃ cakāra yajñānāmajñānottīrṇamānasaḥ || 4 ||

He fought against the demigods, and conquered all his foes; he made a hundred sacrifices, and got over the darkness of ignorance by his enlightened mind.

उवास कार्यवशतो बिसबालान्तरे चिरम् । अन्यान्यपि च वृत्तान्तशतान्यनुबभूव ह ॥ ५ ॥

uvāsa kāryavaśato bisabālāntare ciram | anyānyapi ca vṛttāntaśatānyanubabhūva ha || 5 ||

He remained long in meditation, having his mind fixed in his cerebral artery, resembling the thread of a tubular stalk of the lotus, and continued to reflect on hundreds of many others matters.

कदाचिदासीत्तस्येच्छा प्रबोधबलशालिनः । ब्रह्मतत्त्वमवेक्षेऽहं यथावद्ध्यानवानिति ॥ ६ ॥

kadācidāsīttasyecchā prabodhabalaśālinaḥ | brahmatattvamavekṣe'haṃ yathāvaddhyānavāniti || 6 ||

He had once the desire of knowing by the power of his understanding, how he could see the essence of Brahma in his meditation.

सोऽपश्यत्प्रणिधानेन तत एकान्तसंस्थितः । सबाह्याभ्यन्तरेऽशेषकारणत्यागशान्तधीः ॥ ७ ॥

so'paśyatpraṇidhānena tata ekāntasaṃsthitaḥ | sabāhyābhyantare'śeṣakāraṇatyāgaśāntadhīḥ || 7 ||

He sat in his solitary retirement, and saw in this silent meditation of his tranquil mind, the disappearance of the concatenation of causes all about and inside himself.

सर्वशक्तिपरं ब्रह्म सर्ववस्तुमयं ततम् । सर्वथा सर्वदा सर्वं सर्वैः सर्वत्र सर्वगम् ॥ ८ ॥

sarvaśaktiparaṃ brahma sarvavastumayaṃ tatam | sarvathā sarvadā sarvaṃ sarvaiḥ sarvatra sarvagam || 8 ||

He beheld the omnipotent Brahma, as extended in and about all things;and presenting all times and places and existing as all in all, and pervading all things in all places.

सर्वतः पाणिपादान्तं सर्वतोक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य संस्थितम् ॥ ९ ॥

sarvataḥ pāṇipādāntaṃ sarvatokṣiśiromukham | sarvataḥ śrutimalloke sarvamāvṛtya saṃsthitam || 9 ||

His hands stretch to all sides, and his feet reach to the ends of the worlds; his face and eyes are on all sides, and his head pierces the spheres; his ears are set in all places, and he endures by encompassing all things every where.

सर्वेन्द्रियगुणैर्मुक्तं सर्वेन्द्रियगुणान्वितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १० ॥

sarvendriyaguṇairmuktaṃ sarvendriyaguṇānvitam | asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca || 10 ||

He is devoid of all the organs of sense, and yet possest of the powers of all senses in himself;he is the support of all, and being destitute of qualities, is the source and receptacle of all quality.

बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ ११ ॥

bahirantaśca bhūtānāmacaraṃ carameva ca | sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat || 11 ||

Unmoved and unmoving by himself, he is moving in and out of all things, as well as moveth them all both internally and externally (that is to say, He is the moving force of dull matter). He is unknowable owing to his minuteness, and appears to be at a distance, though he is so near us.

सर्वत्र चन्द्रार्कमयं सर्वत्रैव धरामयम् । सर्वत्र पर्वतमयं सर्वत्राब्धिमयं तथा ॥ १२ ॥

sarvatra candrārkamayaṃ sarvatraiva dharāmayam | sarvatra parvatamayaṃ sarvatrābdhimayaṃ tathā || 12 ||

He is as the one sun and moon in the whole universe, and the same land in all the earth; He is the one universal ocean on the globe, and one Meru Mountain (of the sun's path) all about.

सर्वत्र सारगुरुकं सर्वत्रैव नभोमयम् । सर्वत्र संसृतिमयं सर्वत्रैव जगन्मयम् ॥ १३ ॥

sarvatra sāragurukaṃ sarvatraiva nabhomayam | sarvatra saṃsṛtimayaṃ sarvatraiva jaganmayam || 13 ||

He is the pith and gravity of all objects, and he is the one vacuum every where; he is the wide world and the great cosmos, that is common to all.

सर्वत्रैव च मोक्षात्म सर्वत्रैवाद्यचिन्मयम् । सर्वत्र सर्वार्थमयं सर्वतः सर्ववर्जितम् ॥ १४ ॥

sarvatraiva ca mokṣātma sarvatraivādyacinmayam | sarvatra sarvārthamayaṃ sarvataḥ sarvavarjitam || 14 ||

He is the liberated soul of all, and the primary intellect in every place; he is every object everywhere, and beside all things in all places.

घटे पटे वटे कुड्ये शकटे वानरे तथा । धाम्नि व्योम्नि तरावद्रावनिले सलिलेऽनले ॥ १५ ॥

ghaṭe paṭe vaṭe kuḍye śakaṭe vānare tathā | dhāmni vyomni tarāvadrāvanile salile'nale || 15 ||

He is in all pots and huts, in all trees and their coatings; he moves the carts and carriages, and enlivens alike all men and other animals likewise.

नानाचारविचाराणि विविधावृत्तिमन्ति च । परमाण्वंशमात्रेऽपि त्रिजगन्ति ददर्श सः ॥ १६ ॥

nānācāravicārāṇi vividhāvṛttimanti ca | paramāṇvaṃśamātre'pi trijaganti dadarśa saḥ || 16 ||

He is in all the various customs and manners of men, and in all the many modes of their thinking; he resides equally in the parts of an atom, as also in the stupendous frame of the triple world.

मरिचस्यान्तरे तैक्ष्ण्यं शून्यत्वमिव चाम्बरे । त्रिजगत्सत्यसति च विद्यते चिन्मयात्मनि ॥ १७ ॥

maricasyāntare taikṣṇyaṃ śūnyatvamiva cāmbare | trijagatsatyasati ca vidyate cinmayātmani || 17 ||

He resides as pungency in the heart of pepper, as vacuity in the sky; and in his intellectual soul the three worlds, whether they are real entities or mere unrealities.

इत्येवं भावयन्मुक्तभावया शुद्धसंविदा । शक्रः क्रमेण तेनैव तथैव ध्यानवानभूत् ॥ १८ ॥

ityevaṃ bhāvayanmuktabhāvayā śuddhasaṃvidā | śakraḥ krameṇa tenaiva tathaiva dhyānavānabhūt || 18 ||

Indra beheld the lord in this manner, and then being liberated from his animal state by the help of his pure understanding; he remained all along in the same state of his meditation as before.

ध्यानेन सर्वमेकत्र पश्यंश्चिरमुदारधीः । ददर्शेममसौ सर्गमस्मदीयं महामतिः ॥ १९ ॥

dhyānena sarvamekatra paśyaṃściramudāradhīḥ | dadarśemamasau sargamasmadīyaṃ mahāmatiḥ || 19 ||

The magnanimous god sees in his revery, all things united in his meditative mind; and beheld this creation in the same light as it appears to us.

ततोऽस्मिन्विचरन्सर्गे शक्रान्ते शक्रतां गतः । चकार राजतां राज्यं वृत्तान्तशतशोभितम् ॥ २० ॥

tato'sminvicaransarge śakrānte śakratāṃ gataḥ | cakāra rājatāṃ rājyaṃ vṛttāntaśataśobhitam || 20 ||

He then wandered in his mind all over this creation, and believing himself as the lord of all he saw in it, became the very god Indra; and reigned over the three worlds and their manifold pageantries.

विद्याधरकुलाधीश इत्यद्यैव स देवराड् । तस्येन्द्रस्य कुलोत्पन्न इति विद्धि यथास्थितम् ॥ २१ ॥

vidyādharakulādhīśa ityadyaiva sa devarāḍ | tasyendrasya kulotpanna iti viddhi yathāsthitam || 21 ||

Know, O chief of the race of vidyadharas, that the same Indra who was descended of the family of Indras, has been still holding his reign as the lord of gods to this day.

ततो हृदयबीजस्थप्राङ्मुख्याभ्यासयोगतः । बिसबालनिवासादिवृत्तान्तमनुभूतवान् ॥ २२ ॥

tato hṛdayabījasthaprāṅmukhyābhyāsayogataḥ | bisabālanivāsādivṛttāntamanubhūtavān || 22 ||

He then perceived in his mind, by virtue of his former habit of thinking, the seed of his remembrance sprouting forth with the lotus stalk, wherein he thought to have lain before.

यथैष शक्रः कथितस्त्रसरेणूदरास्पदः । बिसबालास्पदश्चैतत्कुलजः कान्तिमानथ ॥ २३ ॥

yathaiṣa śakraḥ kathitastrasareṇūdarāspadaḥ | bisabālāspadaścaitatkulajaḥ kāntimānatha || 23 ||

As I have related to you of the reign of the former Indra, in the bosom of an atom in the sunbeam; and of the residence of his last generation—the latter Indra, in the hollow fibre of the lotus stalk.

तथा शतसहस्राणि तत्रेतश्चान्यतश्च खे । तादृशव्यवहाराणि समतीतानि सन्ति च ॥ २४ ॥

tathā śatasahasrāṇi tatretaścānyataśca khe | tādṛśavyavahārāṇi samatītāni santi ca || 24 ||

So have thousands of other Indras gone by, and are going on still in their fancied realm in the empty sky, in the same manner and mode as observed by their predecessors.

वहतीयमविच्छिन्ना चिरायैवं तरङ्गिणी । तावदृश्यसरित्प्रौढा रूढारूढे च तत्पदे ॥ २५ ॥

vahatīyamavicchinnā cirāyaivaṃ taraṅgiṇī | tāvadṛśyasaritprauḍhā rūḍhārūḍhe ca tatpade || 25 ||

So runs the course of nature in ceaseless succession, like the current of a river running onward to the sea; and so do men whether acquainted or not with the divine knowledge, flow on as streams to the abyss of eternity.

इति मायेयमादीर्घा प्रसृता प्रत्ययोन्मुखी । सत्यावलोकमात्रातिविलयैकविलासिनी ॥ २६ ॥

iti māyeyamādīrghā prasṛtā pratyayonmukhī | satyāvalokamātrātivilayaikavilāsinī || 26 ||

Such is lengthening delusion of the world appearing as true; but vanishing to nothing at the appearance of the light of truth.

यतः कुतश्चिन्मायेयं यत्र क्वचन वानघ । यथाकथचित्संपन्नमात्रैव परिदृश्यते ॥ २७ ॥

yataḥ kutaścinmāyeyaṃ yatra kvacana vānagha | yathākathacitsaṃpannamātraiva paridṛśyate || 27 ||

From whatever cause, and in whatever place or time, and in whatever manner this delusion is seen to have sprung, it is made to disappear by knowledge of the same.

अहंभावचमत्कारमात्रादृष्टरिवाम्बुदात् । जायते मिहिकेवाशु प्रेक्षामात्रविनाशिनी ॥ २८ ॥

ahaṃbhāvacamatkāramātrādṛṣṭarivāmbudāt | jāyate mihikevāśu prekṣāmātravināśinī || 28 ||

It is egoism alone, which produces the wonderful appearance of delusion; as the cloud in the sky causes the rain; it spreads itself as a mist, but disappears immediately at the sight of light.

येनायताभिमतदर्शनद्रष्टृदृश्यमुक्तस्वभावमवभासनमात्मतत्त्वम् । सर्वार्थशून्यमत एव च शून्यरूपमेकं खमात्रमिव मात्रविकल्पमेव ॥ २९ ॥

yenāyatābhimatadarśanadraṣṭṛdṛśyamuktasvabhāvamavabhāsanamātmatattvam | sarvārthaśūnyamata eva ca śūnyarūpamekaṃ khamātramiva mātravikalpameva || 29 ||

He who has got rid of his belief of the looking and sight of the world (i.e. Of both the subjective and objective, as well as of his action and passion); and has attained the knowledge of self-reflecting soul; and who has placed his belief in one vacuous form of empty air; which is devoid of all properties and beyond all categories, is freed from all option and settled in the only One.