15. Chapter 15

भुशुण्ड उवाच । यत्राहंत्वं जगत्तत्र पूर्वमागत्य तिष्ठति । पराण्वन्तरपीन्द्रस्य त्रसरेणूदरे यथा ॥ १ ॥

bhuśuṇḍa uvāca | yatrāhaṃtvaṃ jagattatra pūrvamāgatya tiṣṭhati | parāṇvantarapīndrasya trasareṇūdare yathā || 1 ||

Bhusunda resumed and said:—Wherever there is the thought of egoism of any one, the idea of the world will be found to be inherent in it; as it appeared to Indra within the bosom of the atomic particle.

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् । अहंभावोऽभिमन्तात्मा मूलमाद्यमुदाहृतम् ॥ २ ॥

bhramasya jāgatasyāsya jātasyākāśavarṇavat | ahaṃbhāvo'bhimantātmā mūlamādyamudāhṛtam || 2 ||

The error of the world (the false conception of its reality), which covers the mind, as the green verdure of grass overspreads the face of the ground; has for its origin the idea of one's egoism, which takes its root in the human soul.

वासनारससंसिक्तादहंबीजकणादयम् । ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः ॥ ३ ॥

vāsanārasasaṃsiktādahaṃbījakaṇādayam | brahmādrau vyomavipine jāyate trijagaddrumaḥ || 3 ||

This minute seed of egoism, being moistened with the water of desire, produces the arbour of the three worlds, on the height of Brahma in the great forest of vacuum.

तारकापुष्पनिकरो विलीनाचलपल्लवः । सरित्सारशिरापूरो वासनासारतत्फलः ॥ ४ ॥

tārakāpuṣpanikaro vilīnācalapallavaḥ | saritsāraśirāpūro vāsanāsāratatphalaḥ || 4 ||

The stars are the flowers of this tree, hang on high on the branches of the mountain crags; the rivers resemble its veins and fibres, flowing with the juicy pith of their waters, and the objects of desire are the fruits of this tree.

अहंत्वसलिलस्येदं जगत्स्पन्द उदाहृतः । चिञ्चमत्करणस्वादुर्वासनाविसरद्रवः ॥ ५ ॥

ahaṃtvasalilasyedaṃ jagatspanda udāhṛtaḥ | ciñcamatkaraṇasvādurvāsanāvisaradravaḥ || 5 ||

The revolving worlds, are the fluctuating waves of the water of egoism; and the profluent current of desire, continually supplies with varieties of exquisite symposiums, sweet to the taste of the intellect.

तारकासीकरासारो नभोनन्तनिखातवान् । भावाभावमहावर्तो नानागिरितरङ्गकः ॥ ६ ॥

tārakāsīkarāsāro nabhonantanikhātavān | bhāvābhāvamahāvarto nānāgiritaraṅgakaḥ || 6 ||

The sky is the boundless ocean full of etherial waters, and teeming with showering drops of star light in it; plenty and poverty are the two whirlpools in the ocean of the earth, and all our woes are the mountainous waves on its surface.

त्रिलोकीविलिखल्लेखो विलोलालोकफेनिलः । ब्रह्माण्डबुद्बुदोद्भेदः कवाटापीडपीवरः ॥ ७ ॥

trilokīvilikhallekho vilolālokaphenilaḥ | brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ || 7 ||

The three worlds are presented as a picture of the ocean, with the upper lights as its froths and foams swimming upon it; the spheres are floating as bubbles upon it, and their belts are as the thick valves of their doors.

भूपीठदृढडिण्डीरपिण्डश्चिद्धनमद्गुमान् । चित्राजवं जवीभावमज्जनोन्मज्जनात्मकः ॥ ८ ॥

bhūpīṭhadṛḍhaḍiṇḍīrapiṇḍaściddhanamadgumān | citrājavaṃ javībhāvamajjanonmajjanātmakaḥ || 8 ||

The surface of the earth is as a hard and solid rock, and the intellect moves as a black crow upon it; and the hurry and bustle of its people, are conformable with the incessant rotation of the globe.

जरामरणमोहादिवीचीचयचमत्कृतिः । उत्पन्नध्वंसिदेहादिबिन्दुवृन्दैकबन्धुरः ॥ ९ ॥

jarāmaraṇamohādivīcīcayacamatkṛtiḥ | utpannadhvaṃsidehādibinduvṛndaikabandhuraḥ || 9 ||

The infirmities and errors, old age and death, are as billows gliding on the surface of the sea; and the rising and falling of bodies in it, are as the swelling and dissolving of bubbles in water.

अहंत्वपवनस्पन्दो जगदित्यवगम्यताम् । अहंत्वपद्मसौगन्ध्यं जगदित्यवबुध्यताम् ॥ १० ॥

ahaṃtvapavanaspando jagadityavagamyatām | ahaṃtvapadmasaugandhyaṃ jagadityavabudhyatām || 10 ||

Know the world to be a gust of the breath of your egoism, and know it also as a sweet scent proceeding from the lotus like flower of egoism.

नाहंत्वजगती भिन्ने पवनस्पन्दवत्सदा । पयो द्रवत्वमिव च वह्निरौष्ण्यमिवापि च ॥ ११ ॥

nāhaṃtvajagatī bhinne pavanaspandavatsadā | payo dravatvamiva ca vahnirauṣṇyamivāpi ca || 11 ||

Know the knowledge of your egoism and that of the objective world, are not two different things; but they are the one and same thing; as the wind and its breath, the water and its fluidity, and the fire and its heat.

जगदस्त्यहमर्थेऽन्तरहमस्ति जगद्धृदि । अन्योन्यभाविनी त्वेते आधाराधेयवत्स्थिते ॥ १२ ॥

jagadastyahamarthe'ntarahamasti jagaddhṛdi | anyonyabhāvinī tvete ādhārādheyavatsthite || 12 ||

The world is included under the sense of ego, and the ego is contained in the heart of the world; and these being productive of one another, are reciprocally the container and contained of each other.

जगद्बीजमहंत्वं यो मार्ष्टि वोधादवेदनात् । अलं चित्रं जलेनेव तेन धौतं जगन्मलम् ॥ १३ ॥

jagadbījamahaṃtvaṃ yo mārṣṭi vodhādavedanāt | alaṃ citraṃ jaleneva tena dhautaṃ jaganmalam || 13 ||

He who effaces the seed of his egoism from his understanding, by means of his ignoring it altogether; has verily washed off the picture of the world from his mind, by the water of ignorance of it.

अर्हत्वं नाम तत्किंचिद्विद्याधर न विद्यते । अकारणमवस्तुत्वाच्छशशृङ्गमिवोदितम् ॥ १४ ॥

arhatvaṃ nāma tatkiṃcidvidyādhara na vidyate | akāraṇamavastutvācchaśaśṛṅgamivoditam || 14 ||

Know Vidyadhara, there is no such thing as is implied by ego; it is a causeless nothing as the horn of a hare.

ब्रह्मण्यतिततेऽनन्ते संकल्पोल्लेखवर्जिते । अहंत्वकारणाभावान्न कदाचन सन्मयम् ॥ १५ ॥

brahmaṇyatitate'nante saṃkalpollekhavarjite | ahaṃtvakāraṇābhāvānna kadācana sanmayam || 15 ||

There is no egoism in the all pervading and infinite Brahma, who is devoid of all desire; and therefore there being no cause nor ground of it, it is never anything in reality.

अवस्तुन्येति सर्गादौ न संभवति कारणम् । अतोऽहंत्वादि नास्त्वेववन्ध्यासुत इव क्वचित् ॥ १६ ॥

avastunyeti sargādau na saṃbhavati kāraṇam | ato'haṃtvādi nāstvevavandhyāsuta iva kvacit || 16 ||

Whatever is nothing in reality, could not possibly have any cause in the beginning of creation; therefore egoism is a nihility, as the son of a barren woman is a nullity in nature.

तदभावाज्जगन्नास्ति चित्त्वं जगदभावतः । शिष्टं निर्वाणमेवातः शान्तमास्स्व यथासुखम् ॥ १७ ॥

tadabhāvājjagannāsti cittvaṃ jagadabhāvataḥ | śiṣṭaṃ nirvāṇamevātaḥ śāntamāssva yathāsukham || 17 ||

The want of egoism on the one hand, proves the privation of the world also on the other; thus there remains the Intellect or the one mind alone, in which everything is extinct.

अभावादुपपत्तिस्थादेवं जगदहंत्वयोः । रूपालोकमनस्काराः शान्तास्तव न चेतरत् ॥ १८ ॥

abhāvādupapattisthādevaṃ jagadahaṃtvayoḥ | rūpālokamanaskārāḥ śāntāstava na cetarat || 18 ||

From the proof of the absence of ego and the world, the operations of the mind and the sight of visibles, all come to an end, and there remains nothing for thee to care for or fear.

यन्नास्ति तत्तु नास्त्येव शेषं शान्तमसि धुवम् । संप्रबुद्धोऽसि मा भूयो निर्मलां भ्रान्तिमाहर ॥ १९ ॥

yannāsti tattu nāstyeva śeṣaṃ śāntamasi dhuvam | saṃprabuddho'si mā bhūyo nirmalāṃ bhrāntimāhara || 19 ||

Whatever is not is a naught altogether, and the rest are as calm and quiet as nil in existence; knowing this as certain be enlightened, and fall no more to the false error which has no root in nature.

व्यपगतकलनाकलङ्कशुद्धः शिवमसि शान्तमसीश्वरोऽसि नित्यः । स्वमपि भवति पर्वतोपमानं जगदपि वा परमाणुरूपमेव ॥ २० ॥

vyapagatakalanākalaṅkaśuddhaḥ śivamasi śāntamasīśvaro'si nityaḥ | svamapi bhavati parvatopamānaṃ jagadapi vā paramāṇurūpameva || 20 ||

Being purged from the stain of fancy, you become as purified and sanctified as the holy lord Siva for ever, and then the sky will seem to thee as a huge mountain, and the vast world will dwindle to an atom.