22. Chapter 22

श्रीवसिष्ठ उवाच । ज्ञानेन ज्ञेयनिष्ठत्वाद्योऽचित्तं चित्तमेव च । न बुध्यते कर्मफलं स ज्ञानीत्यभिधीयते ॥ १ ॥

śrīvasiṣṭha uvāca | jñānena jñeyaniṣṭhatvādyo'cittaṃ cittameva ca | na budhyate karmaphalaṃ sa jñānītyabhidhīyate || 1 ||

Vasishtha resumed:—The man who by his knowledge of the knowable one, hath placed his reliance in him; who hath set his mind to its pristine purity, by purging it from its worldly propensities, and has no faith in the merit of acts; is one who is called the truly wise.

ज्ञात्वा सम्यगनुज्ञानं दृश्यते येन कर्मसु । निर्वासनात्मकं ज्ञस्य स ज्ञानीत्यभिधीयते ॥ २ ॥

jñātvā samyaganujñānaṃ dṛśyate yena karmasu | nirvāsanātmakaṃ jñasya sa jñānītyabhidhīyate || 2 ||

The learned who knowing all kinds of learning, and being employed in acts, yet observe their indifference in every thing, are called to be truly wise.

अन्तःशीतलतेहासु प्राज्ञैर्यस्यावलोक्यते । अकृत्रिमैकशान्तस्य स ज्ञानीत्यभिधीयते ॥ ३ ॥

antaḥśītalatehāsu prājñairyasyāvalokyate | akṛtrimaikaśāntasya sa jñānītyabhidhīyate || 3 ||

He whose heart is observed by the wise, to retain its coldness in all his acts and efforts; and whose mind is unaffectedly calm and quiet at all times; is said to be the truly wise man.

अपुनर्जन्मने यः स्याद्बोधः स ज्ञानशब्दभाक् । वसनाशनदा शेषा व्यवस्था शिल्पजीविका ॥ ४ ॥

apunarjanmane yaḥ syādbodhaḥ sa jñānaśabdabhāk | vasanāśanadā śeṣā vyavasthā śilpajīvikā || 4 ||

The sense of one's liberation from the doom of birth and death, is the true meaning of the word knowledge; or else the art of procuring simple food and raiment, is the practice of artificers only.

प्रवाहपतिते कार्ये कामसंकल्पवर्जितः । तिष्ठत्याकाशहृदयो यः स पण्डित उच्यते ॥ ५ ॥

pravāhapatite kārye kāmasaṃkalpavarjitaḥ | tiṣṭhatyākāśahṛdayo yaḥ sa paṇḍita ucyate || 5 ||

He is styled a wise man, who having fallen in the current of his transactions, remains without any desire or expectation, and continues with as vacant a heart as the empty air.

अकारणं प्रवर्तन्त इव भावा अकारणात् । अविद्यमाना अप्येतेऽविद्यमाना इव स्थिताः ॥ ६ ॥

akāraṇaṃ pravartanta iva bhāvā akāraṇāt | avidyamānā apyete'vidyamānā iva sthitāḥ || 6 ||

The accidents of life come to pass, without any direct cause and to no purpose; and what was neither present nor expected, comes to take place of its own accord.

आविर्भावतिरोभावैर्भावाभावभवाभवैः । पश्चात्कारणतां यान्ति मिथः कारणकर्मभिः ॥ ७ ॥

āvirbhāvatirobhāvairbhāvābhāvabhavābhavaiḥ | paścātkāraṇatāṃ yānti mithaḥ kāraṇakarmabhiḥ || 7 ||

The appearance or disappearance of an event or accident proceeds from causes quite unknown to us, and these afterwards become causes of the effects produced by them.

असतः शशश्रृङ्गादेर्मृगतृष्णाम्भसो यथा । आलोकनादलभ्यस्य कीदृक् स्यात्किल कारणम् ॥ ८ ॥

asataḥ śaśaśrṛṅgādermṛgatṛṣṇāmbhaso yathā | ālokanādalabhyasya kīdṛk syātkila kāraṇam || 8 ||

Who can tell what is the cause of the absence of horn in hares, and the appearance of water in the mirage, which cannot be found out or seen at the sight of those objects.

असतः शशश्रृङ्गादेः कारणं मार्गयन्ति ये । वन्ध्यापुत्रस्य पौत्रस्य स्कन्धमासादयन्ति ते ॥ ९ ॥

asataḥ śaśaśrṛṅgādeḥ kāraṇaṃ mārgayanti ye | vandhyāputrasya pautrasya skandhamāsādayanti te || 9 ||

Those who explore in the causality of the want of horns in hares, may well expect to embrace the necks of the sons and grandsons of a barren woman.

असत्यप्रतिभासानामेतदेवाशु कारणम् । यदनालोकनं नाम समालोकक्षणक्षयम् ॥ १० ॥

asatyapratibhāsānāmetadevāśu kāraṇam | yadanālokanaṃ nāma samālokakṣaṇakṣayam || 10 ||

The cause of the appearance of the unreal phenomena of the world to our sight, is no other than our want of right sight (i.e. our ignorance), which presents these phantoms to our view; and which disappear at a glance of our acute vision.

परमात्मायते जीवो बुध्यमानस्त्वचेतनम् । चेतनं बुध्यमानस्तु जीव एवावतिष्ठते ॥ ११ ॥

paramātmāyate jīvo budhyamānastvacetanam | cetanaṃ budhyamānastu jīva evāvatiṣṭhate || 11 ||

The living (or human) soul appears as the Supreme spirit, when it is viewed upon by the sight of our blended intellect; but no sooner does the light of Divine intellect dawn in our minds, than the living or animal soul dwindles into nothing.

परमात्मैव जीवोऽयं बुध्यमानस्त्वचेतनम् । आम्र एव रसापत्तेः प्रयाति सहकारताम् ॥ १२ ॥

paramātmaiva jīvo'yaṃ budhyamānastvacetanam | āmra eva rasāpatteḥ prayāti sahakāratām || 12 ||

The insensible and unconscious Supreme soul, becomes awakened to the state of the living soul; just as the potential mango of winter, becomes the positive mango fruit in the genial spring.

चेतनं बुध्यमानस्तु जीव एवावतिष्ठते । जीवो जीवितजीर्णेषु जातिजन्मसु जर्जरः ॥ १३ ॥

cetanaṃ budhyamānastu jīva evāvatiṣṭhate | jīvo jīvitajīrṇeṣu jātijanmasu jarjaraḥ || 13 ||

The intellect being awakened, becomes the living soul; which in its long course of its living, becomes worn out with age and toil, and passes into many births in many kinds of beings.

ये परां दृष्टिमायाता विधि तेषामपामिव । अरूपालोकमननं स्पन्दमस्पन्दनं सदा ॥ १४ ॥

ye parāṃ dṛṣṭimāyātā vidhi teṣāmapāmiva | arūpālokamananaṃ spandamaspandanaṃ sadā || 14 ||

Wise men that are possessed of their intellectual sight, look internally within themselves in the recesses of their hearts and minds; without looking at the lookables without, or thinking of anything or many efforts whatever; but move on with the even course of their destiny, as the water flows on its course to the ocean of eternity.

ये परां दृष्टिमायाता दृश्यश्रीपारदर्शिनः । न विद्यमानमप्यस्ति तेषां वेदनमाततम् ॥ १५ ॥

ye parāṃ dṛṣṭimāyātā dṛśyaśrīpāradarśinaḥ | na vidyamānamapyasti teṣāṃ vedanamātatam || 15 ||

They who have come to the light of their transcendent vision, fix their sight to brighter views beyond the sphere of visibles; and discern the invisible exposed to their view.

ये परां दृष्टिमायाता विद्धि तेषामपामिव । स्पन्दमस्पन्दनं सर्वमवेदनवशादिह ॥ १६ ॥

ye parāṃ dṛṣṭimāyātā viddhi teṣāmapāmiva | spandamaspandanaṃ sarvamavedanavaśādiha || 16 ||

They who have come to the vision of transcendent light (the glory of God), have their slow and silent motion like that of a hidden water course; owing to their heedlessness of everything in this world.

अरूपालोकमननवेष्टिता मुक्तदामवत् । बुधाः कर्मसु चेष्टन्ते वृक्षपत्रेष्विवानिलः ॥ १७ ॥

arūpālokamananaveṣṭitā muktadāmavat | budhāḥ karmasu ceṣṭante vṛkṣapatreṣvivānilaḥ || 17 ||

They who are regardless of the visibles and thoughtless of the affairs of the world, are like those that disentangled from their snares; and they are truly wise, who meddle with their business as freely, as the free airs of heaven gently play with and move the leaves of trees.

ये परां दृष्टिमायाताः संसृतेः पारदर्शिनः । न ते कर्म प्रशंसन्ति कूपं नद्यां वसन्निव ॥ १८ ॥

ye parāṃ dṛṣṭimāyātāḥ saṃsṛteḥ pāradarśinaḥ | na te karma praśaṃsanti kūpaṃ nadyāṃ vasanniva || 18 ||

They who have come to sight of the transcendent light, athwart the dizzy scenes of mortal life; are not constrained to the course of this world, as seafarers are not to be pent up in shallow and narrow pools and streams.

ये बद्धवासना मूढाः कर्म शंसन्ति तेऽनघ । श्रुतिस्मृत्युचितं तेन विनाबोधं प्रयान्ति ते ॥ १९ ॥

ye baddhavāsanā mūḍhāḥ karma śaṃsanti te'nagha | śrutismṛtyucitaṃ tena vinābodhaṃ prayānti te || 19 ||

They that are slaves of their desire (of enjoyment in this and next life), are bound to the thraldom of works ordained by law and sruti; and thus pass their lives in utter ignorance of truth.

इन्द्रियाणि पतन्त्यर्थं भ्रष्टं गृध्र इवामिषम् । तानि संयम्य मनसा युक्त आसीत तत्परः ॥ २० ॥

indriyāṇi patantyarthaṃ bhraṣṭaṃ gṛdhra ivāmiṣam | tāni saṃyamya manasā yukta āsīta tatparaḥ || 20 ||

The bodily senses fall upon carnal pleasures, as vultures pounce upon putrid carrion; curb and retract them therefore with diligence, and fix thy mind to meditate on the state of Brahma and the soul.

नासन्निवेशं हेमास्ति नासर्गं ब्रह्म विद्यते । किंतु सर्गादिशब्दार्थमुक्तं युक्तमतेः शिवम् ॥ २१ ॥

nāsanniveśaṃ hemāsti nāsargaṃ brahma vidyate | kiṃtu sargādiśabdārthamuktaṃ yuktamateḥ śivam || 21 ||

Know that Brahma is not without the creation, as no gold is without its form and reflection; but keep yourself clear from thoughts of creation and reflection, and confine your mind to the meditation of Brahma, which is replete with perfect bliss.

एकान्धकारे संपन्ने व्यवहारो युगक्षये । निर्विभागो निराभासो यथा ब्रह्मघने तथा ॥ २२ ॥

ekāndhakāre saṃpanne vyavahāro yugakṣaye | nirvibhāgo nirābhāso yathā brahmaghane tathā || 22 ||

Know the nature of Brahma to be as inscrutable, as the face of the universe is indiscernible, in the darkness of the chaotic state at the end of a Yuga age; when there was no appearance of anything, nor distinction of conduct and manners.

अभ्रोदरे भ्रमाङ्गानां स्पन्दास्पन्दमयी यथा । स्वसंविदात्मिका सत्ता भूतानामीश्वरी तथा ॥ २३ ॥

abhrodare bhramāṅgānāṃ spandāspandamayī yathā | svasaṃvidātmikā sattā bhūtānāmīśvarī tathā || 23 ||

And the elements of production existing in the consciousness of divine nature, were in their quiescent agitation in the divine spirit; as the movements of flimsy vapours amidst the darkness of an immovable and wide spreading cloud.

जलस्यान्तर्जलांशानां द्वैताद्वैतमयो यथा । स्वसंविदात्मा सुस्पन्दस्तथा ब्रह्मणि भूतदृक् ॥ २४ ॥

jalasyāntarjalāṃśānāṃ dvaitādvaitamayo yathā | svasaṃvidātmā suspandastathā brahmaṇi bhūtadṛk || 24 ||

And as the particles of water are in motion, in a still pond and in the standing pool; so are the changing thoughts of the changeless soul, and so the motions of the element bodies in unchanging essence and nature of God.

यथाम्बरेऽम्बरांशानां द्वैताद्वैतकृतात्मनि । अनन्या सृष्टिराभाति तथानवयवे शिवे ॥ २५ ॥

yathāmbare'mbarāṃśānāṃ dvaitādvaitakṛtātmani | ananyā sṛṣṭirābhāti tathānavayave śive || 25 ||

As the universal and undivided sky and space, take the names of the different sides of heaven (without having any name or side of its own); so the undivided and partless Brahma, being one and same with the creation, is understood as distinct and different from it.

जगतोऽन्तरहंरूपमहंरूपान्तरे जगत् । स्थितमन्योन्यवलितं कदलीदलपीठवत् ॥ २६ ॥

jagato'ntarahaṃrūpamahaṃrūpāntare jagat | sthitamanyonyavalitaṃ kadalīdalapīṭhavat || 26 ||

The world contains the egoism, as the ego contains the world in it; they contain the one within the other, as the coats of the plantain tree contain and are contained under one another.

रूपालोकमनस्कारै रन्ध्रैर्बहिरिव स्थितम् । सृष्टिं पश्यति जीवोऽन्तः सरसीमिव पर्वतः ॥ २७ ॥

rūpālokamanaskārai randhrairbahiriva sthitam | sṛṣṭiṃ paśyati jīvo'ntaḥ sarasīmiva parvataḥ || 27 ||

The living soul or jiva being possessed of its egoism, sees its internal world (which lies in its egoism), through the pores of the organs of sense, as lying without it; in the same manner, as the mountains look upon the lakes issuing out of its caverns, as if they outward things altogether.

जीवो जगत्तयात्मानं पश्यत्ययमकारणम् । हेमेव कटकादित्वं तदपश्यन्न पश्यति ॥ २८ ॥

jīvo jagattayātmānaṃ paśyatyayamakāraṇam | hemeva kaṭakāditvaṃ tadapaśyanna paśyati || 28 ||

So when the living soul sees itself by mistake, to any thing in the world (i.e. in the light of an object); it is the same as one takes a ball or bar of gold, for an ornament which was or is to be made of it.

जीवन्तोऽपि न जीवन्ति म्रियन्ते न मृता अपि । सन्तोपि च न सन्तीव पारावारविदः शुभाः ॥ २९ ॥

jīvanto'pi na jīvanti mriyante na mṛtā api | santopi ca na santīva pārāvāravidaḥ śubhāḥ || 29 ||

Hence they that are acquainted with the soul, and are liberated in their life time (or become jivanmukta); never think themselves to be born or living or dying at any time.

प्रबुद्धः सर्वकर्माणि कुर्वन्नपि न पश्यति । गृहकर्माणि गेहस्थो गोष्ठभाण्डमना इव ॥ ३० ॥

prabuddhaḥ sarvakarmāṇi kurvannapi na paśyati | gṛhakarmāṇi gehastho goṣṭhabhāṇḍamanā iva || 30 ||

Those that are awakened to the sight of the soul, are employed in the actions of life without looking at them; (without taking heed of them in their hearts); just as a householder discharges his domestic duties, while his mind is fixed at the milk pot in the cowstall.

विराड् हृदि यथा चन्द्रः प्रतिदेहं यथा स्थितः । जीवो हिमकणाकारः स्थूले स्थूलो लघौ लघुः ॥ ३१ ॥

virāḍ hṛdi yathā candraḥ pratidehaṃ yathā sthitaḥ | jīvo himakaṇākāraḥ sthūle sthūlo laghau laghuḥ || 31 ||

As the God Virat is situated with his moon like appearance, in the heart of the universal frame, so does the living soul reside in the heart of every individual body like a little or large dew drop, according to the smallness or bigness of the corporeal body.

अहमात्मा त्रिकोणत्वमुपगच्छति कल्पनम् । असदेव सदाभासं मन्यते चेतनाद्वपुः ॥ ३२ ॥

ahamātmā trikoṇatvamupagacchati kalpanam | asadeva sadābhāsaṃ manyate cetanādvapuḥ || 32 ||

This false and frail body believed to be a solid reality, on account of its tripartite figure; and is mistaken for the ego and soul, owing to the intelligence that is displayed and dwells in it.

कर्मकोशे त्रिकोणे च शुक्रसारेऽवतिष्ठते । देहे जीवोहमित्यात्मा स्वामोदः कुसुमे यथा ॥ ३३ ॥

karmakośe trikoṇe ca śukrasāre'vatiṣṭhate | dehe jīvohamityātmā svāmodaḥ kusume yathā || 33 ||

The living soul is confined like a silkworm, in the cell of its own making Karma-Kosha, by acts of its past life, and resides with its egoism in the seed of its parents, as the floral fragrance dwells in the honey cups of flowers.

अहमित्येव शुक्रस्था संविदापादमस्तकम् । विसरत्यखिले ज्योत्स्ना यथा ब्रह्माण्डमण्डपे ॥ ३४ ॥

ahamityeva śukrasthā saṃvidāpādamastakam | visaratyakhile jyotsnā yathā brahmāṇḍamaṇḍape || 34 ||

The egoism residing in the seminal seed, spreads its intelligence throughout the body from head to foot; as the moon-beams are scattered throughout the circumference of the whole universe.

अक्षरन्ध्रप्रणालेन विसृतं वेदनोदकम् । व्याप्नोति त्रिजगद्धूमो वियन्मेघतया यथा ॥ ३५ ॥

akṣarandhrapraṇālena visṛtaṃ vedanodakam | vyāpnoti trijagaddhūmo viyanmeghatayā yathā || 35 ||

The soul stretches out the fluid of its intelligence, through the openings of its organs of sense; and this being carried to the sides through the medium of air, extends all over the three worlds, as the vapour and smoke fill and cover the face of the sky.

देहे यद्यप्यशेषेऽस्मिन्बहिरन्तश्च वेदनम् । विद्यते तत्तथाप्यत्र शुक्रेऽस्ति घनवासना ॥ ३६ ॥

dehe yadyapyaśeṣe'sminbahirantaśca vedanam | vidyate tattathāpyatra śukre'sti ghanavāsanā || 36 ||

The body is full of sensibility, both in its inner as well as outer parts; but it is in the viscera of the heart, where our desires (vasana) and egoism (abhimana) are deeply seated.

जीवः संकल्पमात्रात्मा यत्संकल्पोऽवतिष्ठते । हृदि भूत्वा स एवाशु बहिः प्रसरति स्फुटम् ॥ ३७ ॥

jīvaḥ saṃkalpamātrātmā yatsaṃkalpo'vatiṣṭhate | hṛdi bhūtvā sa evāśu bahiḥ prasarati sphuṭam || 37 ||

The living soul is composed of its desires only, and consists of and subsists under its hearty wishes alone, the same soon come out of themselves from within the heart, and appear on the outside in the outward conduct of the person.

यथास्थितां च निश्चित्तां वर्जयित्वा स्थिरोपमाम् । न कयाचिदपि स्थित्या शाम्यत्यहमिति भ्रमः ॥ ३८ ॥

yathāsthitāṃ ca niścittāṃ varjayitvā sthiropamām | na kayācidapi sthityā śāmyatyahamiti bhramaḥ || 38 ||

The error of egoism is never to be suppressed, by any other means whatsoever; save by one's unmindfulness (nis-chitta) of himself, and fulness of divine presence (Brahmai karasya) in his calm and quiet soul.

चिन्तानुचिन्त्यमानापि भावनीयाम्बरोपमा । अहंभावोपशमने शमनेन क्रमेण ते ॥ ३९ ॥

cintānucintyamānāpi bhāvanīyāmbaropamā | ahaṃbhāvopaśamane śamanena krameṇa te || 39 ||

Though dwelling on your present thoughts, yet you must rely in your reflection of the vacuous Brahma;by suppression of your egoism by degrees and your self-controul betimes.

तज्ज्ञा व्यवहरन्तीह भाव्यभावनवर्जितम् । अरूपालोकमननं मौनं दारुनरा इव ॥ ४० ॥

tajjñā vyavaharantīha bhāvyabhāvanavarjitam | arūpālokamananaṃ maunaṃ dārunarā iva || 40 ||

They who have known the soul, manage themselves here without fostering their earthly thoughts any more; and remain as silent images of wood, without looking at or thinking of any thing at all.

अकिंचिद्भावनो यः स्यात्स मुक्त इति कथ्यते । जीवन्नाकाशविशदो बन्धशून्य इव स्फुटम् ॥ ४१ ॥

akiṃcidbhāvano yaḥ syātsa mukta iti kathyate | jīvannākāśaviśado bandhaśūnya iva sphuṭam || 41 ||

He who has less of earthly thoughts in him, is said to be liberated in the world; and though living in it, he is as clear and free in his mind as the open air.

अहमित्येव शुक्रस्था संविदापादमस्तकम् । विसरत्यखिले देहे ब्रह्माण्डेऽर्कप्रभा यथा ॥ ४२ ॥

ahamityeva śukrasthā saṃvidāpādamastakam | visaratyakhile dehe brahmāṇḍe'rkaprabhā yathā || 42 ||

The egoism which is bred in the pith, grows into intelligence extending from head to foot; and circulates throughout the whole body, as the sun beams pervade all over the sphere of heaven.

दृङनेत्रं स्वदनं जिह्वा श्रुतिः श्रोत्रं भवत्यसौ । इत्याद्या वासनाः पञ्च बद्ध्वा तासु निमज्जति ॥ ४३ ॥

dṛṅanetraṃ svadanaṃ jihvā śrutiḥ śrotraṃ bhavatyasau | ityādyā vāsanāḥ pañca baddhvā tāsu nimajjati || 43 ||

It becomes the sight of the eyes, the taste of the tongue and hearing in the ears; then the five senses being fastened to the desires in the heart, plunge the ego into the sea of sensuality.

चिद्भावोऽक्षतयोदेति मनो भूत्वैकदेशतः । सर्वगोऽपि रसो भूमौ यथाङ्कुरतया मधौ ॥ ४४ ॥

cidbhāvo'kṣatayodeti mano bhūtvaikadeśataḥ | sarvago'pi raso bhūmau yathāṅkuratayā madhau || 44 ||

Thus the omnipresent intellect, becomes the mind after losing its purity; and is employed with one or other of the senses, as the common moisture of the earth, grows the sprout to in the vernal season.

यो भावयति भावेषु नेह रूढेष्वभावताम् । तस्यायत्नवतो दुःखमनन्तं नोपशाम्यति ॥ ४५ ॥

yo bhāvayati bhāveṣu neha rūḍheṣvabhāvatām | tasyāyatnavato duḥkhamanantaṃ nopaśāmyati || 45 ||

He who thinks on the various objects of the senses, without knowing their unreality and the reality of the only one; and does not endeavour for his liberation here, has no end of his troubles in life.

येन केनचिदाच्छन्नो येन केनचिदाशितः । यत्र क्वचनशायीह स सम्राडिव राजते ॥ ४६ ॥

yena kenacidācchanno yena kenacidāśitaḥ | yatra kvacanaśāyīha sa samrāḍiva rājate || 46 ||

That man reigns as an emperor, who is content with any kind of food and raiment; and with any sort of bedstead at any place.

वासनाभिरुपेतोऽपि समग्राभिरवासनः । अन्तःशून्योऽप्यशून्यात्मा खमिव श्वसनान्वितः ॥ ४७ ॥

vāsanābhirupeto'pi samagrābhiravāsanaḥ | antaḥśūnyo'pyaśūnyātmā khamiva śvasanānvitaḥ || 47 ||

Who with all his desires of the heart, is indifferent to all the outward objects of desire; who with his vacant mind is full with his soul, and being as empty vacuum is filled with the breath of life.

आसने शयने याने स्थितो यत्नेन बोध्यते । निद्रालुरिव निर्वाणमनोमनननिर्वृतः ॥ ४८ ॥

āsane śayane yāne sthito yatnena bodhyate | nidrāluriva nirvāṇamanomanananirvṛtaḥ || 48 ||

Who whether he is sitting or sleeping, or going anywhere or remaining unmoved, continues as quiet as in his sleeping state; and though stirred by any one, he is not awakened from his slumber of nirvana, in which his mind and its thoughts, are all drowned and have become extinct.

संविन्मात्रं हि पुरुषः सर्वगोऽपि स तिष्ठति । स्फुटसारे शरीरस्य यथा गन्धोऽब्जकेसरे ॥ ४९ ॥

saṃvinmātraṃ hi puruṣaḥ sarvago'pi sa tiṣṭhati | sphuṭasāre śarīrasya yathā gandho'bjakesare || 49 ||

Consciousness though common to all, resides yet in each breast, like fragrance in flowers and flavour in fruits.

संविन्मात्रं विदुर्जन्तुं तस्य प्रसरणं जगत् । आत्मनिष्ठत्वमजगत्परमेत्युपदेशभूः ॥ ५० ॥

saṃvinmātraṃ vidurjantuṃ tasya prasaraṇaṃ jagat | ātmaniṣṭhatvamajagatparametyupadeśabhūḥ || 50 ||

It is self-consciousness only, that makes an individual person, and its extinction is said to form the wide world all about; but being confined to the soul or one's self, it vanishes the sight of the world from view.

नीरसो भव भावेषु सर्वेषु विभवादिषु । पाषाणं हृदयं कृत्वा यथा भवसि भूतये ॥ ५१ ॥

nīraso bhava bhāveṣu sarveṣu vibhavādiṣu | pāṣāṇaṃ hṛdayaṃ kṛtvā yathā bhavasi bhūtaye || 51 ||

Be unconscious of the objects on earth; and remain insensible of all your prosperity and affluence: make your heart as hard as impenetrable as stone, if you will be happy forever.

साधो हृदयसौषिर्यमसौषिर्यमिवास्तु ते । अचित्त्ववपुषोऽचित्त्वादुपलस्येव राघव ॥ ५२ ॥

sādho hṛdayasauṣiryamasauṣiryamivāstu te | acittvavapuṣo'cittvādupalasyeva rāghava || 52 ||

O righteous Rama! convert the feeling of your heart to unfeelingness, and make your body and mind as insensible as the hardest stone.

तज्ज्ञाज्ञयोरशेषेषु भावाभावेषु कर्मसु । ऋते निर्वासनत्वात्तु न विशेषोऽस्ति कश्चन ॥ ५३ ॥

tajjñājñayoraśeṣeṣu bhāvābhāveṣu karmasu | ṛte nirvāsanatvāttu na viśeṣo'sti kaścana || 53 ||

Of all the positive and negative acts, of the wise and unwise sets of men, there is nothing that makes such a marked difference between them, as those proceeding from the desire of the one, and those from want of the desire of the other.

सत्तैवैषा विदो यत्सा भवत्युन्मिषिता जगत् । परं तत्त्वं निमिषता दृगिवानामकं ततम् ॥ ५४ ॥

sattaivaiṣā vido yatsā bhavatyunmiṣitā jagat | paraṃ tattvaṃ nimiṣatā dṛgivānāmakaṃ tatam || 54 ||

The result of the desired actions of the unwise, is their stretching out of the world before them; while that of the acts done without desire by the wise, serves to put an end to the world before them.

दृश्यं विनश्यत्यखिलं विनष्टं जायते पुनः । यन्न नष्टं न चोत्पन्नं तत्सद्भवति तद्भवान् ॥ ५५ ॥

dṛśyaṃ vinaśyatyakhilaṃ vinaṣṭaṃ jāyate punaḥ | yanna naṣṭaṃ na cotpannaṃ tatsadbhavati tadbhavān || 55 ||

All visibles are destructible, and those that are destroyed come to be renewed to life; but that which is neither destroyed nor resuscitated, is thyself—thy very soul.

भावज्ञप्तिर्हि निर्मूला भावितापि न विद्यते । सलिलं मृगतृष्णेव न ददाति भवाङ्कुरम् ॥ ५६ ॥

bhāvajñaptirhi nirmūlā bhāvitāpi na vidyate | salilaṃ mṛgatṛṣṇeva na dadāti bhavāṅkuram || 56 ||

The knowledge of existence (of the world), is without its foundation; and though it is thought to be existent, it is not found to be so in reality; it is as the water in the mirage, which does not grow the germ of the world.

यथाभूतार्थसदर्शच्छिन्नाऽहमिति भावना । दृष्टामि न करोत्यन्तर्दग्धं बीजमिवाङ्कुरम् ॥ ५७ ॥

yathābhūtārthasadarśacchinnā'hamiti bhāvanā | dṛṣṭāmi na karotyantardagdhaṃ bījamivāṅkuram || 57 ||

The right knowledge of things, removes the thought of egoism from the mind; and though it may be thought if in the mind, yet it takes no deep root in the heart, as the burnt seed or grain does not sprout forth in the ground.

कर्म कुर्वन्नकुर्वन्वा वीतरागो निरामयः । निर्मना नित्यनिर्वाणः पुमानात्मनि तिष्ठति ॥ ५८ ॥

karma kurvannakurvanvā vītarāgo nirāmayaḥ | nirmanā nityanirvāṇaḥ pumānātmani tiṣṭhati || 58 ||

The man that does his duties or not, but remains passionless and thoughtless and free from frailty; has his rest in the soul, and his nirvana is always attendant upon him.

चित्तोपशान्तौ संशान्ताः शान्ताये भोगबन्धवः । न स्वभावपरिक्षीणाश्चित्तमेषां किलाकरः ॥ ५९ ॥

cittopaśāntau saṃśāntāḥ śāntāye bhogabandhavaḥ | na svabhāvaparikṣīṇāścittameṣāṃ kilākaraḥ || 59 ||

Those who are saintly calm and quiet by the controul of their mind, and by suppression of the bonds (appetites) for enjoyments; but not having weakened (governed) their natures, have in their hearts a mine of evils.

अघनः केवलालोको बुधो जीवः परायते । स एवान्योऽप्यनन्योऽन्तरपराह्न इवातपः ॥ ६० ॥

aghanaḥ kevalāloko budho jīvaḥ parāyate | sa evānyo'pyananyo'ntaraparāhna ivātapaḥ || 60 ||

The wise soul is full of light like the cloudless sky, and is distinguished from others by its brightness; but the same soul which is alike in all, appears as dim as the evening twilight in the ignorant.

एकदेशस्थितात्पुंसो दूरायातस्य चेतसः । यद्रूपं सकलं मध्ये तद्रूपं परमात्मनः ॥ ६१ ॥

ekadeśasthitātpuṃso dūrāyātasya cetasaḥ | yadrūpaṃ sakalaṃ madhye tadrūpaṃ paramātmanaḥ || 61 ||

As a man seated in this place, sees the light of heaven (heavenly bodies), as coming to him from a great distance, and filling the intermediate space; so the light of the Supreme soul fills and reaches to all.

चारुचिद्व्योमकर्पूरं यच्चमत्कुरुते स्वयम् । अनन्तमन्तरव्यक्तं जगदित्येव वेत्ति तत् ॥ ६२ ॥

cārucidvyomakarpūraṃ yaccamatkurute svayam | anantamantaravyaktaṃ jagadityeva vetti tat || 62 ||

The infinite and invisible intellect, which is as wondrous as the clear vacuum of the sky; conceives and displays this wonderful world, within the infinitude of its own vacuity.

गतभवभ्रमभासुरमक्षयं शममुपेतमुपेक्षितदीपवत् । स्थितमपीह जनं जगदीश्वरादनुगतं ननु भाति मुदा च खे ॥ ६३ ॥

gatabhavabhramabhāsuramakṣayaṃ śamamupetamupekṣitadīpavat | sthitamapīha janaṃ jagadīśvarādanugataṃ nanu bhāti mudā ca khe || 63 ||

The world appears to the learned and unerring, and those who have got rid of the error of the world, and rest in their everlasting tranquillity, as a consumed and extinguished lamp; while it seems to all common people, to be placed in the air, by the will of God and for the enjoyment of all.