29. Chapter 29

श्रीवसिष्ठ उवाच । नित्यमन्तर्मुखस्तिष्ठ वीतरागो विवासनः । चिन्मात्रममलं शान्तं कर्म सर्वत्र भावयन् ॥ १ ॥

śrīvasiṣṭha uvāca | nityamantarmukhastiṣṭha vītarāgo vivāsanaḥ | cinmātramamalaṃ śāntaṃ karma sarvatra bhāvayan || 1 ||

Vasishtha continued to say said:—Remain always to look inwardly in thyself, by being freed from the feelings of passion and desire, continue in the performance of thy actions every where, but reflect always upon the quiet and spotless intellect within thyself.

आकाशविशदः प्राज्ञश्चिन्मात्रैकघनस्थितिः । समः सौम्यः समानन्दः स ब्रह्माऽऽबृंहिताशयः ॥ २ ॥

ākāśaviśadaḥ prājñaścinmātraikaghanasthitiḥ | samaḥ saumyaḥ samānandaḥ sa brahmā''bṛṃhitāśayaḥ || 2 ||

The mind which is as clear as the open sky, and is full of knowledge and settled in the divine intellect; which is ever even and graceful and replete with joy, is said to be highly favoured of heaven and expanded by Brahma.

शोकेष्वापत्सु घोरेषु संकटेष्ववटेषु च । यथाप्राप्तेषु सर्वेषु खर्वेषून्नतिमत्सु च ॥ ३ ॥

śokeṣvāpatsu ghoreṣu saṃkaṭeṣvavaṭeṣu ca | yathāprāpteṣu sarveṣu kharveṣūnnatimatsu ca || 3 ||

Whether betaken by pain and grief, or exposed to dangers and difficulties, or attended by pleasure or prosperity, in a greater or less degree.

यथाक्रमं यथादेशं कुरु दुःखमदुःखितः । वाष्पक्रन्दादिपर्यन्तं द्वन्द्वयुक्तसुखानि च ॥ ४ ॥

yathākramaṃ yathādeśaṃ kuru duḥkhamaduḥkhitaḥ | vāṣpakrandādiparyantaṃ dvandvayuktasukhāni ca || 4 ||

In whatever place and in whatsoever state thou art placed, bear with thy afflictions with an unsorrowful heart; and whether thou weepest or criest, or becomest a play of opposite circumstances, be joyous in both for both are meant for thy good.

समागमेषु कान्तानामुत्सवेषूदयेषु च । आनन्दं भज सौम्यात्मा वासनाक्रान्तमूढवत् ॥ ५ ॥

samāgameṣu kāntānāmutsaveṣūdayeṣu ca | ānandaṃ bhaja saumyātmā vāsanākrāntamūḍhavat || 5 ||

You are delighted in the company of your consorts, and feel joyous at the approach of festivity and prosperity; and it is because you are tempted like ignorant people, by your fond desire of pleasure.

भूतानि मृत्युकार्येषु संग्रामादिषु निर्दह । दावानलस्तृणानीव वासनाक्रान्तमूढवत् ॥ ६ ॥

bhūtāni mṛtyukāryeṣu saṃgrāmādiṣu nirdaha | dāvānalastṛṇānīva vāsanākrāntamūḍhavat || 6 ||

Fools that are allured by their greediness of gain, meet with their fate in hazardous exploits and warfare; and it is fit that they should burn with the fire of their desire, like straws consumed in a conflagration.

क्रमागतेष्वखिन्नोऽर्थं बकवच्चिन्तयार्जय । अर्थोपार्जनकार्येषु वासनाक्रान्तमूढवत् ॥ ७ ॥

kramāgateṣvakhinno'rthaṃ bakavaccintayārjaya | arthopārjanakāryeṣu vāsanākrāntamūḍhavat || 7 ||

Earn money by honest means and with the circumspection of a crane, in whatever chance presents itself before thee; and do not run in pursuit of gain, like the ignorant rabble.

बलाद्विदलयाशेषानरीनरिनिषूदन । वातो रिक्तानिवाम्भोदान् वासनाक्रान्तमूढवत् ॥ ८ ॥

balādvidalayāśeṣānarīnariniṣūdana | vāto riktānivāmbhodān vāsanākrāntamūḍhavat || 8 ||

O thou destroyer of thy foes, drive away by force all thy desires as the greatest enemies, and as winds of heaven drive afar the rainless and empty clouds of the sky.

जनेषु करुणार्हेषु धैर्यं कुरु महात्मसु । आत्माराममना मौनी वासनाक्रान्तमूढवत् ॥ ९ ॥

janeṣu karuṇārheṣu dhairyaṃ kuru mahātmasu | ātmārāmamanā maunī vāsanākrāntamūḍhavat || 9 ||

Be tolerant, O Rama, towards the ignorant people, that are led away by their desires and deserve thy pity; be reverent of high-minded men, and delighted in thyself by observing the taciturnity of thy speech, and without being misled by thy desires like the ignorant mob.

मुदितो भव हर्षेषु दुःखेषु भव दुःखितः । करुणां कुरु दीनेषु भव वीरेषु वीर्यवान् ॥ १० ॥

mudito bhava harṣeṣu duḥkheṣu bhava duḥkhitaḥ | karuṇāṃ kuru dīneṣu bhava vīreṣu vīryavān || 10 ||

Congratulate with joy and sympathise with sorrow, (whether of thyself or others); pity the sorrows of the poor, and be valiant among the brave.

अन्तर्मुखः सदानन्दः स्वात्मारामतयान्वितः । यः करोति शमोदारस्तत्र कर्तासि नानघ ॥ ११ ॥

antarmukhaḥ sadānandaḥ svātmārāmatayānvitaḥ | yaḥ karoti śamodārastatra kartāsi nānagha || 11 ||

Turn your eyes into your heart, and be always joyous by communing with yourself (or soul); and then whatever you do with a liberal mind, you are not to answer for the same as its agent.

आत्मभावनया साधो नित्यमन्तर्मुखस्थितेः । वज्रधारापि ते राम पतिता याति कुण्ठताम् ॥ १२ ॥

ātmabhāvanayā sādho nityamantarmukhasthiteḥ | vajradhārāpi te rāma patitā yāti kuṇṭhatām || 12 ||

By remaining fixed in the meditation of your soul, and by having your eyes always turned within yourself; you shall be invulnerable even at the stroke of a thunderbolt (darted by the hand of Indra). So saith the sruti:—The Gods have no power to hurt the holy. Tasya hana devascha na bhutya ishate.

संकल्पकलनोन्मुक्ते स्वसंविन्मात्रकोटरे । यस्तिष्ठत्यात्मनि स्वैरमात्मारामो महेश्वरः ॥ १३ ॥

saṃkalpakalanonmukte svasaṃvinmātrakoṭare | yastiṣṭhatyātmani svairamātmārāmo maheśvaraḥ || 13 ||

He is said to be master of himself, who is freed from the delusion of desire, and lives retired in the cave of his consciousness; who is attached to his own soul and acts at his own will, and has his delight in his very self.

न तं भिन्दन्ति शस्त्राणि न दहन्ति हुताशनाः । न क्लेदयन्ति वारीणि शोषयन्ति न मारुताः ॥ १४ ॥

na taṃ bhindanti śastrāṇi na dahanti hutāśanāḥ | na kledayanti vārīṇi śoṣayanti na mārutāḥ || 14 ||

No weapon can wound the self-possest man, nor fire can chafe his soul; no moisture can damp the spirit, nor the hot winds can dry it up.

सुस्तम्भमजमालिङ्ग्य स्वात्मानमजरामरम् । तिष्ठावष्टभ्य धीरात्मा सुस्तम्भमिव मन्दिरम् ॥ १५ ॥

sustambhamajamāliṅgya svātmānamajarāmaram | tiṣṭhāvaṣṭabhya dhīrātmā sustambhamiva mandiram || 15 ||

Lay hold on the firm pillar of your soul, which is unborn or increate, undecaying and immortal; adhere steadfastly to thy soul, as one clings to the prop or column of his house.

जगद्वृक्षपदार्थौघपुष्पामोदश्रियं पूराम् । संविदं संविदः स्वस्थामास्वान्तर्मुखमच्युतम् ॥ १६ ॥

jagadvṛkṣapadārthaughapuṣpāmodaśriyaṃ pūrām | saṃvidaṃ saṃvidaḥ svasthāmāsvāntarmukhamacyutam || 16 ||

The world is an arbour, and all things in it are as the flowers of this tree; our knowledge of all things, is as the fragrance of these flowers; but our self-consciousness is the essence of them all; therefore look internally to this inward essence before you mind the externals.

अन्तर्मुखतया नित्यं कार्यमाहरतां बहिः । जीवतामपि नोदेति वासना दृषदामिव ॥ १७ ॥

antarmukhatayā nityaṃ kāryamāharatāṃ bahiḥ | jīvatāmapi nodeti vāsanā dṛṣadāmiva || 17 ||

All outward affairs, are brought about by their inward reflection in the mind; but it is as hard to bring about a desire into being, as to raise a stone to life.

पुनः प्रसरणोन्मुक्तमन्तःसुप्तं मनः कुरु । कुर्वन्सर्वाणि कर्माणि कृर्माङ्गवदवृत्तिमान् ॥ १८ ॥

punaḥ prasaraṇonmuktamantaḥsuptaṃ manaḥ kuru | kurvansarvāṇi karmāṇi kṛrmāṅgavadavṛttimān || 18 ||

Get rid of your bodily exertions and lull your mind to sleep; be doing all your duties, as a tortoise with its contracted limbs.

अन्तर्वृत्तिविहीनेन बहिर्वृत्तिमतेव च । सुप्तप्रबुद्धप्रायेण कार्यमाचर चेतसा ॥ १९ ॥

antarvṛttivihīnena bahirvṛttimateva ca | suptaprabuddhaprāyeṇa kāryamācara cetasā || 19 ||

Manage thine affairs with a half-sleeping and half awakened mind (like a waking sleeper); and do thy outward functions.

बालमूकादिविज्ञानवदन्तस्त्यक्तवासनम् । भवतः कुर्वतः कार्यं खवच्चित्तं न लिप्यते ॥ २० ॥

bālamūkādivijñānavadantastyaktavāsanam | bhavataḥ kurvataḥ kāryaṃ khavaccittaṃ na lipyate || 20 ||

As babes are possessed of their innate knowledge, and dumb creatures are endowed with their instinct, without the feeling of any desire rising in them; so they live and act with their minds unattached to anything, and as vacant as the empty air.

वृत्तित्यागविलीनेन किंचित्प्रसरता बहिः । अन्तरत्यन्तसुप्तेन चेतसा तिष्ठ विज्वरः ॥ २१ ॥

vṛttityāgavilīnena kiṃcitprasaratā bahiḥ | antaratyantasuptena cetasā tiṣṭha vijvaraḥ || 21 ||

Remain untroubled and free from care, with entirely sleepy and comatose mind within thyself; a mind devoid of all its functions and quite absorbed in itself, and slightly acting on the members of the body.

असंकल्पकलङ्कायां ज्ञानाच्चित्तक्षयोदये । शुद्धायां संविदि स्थित्वा कुरु मा कुरु वानघ ॥ २२ ॥

asaṃkalpakalaṅkāyāṃ jñānāccittakṣayodaye | śuddhāyāṃ saṃvidi sthitvā kuru mā kuru vānagha || 22 ||

You may continue to discharge or dispense with your duties altogether, by impairing your mind with knowledge, and resting quietly in your pure consciousness, after it is purged from the stain of appetence.

सुषुप्तसमया वृत्त्या जाग्रद्व्यवहरन्व्रजन् । गृहाण मा किंचिदपि मा वा किंचित्परित्यज ॥ २३ ॥

suṣuptasamayā vṛttyā jāgradvyavaharanvrajan | gṛhāṇa mā kiṃcidapi mā vā kiṃcitparityaja || 23 ||

Go on managing your outward affairs in your waking state, as if your faculties were dormant in sleep; and never hanker to have anything, nor let go aught that presents itself to thee.

जाग्रत्यपि सुषुप्तश्चेज्जागर्षि च सुषुप्तके । जाग्रत्सषुप्तयोरैक्यात्तदस्त्यसि निरामयः ॥ २४ ॥

jāgratyapi suṣuptaścejjāgarṣi ca suṣuptake | jāgratsaṣuptayoraikyāttadastyasi nirāmayaḥ || 24 ||

If you are dormant when waking, by your inattention to all about you; so are you awake when sleeping by your trance in the bosom of the Supreme soul; and when you are in the condition of the union of the two, you attain to the state of perfect consummation.

एवमाद्यन्तरहितमभ्यासेन शनैःशनैः । पदमासादयाद्वन्द्वमतीतं सर्ववस्तुतः ॥ २५ ॥

evamādyantarahitamabhyāsena śanaiḥśanaiḥ | padamāsādayādvandvamatītaṃ sarvavastutaḥ || 25 ||

Thus by your gradual practice of this habit of insouciance, you reach to that state of unity, which has neither its beginning nor end, and which is beyond all other things.

न च द्वैतं न चैवैक्यं जगदित्येव निश्चयी । परमामेहि विश्रान्तिमाकाशविशदाशयः ॥ २६ ॥

na ca dvaitaṃ na caivaikyaṃ jagadityeva niścayī | paramāmehi viśrāntimākāśaviśadāśayaḥ || 26 ||

The world is certainly neither a unity nor duality (but is composed of a plurality in its totality, or the one in many A han Bahushaym), leaving therefore the inquiry into its endless varieties, resort to your Supreme bliss, with a mind as clear as the translucent sphere of empty air.

श्रीराम उवाच । यद्येवं मुनिशार्दूल तदहंप्रत्ययात्मकः । भवानेवेह किं तावद्वसिष्ठाख्यः स्थितो वद ॥ २७ ॥

śrīrāma uvāca | yadyevaṃ muniśārdūla tadahaṃpratyayātmakaḥ | bhavāneveha kiṃ tāvadvasiṣṭhākhyaḥ sthito vada || 27 ||

Rama rejoined:—If it be so, O great sage! (That there is no ego or tu as you say), then tell me, why are we conscious of ourselves, and how are you sitting here under the name of the sage Vasishtha.

श्रीवाल्मीकिरुवाच । राघवे गदति त्वेवं वसिष्ठो वदतां वरः । तूष्णीमेव मुहूर्तार्धमतिष्ठत्स्पष्टचेष्टितः ॥ २८ ॥

śrīvālmīkiruvāca | rāghave gadati tvevaṃ vasiṣṭho vadatāṃ varaḥ | tūṣṇīmeva muhūrtārdhamatiṣṭhatspaṣṭaceṣṭitaḥ || 28 ||

Valmiki said:—Being thus interrogated by Rama, Vasishtha the best of speakers, remained silent for a moment, pondering on the answer he should make.

तस्मिंस्तूष्णीं स्थिते किं स्यादिति सभ्ये महाजने । पतिते संशयाम्भोधौ रामः पुनरुवाच ह ॥ २९ ॥

tasmiṃstūṣṇīṃ sthite kiṃ syāditi sabhye mahājane | patite saṃśayāmbhodhau rāmaḥ punaruvāca ha || 29 ||

This silence of his created some anxiety in the royal audience, and Rama too being perplexed in his mind, repeated his question to the sage and said:—

किमर्थं भगवंस्तूष्णीं भवानहमिव स्थितः । न सोऽस्ति जगतां न्यायः सतां यो नोत्तरक्षमः ॥ ३० ॥

kimarthaṃ bhagavaṃstūṣṇīṃ bhavānahamiva sthitaḥ | na so'sti jagatāṃ nyāyaḥ satāṃ yo nottarakṣamaḥ || 30 ||

Why sir, are you silent like myself? I see there is no such argument in the world, which sages like yourself are unable to solve and expound:—

श्रीवसिष्ठ उवाच । न मे वक्तुमशक्तत्वाद्युक्तिक्षय उपस्थितः । किंतु प्रश्नस्य कोट्यास्य तूष्णीमेवानघोत्तरम् ॥ ३१ ॥

śrīvasiṣṭha uvāca | na me vaktumaśaktatvādyuktikṣaya upasthitaḥ | kiṃtu praśnasya koṭyāsya tūṣṇīmevānaghottaram || 31 ||

Vasishtha replied:—It is not owing to my inability to speak, nor want of argument on my part that made me hold my tongue; but it is the wide scope of your question that withheld me from giving its answer.

द्विविधो भवति प्रष्टा तत्त्वज्ञोऽज्ञोऽथवापि च । अज्ञस्याज्ञतया देयो ज्ञस्य तु ज्ञतयोत्तरः ॥ ३२ ॥

dvividho bhavati praṣṭā tattvajño'jño'thavāpi ca | ajñasyājñatayā deyo jñasya tu jñatayottaraḥ || 32 ||

Rama! There are two kinds of querists, namely, the ignorant inquisitor and the intelligent investigator; and so there are two modes of argumentation also for them respectively: the simple mode for simpletons, and the rational form for intelligent and reasonable men.

एतावन्तमभूत्कालं भवानज्ञाततत्पदः । भाजनं सविकल्पानामुत्तराणां महामते ॥ ३३ ॥

etāvantamabhūtkālaṃ bhavānajñātatatpadaḥ | bhājanaṃ savikalpānāmuttarāṇāṃ mahāmate || 33 ||

You had been so long, Rama, ignorant of superior knowledge, and fit to be taught in ordinary equivocal language.

तत्त्वज्ञस्त्वधुना जातो विश्रान्तः परमे पदे । योग्यो न सविकल्पानामुत्तराणामसि स्फुटम् ॥ ३४ ॥

tattvajñastvadhunā jāto viśrāntaḥ parame pade | yogyo na savikalpānāmuttarāṇāmasi sphuṭam || 34 ||

But now you have become a connoisseur of superior truth, and found your rest in the state of supreme felicity; and are no longer to benefit by the ambiguous language of common speech.

यावान्कश्चित्किलोल्लेखो वाङ्मयो वदतां वर । सूक्ष्मार्थः परमार्थो वा बहुरल्पतरोऽपि वा ॥ ३५ ॥

yāvānkaścitkilollekho vāṅmayo vadatāṃ vara | sūkṣmārthaḥ paramārtho vā bahuralpataro'pi vā || 35 ||

Whenever a good speaker wishes to deliver an eloquent speech, whether it be a long or short one, or relate to some abstruse or spiritual subject.

प्रतियोगिव्यवच्छेदसंख्यातीतादिविभ्रमैः । स च सर्वोऽन्वितः साधो भा इव त्रसरेणुभिः ॥ ३६ ॥

pratiyogivyavacchedasaṃkhyātītādivibhramaiḥ | sa ca sarvo'nvitaḥ sādho bhā iva trasareṇubhiḥ || 36 ||

The ego being the counterpart or privation of all representation, is inexpressible by representative sounds and words; and being beyond the predicates of number and other categories, is not predicable by any of them or other fiction of fancy. It is the totality of all, as light is composed of innumerable particles of ray.

उत्तरं सकलङ्कं च तज्ज्ञो नार्हति सुन्दर । नाकलङ्का च वागस्ति त्वं च तज्ज्ञतरः स्थितः ॥ ३७ ॥

uttaraṃ sakalaṅkaṃ ca tajjño nārhati sundara | nākalaṅkā ca vāgasti tvaṃ ca tajjñataraḥ sthitaḥ || 37 ||

It is not right, O Rama, that one who has known the truth (the gnostic), should give an imperfect or defective answer to a question (proposed to him). But what can he do, when no language is perfect or free from defect, as you know it well.

यथाभूतं च वक्तव्यं ज्ञस्यान्तेवासिनो मया । यथाभूतं विदुः काष्ठमौनमन्तविवर्जितम् ॥ ३८ ॥

yathābhūtaṃ ca vaktavyaṃ jñasyāntevāsino mayā | yathābhūtaṃ viduḥ kāṣṭhamaunamantavivarjitam || 38 ||

It is right, O Rama, that I who know the truth, should declare it as it is to my pupils; and the knower of abstract truth is known to remain as mute as a block of wood, and the soundness of whose mind is hard to sound.

अविचारात्ससंकल्पं मौनमाहुः परं पदम् । तदेव तव तज्ज्ञस्य दत्तः सुन्दर उत्तरः ॥ ३९ ॥

avicārātsasaṃkalpaṃ maunamāhuḥ paraṃ padam | tadeva tava tajjñasya dattaḥ sundara uttaraḥ || 39 ||

It is want of self-cogitation that causes one to speak, (i.e. unsoundness of thought sounds in high sounding words); but they hold their silence who know the Supreme excellence; and this is the best answer that is given thy inquiry into this truth.

यन्मयो हि भवत्यङ्ग पुरुषो वक्ति तादृशम् । ज्ञेयमात्रमयश्चाहं वागतीते पदे स्थितः ॥ ४० ॥

yanmayo hi bhavatyaṅga puruṣo vakti tādṛśam | jñeyamātramayaścāhaṃ vāgatīte pade sthitaḥ || 40 ||

Every man, O Rama, speaks of himself as he is (or thinks himself to be); but I am only my conscious self, which is unspeakable in its nature, and appertains to the unbespeakable one.

वागतीतपदस्थो हि कथं गृह्णाति वाङ्मलम् । अवाच्यं वच्मि नो तेन वाग्धि संकल्पनाङ्किता ॥ ४१ ॥

vāgatītapadastho hi kathaṃ gṛhṇāti vāṅmalam | avācyaṃ vacmi no tena vāgdhi saṃkalpanāṅkitā || 41 ||

How can that thing admit the application of a definite term to give it expression, which is inexpressible by words (and beyond our conception); I cannot therefore express the inexpressible by words. I have already said, all are but fictitious signs:

श्रीराम उवाच । वाचि ये ये प्रवर्तन्ते ताननादृत्य दोषकान् । प्रतियोगिव्यवच्छेदिपूर्वकान्वद को भवान् ॥ ४२ ॥

śrīrāma uvāca | vāci ye ye pravartante tānanādṛtya doṣakān | pratiyogivyavacchedipūrvakānvada ko bhavān || 42 ||

Rama rejoined:—You sir, that disregard every thing that is expressed by words, and regard these as imperfect and defective symbols of their originals; must tell me now, what you mean by your “privation of representation” and what you are your[self].*

श्रीवसिष्ठ उवाच । एवं स्थिते राघव हे यथाभूतमिदं श्रृणु । कस्त्वं कोऽहं जगद्वा किमिति तत्त्वविदां वर ॥ ४३ ॥

śrīvasiṣṭha uvāca | evaṃ sthite rāghava he yathābhūtamidaṃ śrṛṇu | kastvaṃ ko'haṃ jagadvā kimiti tattvavidāṃ vara || 43 ||

Vasishtha replied:—It being so (that there no determinate person expressed by the word egoism); hear me to tell you now, O Rama, that art the best among the enquirers of truth, what thou art and what am I in truth, and what is world in reality.

अहं तावदयं तात चिदाकाशो निरामयः । चेत्यसंवेद्यरहितः सर्वसंकल्पनातिगः ॥ ४४ ॥

ahaṃ tāvadayaṃ tāta cidākāśo nirāmayaḥ | cetyasaṃvedyarahitaḥ sarvasaṃkalpanātigaḥ || 44 ||

This Ego, my boy, is the empty intellect and imperishable in its nature; it is neither conceivable nor knowable, and is beyond all imagination.

स्वच्छं चिदाकाशमहं भवानाकाशमेव च । जगच्चाकाशमखिलं सर्वमाकाशमात्रकम् ॥ ४५ ॥

svacchaṃ cidākāśamahaṃ bhavānākāśameva ca | jagaccākāśamakhilaṃ sarvamākāśamātrakam || 45 ||

I am the clear air of the intellect, and so art thou the empty sky also; the whole world is an entire vacuity, and there is nothing else except an everlasting and infinite vacuum (beom) every where.

शुद्धज्ञानैकरूपात्मा शुद्धज्ञानमयात्मनि । अन्यसंविद्दृशोन्मुक्तः स्वान्यद्वक्तुं न वेद्म्यहम् ॥ ४६ ॥

śuddhajñānaikarūpātmā śuddhajñānamayātmani | anyasaṃviddṛśonmuktaḥ svānyadvaktuṃ na vedmyaham || 46 ||

The soul is identic with pure knowledge, it is free from sensational knowledge, and beyond the conscious knowledge of others. I cannot call it anything otherwise than the self or soul.

स्वपक्षोद्भावनपरा अहंतात्मैकवर्धनम् । मोक्षार्थमप्युद्यमिनो नयन्ति शतशाखताम् ॥ ४७ ॥

svapakṣodbhāvanaparā ahaṃtātmaikavardhanam | mokṣārthamapyudyamino nayanti śataśākhatām || 47 ||

Yet it is the fashion of disputants in order to maintain their own ground, or for the salvation of their pupils to multiply the egoism of the one soul, and to distribute it into a thousand branches.

जीवतोऽप्युपशान्तस्य व्यवहारवतोऽपि च । शववद्यदवस्थानं तदाहुः परमं पदम् ॥ ४८ ॥

jīvato'pyupaśāntasya vyavahāravato'pi ca | śavavadyadavasthānaṃ tadāhuḥ paramaṃ padam || 48 ||

When a living soul remains calm and quiet notwithstanding the management of its worldly affairs; and is as motionless as a living carcass, it is said to have attained its perfect state.

अबहिःसाधनं शान्तमनन्तःसाधनं समम् । न सुखं नासुखं नाहं नान्यदित्यादि तं शिवम् ॥ ४९ ॥

abahiḥsādhanaṃ śāntamanantaḥsādhanaṃ samam | na sukhaṃ nāsukhaṃ nāhaṃ nānyadityādi taṃ śivam || 49 ||

This state of perfection consists in refraining from external exercise and devotion, and persistence in continual meditation; feeling no sensation of pain or pleasure, and being unconscious of one's self-existence, and the co-existence of all others besides.

मुक्तताया अहंतेयमभावो भावनं क्व च । तयैवान्विष्यते सेति जात्यन्धश्चित्रमीक्षते ॥ ५० ॥

muktatāyā ahaṃteyamabhāvo bhāvanaṃ kva ca | tayaivānviṣyate seti jātyandhaścitramīkṣate || 50 ||

Freedom from egoism and the consciousness of all other existence, brings on the idea of a total inexistence and emptiness, which is altogether beyond thought and meditation. (For none can think of a nothing). All attempt to grasp a nullity, is as vain as a blind man's desire to see a picture.

स्पन्दनेऽस्पन्दने चैव यत्पाषाणवदासितम् । अजडस्यैव तद्विद्धि निर्वाणमजरं पदम् ॥ ५१ ॥

spandane'spandane caiva yatpāṣāṇavadāsitam | ajaḍasyaiva tadviddhi nirvāṇamajaraṃ padam || 51 ||

The posture of sitting unmoved as a stone, at the shocks and turn backs (or drakes and ducks) of fortune; is verily the state of nirvana or deathless coma of a sensible being.

तच्च नान्यो विजानाति स्वयमेवानुभूयते । लोकैषणाविरक्तेन ज्ञेन ज्ञत्वमिवात्मनि ॥ ५२ ॥

tacca nānyo vijānāti svayamevānubhūyate | lokaiṣaṇāviraktena jñena jñatvamivātmani || 52 ||

This state of saintly anaesthesia is not marked by others, nor perceived by the saint himself; because the knowing sage shuns the society of men in disgust, and is enlightened with his spiritual knowledge within himself.

तत्राहंता न च त्वत्ता नानहंता न चान्यता । केवलं केवलीभावो निर्वाणममलं शिवम् ॥ ५३ ॥

tatrāhaṃtā na ca tvattā nānahaṃtā na cānyatā | kevalaṃ kevalībhāvo nirvāṇamamalaṃ śivam || 53 ||

In this state of spiritual light, the sage loses sight of his egoism and tuism and all others and beholds the only one unity, in which he is extinct and absorbed in pure and unsullied felicity.

चेत्योन्मुखत्वमेवाहुश्चेतनस्यास्य चेतनम् । एष एव च संसारो बन्धः क्लेशाय भूयसे ॥ ५४ ॥

cetyonmukhatvamevāhuścetanasyāsya cetanam | eṣa eva ca saṃsāro bandhaḥ kleśāya bhūyase || 54 ||

It is the intellection of the intellect, that is said to be conversant with the intelligibles (or the operation of the subjective soul on the objective); this is the cause of the creation of the world, which is the cause of our bondage and continual woes.

चेतनस्याचेतनत्वमचेत्योन्मुखतात्मकम् । मोक्षं विद्धि परं शान्तं पदमव्ययमेव च ॥ ५५ ॥

cetanasyācetanatvamacetyonmukhatātmakam | mokṣaṃ viddhi paraṃ śāntaṃ padamavyayameva ca || 55 ||

It is said to be the dormancy or insensibility of intellection, when it is not employed about the intelligible objects; it is then called the supremely calm and quiet state of liberation (both for thought and action); and is free from decay.

दिक्कालाद्यनवच्छिन्ने शान्ते शान्तात्मनि स्थिते । चेत्यं न संभवत्येव कः किं चेतयते कथम् ॥ ५६ ॥

dikkālādyanavacchinne śānte śāntātmani sthite | cetyaṃ na saṃbhavatyeva kaḥ kiṃ cetayate katham || 56 ||

The soul being in its state of peaceful tranquillity, its ideas of space and time fly from it like clouds in autumn; and then it has no thought of anything else for want of its power of thinking.

संकल्पः स्वप्नदृश्येऽन्तः संविन्मात्रात्मतां विना । यथान्यवद्भवेद्भूपास्तथैवास्मिन्बहिर्गते ॥ ५७ ॥

saṃkalpaḥ svapnadṛśye'ntaḥ saṃvinmātrātmatāṃ vinā | yathānyavadbhavedbhūpāstathaivāsminbahirgate || 57 ||

When the sight of the soul is turned inwards (antar mukha) as in sleep, it sees the world of its desires rising before its consciousness in their aerial forms; but O ye princes, the sight of the soul being directed to the outside (bahir mukha), as in its waking state, it views the inward objects of his desire, presented before its sight in the gross forms of the outer world.

मनोबुद्ध्यादयश्चैते संविन्मात्रानुरूपिणः । मनोबुद्ध्यादिशब्दार्थभावितास्तु जडात्मकाः ॥ ५८ ॥

manobuddhyādayaścaite saṃvinmātrānurūpiṇaḥ | manobuddhyādiśabdārthabhāvitāstu jaḍātmakāḥ || 58 ||

The mind, understanding and the other faculties, depend upon the consciousness of the soul, and are of the same nature as the intellect;but being considered in their intimate relation with external objects bahir-mukhata, they are represented as grossly material.

संविन्मात्रे समे स्वच्छे सबाह्याभ्यन्तरे तते । अभिन्ने भेदबुद्धिर्वा किमनर्थाय जृम्भते ॥ ५९ ॥

saṃvinmātre same svacche sabāhyābhyantare tate | abhinne bhedabuddhirvā kimanarthāya jṛmbhate || 59 ||

The self-same intellect being spread over our consciousness, of all internal and external feelings and perceptions; it is in vain to differentiate this one and undivided power, by the several names.

संविन्मात्रस्य शुद्धस्य शून्यस्य च किमन्तरम् । यच्चान्तरं तद्विबुधा विदन्त्येति न वाग्गतिम् ॥ ६० ॥

saṃvinmātrasya śuddhasya śūnyasya ca kimantaram | yaccāntaraṃ tadvibudhā vidantyeti na vāggatim || 60 ||

There is nothing which is set apart, from the percipience of the conscious intellect; which is as pure and all-pervading as the empty vacuum, and which is said by the learned to be undefinable by words.

सदसद्रूप आभासो यथा किमपि लक्ष्यते । तमसीक्षितयत्नेन ब्रह्मणीदं तथा जगत् ॥ ६१ ॥

sadasadrūpa ābhāso yathā kimapi lakṣyate | tamasīkṣitayatnena brahmaṇīdaṃ tathā jagat || 61 ||

Being seen very acutely, the world appears as hazy in the divine essence, as it were something between a reality and unreality; and so dost thou appear to sight, as something real and unreal at the same time.

अयमाकाशमेवाहं यदि शाम्याम्यवासनम् । वासनां तु न बध्नासि स्थित एवासि चिन्नभः ॥ ६२ ॥

ayamākāśamevāhaṃ yadi śāmyāmyavāsanam | vāsanāṃ tu na badhnāsi sthita evāsi cinnabhaḥ || 62 ||

So am I the empty air, if can be free from desire; and so also art thou the pure intellect, if thou canst but restrain thy desires.

इति निश्चयवानन्तस्तज्ज्ञोऽज्ञ इव संज्ञया । चिद्वपुर्विद्यमानोऽपि शाम्यत्यसदिव स्वयम् ॥ ६३ ॥

iti niścayavānantastajjño'jña iva saṃjñayā | cidvapurvidyamāno'pi śāmyatyasadiva svayam || 63 ||

He who is certain of this truth (that he is the intellect), knows himself in reality; but whoso thinks himself as somebody under a certain appellation, is far from knowing the truth. Again anyone remaining in his unreal body, but relying in his intellectuality, is sure to have his tranquillity and salvation.

जीवानां ज्ञप्तिगुप्तेन ज्वलन्नज्ञानवायुना । अविद्याग्निः प्रबुद्धानां पुनस्तेनैव शाम्यति ॥ ६४ ॥

jīvānāṃ jñaptiguptena jvalannajñānavāyunā | avidyāgniḥ prabuddhānāṃ punastenaiva śāmyati || 64 ||

Man's exercise of the intellectual faculty, ameliorates the love of union with the original intellect by removing the ignorance; as heat of the fire mixes with the primitive heat, when wind ceases to blow.

अजडानां यदज्ञानं स्थाणूनामिव शाम्यताम् । तमाहुर्मोक्षमक्षुब्धमासितं पदमक्षयम् ॥ ६५ ॥

ajaḍānāṃ yadajñānaṃ sthāṇūnāmiva śāmyatām | tamāhurmokṣamakṣubdhamāsitaṃ padamakṣayam || 65 ||

Living beings who are converted to the state of patient trees and stones, by insouciance or insensibility of themselves, are said to have attained their liberation which is free from disturbance, and to be situated in their state of undecayableness.

ज्ञत्वेन ज्ञत्वमासाद्य मुनिर्भवति मानवः । अज्ञत्वादज्ञतामेत्य प्रयाति पशुवृक्षताम् ॥ ६६ ॥

jñatvena jñatvamāsādya munirbhavati mānavaḥ | ajñatvādajñatāmetya prayāti paśuvṛkṣatām || 66 ||

A man having obtained his wisdom by means of his knowledge, is said to have become a muni or sage, but growing an ignoramus owing to his ignorance, he becomes a brute creature, or degraded even lower to some vegetable life.

अहं ब्रह्म जगच्चेदमित्यविद्यामयो भ्रमः । असत्यः प्रेक्षया ध्वान्तं दीपेनेव न लभ्यते ॥ ६७ ॥

ahaṃ brahma jagaccedamityavidyāmayo bhramaḥ | asatyaḥ prekṣayā dhvāntaṃ dīpeneva na labhyate || 67 ||

The knowledge that “I am Brahma” (because I am a man) and this other is the world (because it is inanimate) is a gross error proceeding from gross ignorance; but all untruth flies away before investigation, as darkness vanishes before the advance of light.

समग्रकरणग्रामोऽप्यसंकल्पो विवेदनः । न किंचिदप्यनुभवत्यन्तर्बाह्ये च शान्तधीः ॥ ६८ ॥

samagrakaraṇagrāmo'pyasaṃkalpo vivedanaḥ | na kiṃcidapyanubhavatyantarbāhye ca śāntadhīḥ || 68 ||

He is wise who with the perception and actions of his outward organs, is simply devoid of his inward desires; who does not think or feel about anything in his mind, and remains quite calm and composed in his outward appearance.

सुषुप्तत्व इव स्वप्नः समाधौ प्रविलीयते । दृश्यं सर्वं ज्ञबोधेऽन्तः पुनः स्वात्मैव लक्ष्यते ॥ ६९ ॥

suṣuptatva iva svapnaḥ samādhau pravilīyate | dṛśyaṃ sarvaṃ jñabodhe'ntaḥ punaḥ svātmaiva lakṣyate || 69 ||

The samadhi-trance of a wise man, is as his sound sleep uninfested by a dream; and wherein the visibles are all buried within himself, and when he sees naught but his self or soul.

नीलत्वं च यथा व्योम्नि तथा पृथ्व्यादिता शिवे । भ्रान्तिमात्रादृते नान्यद्यथा व्योम तथा शिवः ॥ ७० ॥

nīlatvaṃ ca yathā vyomni tathā pṛthvyāditā śive | bhrāntimātrādṛte nānyadyathā vyoma tathā śivaḥ || 70 ||

As the blueness of the sky is a false conception of the brain, so the appearance of the world is a fallacy of the silent soul; they are no more than mists of error, that obscure the clear and vacuous sphere of the soul.

वासनाभिरुपेतोऽपि समस्ताभिरवासनः । भवत्यसावसत्सर्वमिदमित्येव यस्य धीः ॥ ७१ ॥

vāsanābhirupeto'pi samastābhiravāsanaḥ | bhavatyasāvasatsarvamidamityeva yasya dhīḥ || 71 ||

He is the true sage who though surrounded by the objects of wish, is still undesirous of any; and knows them all as mere unrealities and false vanities.

संकल्पेष्वद्भुतं भव्य स्वप्नमायेन्द्रजालकम् । यद्वत्संसृतयस्तद्बदृष्टेऽप्यास्था किमत्र वै ॥ ७२ ॥

saṃkalpeṣvadbhutaṃ bhavya svapnamāyendrajālakam | yadvatsaṃsṛtayastadbadṛṣṭe'pyāsthā kimatra vai || 72 ||

Know, O intelligent Rama, that all objects of desire in this world, are as marvellous as those seen in our imagination, dream and in the magic of jugglers; such also are all the objects of our vision, on which you can place no trust nor reliance.

न दुःखमस्ति न सुखं न पुण्यं न च पातकम् । न किंचित्कस्यचिन्नष्टं कर्तुर्भोक्तुरसंभवात् ॥ ७३ ॥

na duḥkhamasti na sukhaṃ na puṇyaṃ na ca pātakam | na kiṃcitkasyacinnaṣṭaṃ karturbhokturasaṃbhavāt || 73 ||

Know also, there is no pain or pleasure, nor any act of merit or demerit (i.e. any moral virtue and vice); nor anything which anybody, owing to the impossibility of there being any agent or patient.

सर्वं शून्यं निरालम्बं ममताप्रत्ययोऽप्ययम् । द्विचन्द्रस्वप्नपुरवद्यस्यासौ सोऽपि नास्ति नः ॥ ७४ ॥

sarvaṃ śūnyaṃ nirālambaṃ mamatāpratyayo'pyayam | dvicandrasvapnapuravadyasyāsau so'pi nāsti naḥ || 74 ||

The whole (universe) is a vacuum and without any support at all;it appears as a secondary moon in the sky or a city in one's dream or imagination, none of which has its reality in nature.

केवलो व्यवहारस्थः काष्ठमौनगतोऽथ वा । काष्ठपाषाणवत्तिष्ठन्ब्रह्मतामधिगच्छति ॥ ७५ ॥

kevalo vyavahārasthaḥ kāṣṭhamaunagato'tha vā | kāṣṭhapāṣāṇavattiṣṭhanbrahmatāmadhigacchati || 75 ||

Abide only by the rules of the community, or observe strictly thy mute taciturnity; and by remaining as a block of wood or stone, be absolved in the Supreme.

शान्तत्वे चित्तत्वे नानानानात्मनीह शिवे । अवयविनोऽवयवित्वे त्विह युक्तिर्विद्यते नान्या ॥ ७६ ॥

śāntatve cittatve nānānānātmanīha śive | avayavino'vayavitve tviha yuktirvidyate nānyā || 76 ||

The tranquillity and intellectuality of the Supreme deity, do not admit of any diversity in his nature; and his incorporeality does not admit of the attribution, of a body or any of its parts unto him.

अर्थागतस्वभावस्य च नैव च संभवादमले । एतस्मिन्सर्वगते ब्रह्मणि नास्ति स्वभावोक्तिः ॥ ७७ ॥

arthāgatasvabhāvasya ca naiva ca saṃbhavādamale | etasminsarvagate brahmaṇi nāsti svabhāvoktiḥ || 77 ||

There can be no nature whatever, whereof we have any conception, that can be attributed to the pure spirit (which is free from all stain and foulness); and this Divine spirit being inherent in all bodies, there can be no body for its nature ever imputed to him.

न च नास्तिकोपलम्भात्संवित्तेरस्तिता च नैवाजे । ग्राह्यग्राहकदृष्टेरसंभवादस्ति किंचिदपि ॥ ७८ ॥

na ca nāstikopalambhātsaṃvitterastitā ca naivāje | grāhyagrāhakadṛṣṭerasaṃbhavādasti kiṃcidapi || 78 ||

The existence of consciousness in the uncreated spirit, or in other words, the existence of a self-conscious eternal Intellect, cannot be denied of God; according to sophistry of Atheists; for though our knowledge of recipient and received (i.e. of the container and contained) is very imperfect, yet there is some one at the bottom that [is] ever perfect.

शमममलमहार्यमार्यजुष्टं शिवमजमक्षयमासितं समं यत् । तदवितथपदं तदास्व शान्तं पिब लल भुङ्क्ष्व भवानयं हि नास्ति ॥ ७९ ॥

śamamamalamahāryamāryajuṣṭaṃ śivamajamakṣayamāsitaṃ samaṃ yat | tadavitathapadaṃ tadāsva śāntaṃ piba lala bhuṅkṣva bhavānayaṃ hi nāsti || 79 ||

O Rama! do you rely in that increate and indestructible Supreme being, which is ever the same and pure, irrefutable and adored by the wise and good; it is the irrefutable (i.e. demonstrable) verity, on which you should quietly depend for your liberation. And though you may eat and drink and play about like all others, yet you must know that all this is nothing.