32. Chapter 32

श्रीवसिष्ठ उवाच । यदा चितिः प्रसरति तदाहंताजगद्भ्रमः । असदेवाभ्युदेतीव स्पन्दादपि च वायुता ॥ १ ॥

śrīvasiṣṭha uvāca | yadā citiḥ prasarati tadāhaṃtājagadbhramaḥ | asadevābhyudetīva spandādapi ca vāyutā || 1 ||

Vasishtha continued:—Soon as intellection commences to act, it is immediately attended by egoism—the cause of the erroneous conception of the world; and this introduces a train of unrealities, as the stirring of air causes the blowing of winds.

उदितोऽपि न खेदाय ब्रह्मरूपत्ववेदनात् । परमाय त्वनर्थाय जगच्छब्दार्थभावनात् ॥ ५ ॥

udito'pi na khedāya brahmarūpatvavedanāt | paramāya tvanarthāya jagacchabdārthabhāvanāt || 5 ||

The intellect is perceived by its conception of the notions of things, but when we consider the fallacy of its conceptions, and its notion of the unreal as real, it appears to us as a delusion like the appearance of a ghost to boys.

रूपानुभवमादत्ते चक्षुःप्रसरणाद्यथा । चितिः प्रसरणात्तद्वज्जगद्विभ्रममास्थिता ॥ ३ ॥

rūpānubhavamādatte cakṣuḥprasaraṇādyathā | citiḥ prasaraṇāttadvajjagadvibhramamāsthitā || 3 ||

As the opening of the eyes receives the sight of external appearance, the opening of intellection doth in like manner receive the erroneous notion of the reality of the phenomenal world.

यासौ प्रसरति व्यर्थं चेत्याभावान्न सा सती । असत्कथं प्रसरति वन्ध्यापुत्रः क्व नृत्यति ॥ ४ ॥

yāsau prasarati vyarthaṃ cetyābhāvānna sā satī | asatkathaṃ prasarati vandhyāputraḥ kva nṛtyati || 4 ||

What appears on the outside, being quite distinct from the nature of the inner intellect, cannot be a reality as the other; and therefore this unreal show is no more, than the dancing of a barren woman's boy before one's eyes.

अयं त्वनुभवादेव मुधैवानुभवन्स्थितः । असदेवाननुभवन्स्वयमर्भकयक्षवत् ॥ ५ ॥

ayaṃ tvanubhavādeva mudhaivānubhavansthitaḥ | asadevānanubhavansvayamarbhakayakṣavat || 5 ||

The intellect is perceived by its conception of the notions of things, but when we consider the fallacy of its conceptions, and its notion of the unreal as real, it appears to us as a delusion like the appearance of a ghost to boys.

अहंभावोऽपि दुःखार्थमहमित्येव वेदनात् । अवेदनान्नाहमतः स्वायत्ते बन्धमुक्तते ॥ ६ ॥

ahaṃbhāvo'pi duḥkhārthamahamityeva vedanāt | avedanānnāhamataḥ svāyatte bandhamuktate || 6 ||

Our egoism also is for our misery, from the knowledge that “I am such an one;” but by ignoring (or the want of) this knowledge of myself, that I am not this or that, loosens me from my bondage to it. Therefore I say, that our bondage and liberation, are both dependant on our own option.

तद्ध्यानं स समाधिर्वा यदवेदनमासितम् । अजडानां जडमिव समं शान्तमनामयम् ॥ ७ ॥

taddhyānaṃ sa samādhirvā yadavedanamāsitam | ajaḍānāṃ jaḍamiva samaṃ śāntamanāmayam || 7 ||

Therefore the meditation which is accompanied with self-extinction and forgetfulness of one's self, and the remaining of the moving and quick in the manner of the quiet and dead, is the calm tranquillity of holy saints, which ever the same, unaltered and without decay.

द्वैताद्वैतसमुद्भेदैर्वाक्यसंदर्भविभ्रमैः । मा विषीदत दुःखाय विबुधा अबुधा इव ॥ ८ ॥

dvaitādvaitasamudbhedairvākyasaṃdarbhavibhramaiḥ | mā viṣīdata duḥkhāya vibudhā abudhā iva || 8 ||

Therefore, ye wise men, do not trouble yourself as the unwise with the discrimination of unity and duality, and the propriety or impropriety of speech, all which is wholly useless and painful frivolity.

असदाश्रयते दुःखं स्वप्नवद्धनवासनः । रूपालोकमनस्कारान्संकल्परचितानिव ॥ ९ ॥

asadāśrayate duḥkhaṃ svapnavaddhanavāsanaḥ | rūpālokamanaskārānsaṃkalparacitāniva || 9 ||

The covetous man with his thickening desires, meets with a train of ideal troubles, gathering as thickly about him, as the thronging dreams assailing his head at night. These proceeding from his fondness of outward and visible objects, and from the fond desires inwardly cherished within his heart, grow as thickly upon him as the creation of his wild fancy.

दुःखं सदेव नाश्नाति सुप्तवत्तनुवासनः । रूपालोकमनस्कारान्संकल्परहितानिव ॥ १० ॥

duḥkhaṃ sadeva nāśnāti suptavattanuvāsanaḥ | rūpālokamanaskārānsaṃkalparahitāniva || 10 ||

But the meek man of moderate desire, remains dormant in his waking state (as a waking sleeper); and does not feel the pain or fear the pangs of his real evils, by being freed from his hankering after temporary objects.

अत्यन्ततनुतामेत्य वासनैवैति मुक्तताम् । देशकालक्रियायोगात्पदार्थे भावनामिव ॥ ११ ॥

atyantatanutāmetya vāsanaivaiti muktatām | deśakālakriyāyogātpadārthe bhāvanāmiva || 11 ||

Hence the desire being moderated and brought under proper bounds, bears resemblance even to our freedom from its bonds; as we get rid of our once intense thought of something, by our neglect of it in course of time and changing events.

अत्यन्ततनुतां याता वासनैवैति मुक्तताम् । पराणुपरिणामेन खतां खेऽभ्रादिका यथा ॥ १२ ॥

atyantatanutāṃ yātā vāsanaivaiti muktatām | parāṇupariṇāmena khatāṃ khe'bhrādikā yathā || 12 ||

The entire curtailment of desires, is sure to be attended with liberation; as the total disappearance of frost and clouds from the sky, leaves the empty vacuum to view.

अहंभावनया बोधे वासना घनतानवा । विपश्चित्संगमाभ्यासात्पाण्डित्यमिव मूढता ॥ १३ ॥

ahaṃbhāvanayā bodhe vāsanā ghanatānavā | vipaścitsaṃgamābhyāsātpāṇḍityamiva mūḍhatā || 13 ||

The means of abating our desires, is the knowledge of ego as Brahma himself (and particular person or soul); and this knowledge leads to one's liberation, as study of science and association with the wise, serve to convert ignorant men to sapience and knowledge.

नाहमस्तीह मद्युक्त्या निश्चयोऽन्तः शमात्मकः । जीवतोऽजीवतश्चास्ति रूढबोध इति स्मृतः ॥ १४ ॥

nāhamastīha madyuktyā niścayo'ntaḥ śamātmakaḥ | jīvato'jīvataścāsti rūḍhabodha iti smṛtaḥ || 14 ||

In my belief there is no other ego but the one Supreme ego, and this belief is enough to bring men to the right understanding of themselves, and make their living souls quite calm and tranquil, and dead to the sense of their personality and self-existence.

वायौ द्वन्द्वमिवात्रेदं जगदादि च भासते । कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥ १५ ॥

vāyau dvandvamivātredaṃ jagadādi ca bhāsate | ko'haṃ kathamidaṃ ceti vicāreṇaiva śāmyati || 15 ||

The world appears as a duality or something distinct from the unity of God, just as the motion of the wind seems to be something else beside the wind itself, or the breathing as another thing than the breath; but this fallacy of dualism will disappear upon reflection of “how I or any thing else could be something of itself”

नाहमित्येव निर्वाणं किमेतावति मूढता । सत्संगमविचाराभ्यामेतदाश्ववगम्यते ॥ १६ ॥

nāhamityeva nirvāṇaṃ kimetāvati mūḍhatā | satsaṃgamavicārābhyāmetadāśvavagamyate || 16 ||

That I am nothing is what is meant by extinction, and why then remain ignorant (of this simple truth); go, associate with the wise and argue with them, and you will so come to learn it.

क्षीयते तत्त्ववित्सङ्गादहमित्येव बन्धनम् । आलोकेनेव तिमिरं दिवसेनेव यामिनी ॥ १७ ॥

kṣīyate tattvavitsaṅgādahamityeva bandhanam | ālokeneva timiraṃ divaseneva yāminī || 17 ||

It is in the company of those who are acquainted with truth, that you loosen the bonds of your worldly errors; just as darkness is dispelled by light, and the night recedes from before the advancing of the day.

कोऽहं कथमिदं दृश्यं को जीवः किं च जीवनम् । इति तत्त्वज्ञसंयोगाद्यावज्जीवं विचारयेत् ॥ १८ ॥

ko'haṃ kathamidaṃ dṛśyaṃ ko jīvaḥ kiṃ ca jīvanam | iti tattvajñasaṃyogādyāvajjīvaṃ vicārayet || 18 ||

Make it the duty of your whole life, to argue with the learned, concerning such like topics, as “what am I,” and what are these visible objects; what is life and what this living soul, and how and whence they come into existence.

जीवितं भुवनं भाति ततोऽहमिति नश्यति । तत्त्वमेकेन तज्ज्ञार्कसेवनात्स निषेव्यताम् ॥ १९ ॥

jīvitaṃ bhuvanaṃ bhāti tato'hamiti naśyati | tattvamekena tajjñārkasevanātsa niṣevyatām || 19 ||

The world is seen to be full of animal life, and I find my egoism is lost in it; the truth of all this is learnt in a moment in the society of the learned, therefore betake thyself to the company of those luminaries of truth.

यो यो बोधातिशयवांस्तं तं पृथगुपास्व भो । संगमे कथयोदेति तेषां वादपिशाचिका ॥ २० ॥

yo yo bodhātiśayavāṃstaṃ taṃ pṛthagupāsva bho | saṃgame kathayodeti teṣāṃ vādapiśācikā || 20 ||

Resort one by one to all those that are wiser than thee in the knowledge of truth, and by investigation into their different doctrines, the spectre of your controversy (i.e. error), will disappear for ever.

वादयक्षेऽप्यभ्युदिते बालस्येव विपश्चितः । युक्तियुक्तमलं मुख्यमुदेत्यहमिति भ्रमः ॥ २१ ॥

vādayakṣe'pyabhyudite bālasyeva vipaścitaḥ | yuktiyuktamalaṃ mukhyamudetyahamiti bhramaḥ || 21 ||

As the spectre of controversy rises before the learned, in the manner of an apparition appearing before boys; so the error of egoism rises before them, in their attempt to maintain their respective arguments.

अतः प्रत्येकमेकान्ते प्राज्ञः सेवेत पण्डितम् । एकीकृत्य तदुक्तांस्तानर्थान्बुद्ध्या विचारयेत् ॥ २२ ॥

ataḥ pratyekamekānte prājñaḥ seveta paṇḍitam | ekīkṛtya taduktāṃstānarthānbuddhyā vicārayet || 22 ||

Let therefore the diligent inquirer after truth, attend separately to the teaching of every professor of particular doctrines; and then taking them together, let him consider in his own mind, the purport of their several preachings.

विचारयेत्तदुक्त्यर्थं बुद्ध्या बुद्धिविवृद्धये । सर्वसंकल्पमुक्तं यत्तत्सत्तन्मयतां व्रजेत् ॥ २३ ॥

vicārayettaduktyarthaṃ buddhyā buddhivivṛddhaye | sarvasaṃkalpamuktaṃ yattatsattanmayatāṃ vrajet || 23 ||

Let him weigh well in his own mind, the meanings of their several sayings, for the sharpening of his own reasoning, and accept the doctrine which is free from the flights of imagination and all earthly views.

विपश्चित्संगमैर्बुद्धिं नीत्वा परमतीक्ष्णताम् । अज्ञानलतिका सैका कणशः क्रियतामलम् ॥ २४ ॥

vipaścitsaṃgamairbuddhiṃ nītvā paramatīkṣṇatām | ajñānalatikā saikā kaṇaśaḥ kriyatāmalam || 24 ||

Having sharpened your understanding by associating with the wise, do you cut short the growth of the plant of your ignorance by degrees, and by little and little.

एषोऽर्थः संभवत्येव तेनेदं कथयाम्यहम् । स्वानुभूतं वयं बाला नासमञ्जसवादिनः ॥ २५ ॥

eṣo'rthaḥ saṃbhavatyeva tenedaṃ kathayāmyaham | svānubhūtaṃ vayaṃ bālā nāsamañjasavādinaḥ || 25 ||

I tell you to do so, because I know it is possible to you to do so; we tell you boys, accordingly as we have well known anything, and never speak what is improper or impracticable to you.

व्योम्नोऽम्बुवाहादिविजृम्भयेव तरङ्गभंग्येव महाजलस्य । न युज्यते नापि च नश्यतीह नाशोदयौ निर्मननस्य किंचित् ॥ २६ ॥

vyomno'mbuvāhādivijṛmbhayeva taraṅgabhaṃgyeva mahājalasya | na yujyate nāpi ca naśyatīha nāśodayau nirmananasya kiṃcit || 26 ||

As the gathering or dispersion of the clouds in the sky, and the rising and sinking of the breakers in the sea, is no gain or loss to either, so the attainment or bereavement of any good whatever, is of no concern to the unconcerned sage or saint.

इदं हि सर्वं मृगतृष्णिकाम्बुवन्निरामये ब्रह्मणि शान्त आतते । विचारिते नाहमितीह विद्यते कुतः क्व कस्मान्मननादिविभ्रमः ॥ २७ ॥

idaṃ hi sarvaṃ mṛgatṛṣṇikāmbuvannirāmaye brahmaṇi śānta ātate | vicārite nāhamitīha vidyate kutaḥ kva kasmānmananādivibhramaḥ || 27 ||

All this is as false as the appearance of water in the mirage, while our reliance in the everlasting and all pervading One, is as firm, secure and certain (as our supportance on a solid rock). By reasoning rightly in yourself, you will discover your egoism to be nowhere; how and whence then do you beget this false phantom of your imagination.