9. Chapter 9

भुशुण्ड उवाच । अबुद्ध्यमानश्चेत्यादिचिद्रूपमपि चानघ । शान्तचिद्धन एवास्व निर्मलाप्स्वन्तरंशुवत् ॥ १ ॥

bhuśuṇḍa uvāca | abuddhyamānaścetyādicidrūpamapi cānagha | śāntaciddhana evāsva nirmalāpsvantaraṃśuvat || 1 ||

Bhusunda said:—The unintelligible objects of thought are phenomena of the intellect; they lie as calmly in the great mass or inert body of the intellect, as the sunbeams shine in the bosom of a clear basin of water.

अचेतनं चेतनान्तश्चेतनादेव विद्यते । स्वेऽसादृश्येऽपि सदृशं पयोराशौ यथानलः ॥ २ ॥

acetanaṃ cetanāntaścetanādeva vidyate | sve'sādṛśye'pi sadṛśaṃ payorāśau yathānalaḥ || 2 ||

The unintelligent world subsists in the intelligent intellect, by its power of intellection; and remains alike with the unlike (i.e. matter with the mind), as the submarine fire resides in the water, and the latent heat with cold.

सचेतनाचेतनयोर्हेतुश्चित्त्वात्तथैव चित् । विनाशोत्पादयोर्वह्निज्वालायाः पवनो यथा ॥ ३ ॥

sacetanācetanayorhetuścittvāttathaiva cit | vināśotpādayorvahnijvālāyāḥ pavano yathā || 3 ||

The intelligent and the unintelligent (i.e. the subjective I and.

नाहमस्तीति चिद्रूपं चिति विश्रान्तिरस्तु ते । ततो यथा यादृशेन भूयते तादृशो भव ॥ ४ ॥

nāhamastīti cidrūpaṃ citi viśrāntirastu te | tato yathā yādṛśena bhūyate tādṛśo bhava || 4 ||

Do you rest in the intellect, which remains after negation of your egoism (which is the cause of both the subjective and the objective): and remain in that calm and quiet state of the soul, which results from your thinking in this manner.

चिद्रूपः सर्वभावानामन्तर्बहिरसि स्थितः । प्रसन्नाम्बुभरस्यान्तर्बहिश्चैव यथा पयः ॥ ५ ॥

cidrūpaḥ sarvabhāvānāmantarbahirasi sthitaḥ | prasannāmbubharasyāntarbahiścaiva yathā payaḥ || 5 ||

Thou art settled in thy form of the intellect, both within and without every thing; as the sweet water remains in and out of a raining cloud.

नाहमस्तीति चिद्रूपं चितौ चेल्लग्नमङ्ग ते । न चान्यच्चेतितं ब्रह्म रूपं केनोपमीयते ॥ ६ ॥

nāhamastīti cidrūpaṃ citau cellagnamaṅga te | na cānyaccetitaṃ brahma rūpaṃ kenopamīyate || 6 ||

There is nothing as I or thou, but all are forms of one intellect, and connected with the same which is Brahma itself; there is none else besides which is endued with intelligence, but the whole is one stupendous intelligence, with which nothing can be compared.

ससुरासुरपातालभूविष्टपमिवोषितम् । नानाभावाजवीभावक्रियाकालमिवाकुलम् ॥ ७ ॥

sasurāsurapātālabhūviṣṭapamivoṣitam | nānābhāvājavībhāvakriyākālamivākulam || 7 ||

It is itself the earth, heaven and nether world, with their inhabitants of men, gods and demigods; and exhibits in itself the various states of their being and actions.

यथा रङ्गमयं कुड्ये जगन्मौनमिव स्थितम् । तथा चिच्चित्रकचितं खे कुड्ये चात्मसंस्थितम् ॥ ८ ॥

yathā raṅgamayaṃ kuḍye jaganmaunamiva sthitam | tathā ciccitrakacitaṃ khe kuḍye cātmasaṃsthitam || 8 ||

As the world is seen to remain quietly, in its representation map; so doth the universe appear from its portraiture in the vacuum or ample space of the divine mind.

तेनैव भूयते भूरि यच्चित्तं कचितं स्वतः । अचेतनं चेतनं वा यथेच्छसि तथा कुरु ॥ ९ ॥

tenaiva bhūyate bhūri yaccittaṃ kacitaṃ svataḥ | acetanaṃ cetanaṃ vā yathecchasi tathā kuru || 9 ||

Hence we see the various appearances, as the divine mind unfolds from itself and exhibits to view; as it depends on your option, either to view them as animated or inanimated beings;

चिच्चमत्कृतयो व्योम्नि स्फुरन्त्येता जगत्तया । अर्कांशुवदरोधिन्यः स्वच्छा विदितवेदिनाम् ॥ १० ॥

ciccamatkṛtayo vyomni sphurantyetā jagattayā | arkāṃśuvadarodhinyaḥ svacchā viditavedinām || 10 ||

These are the wondrous phenomena of the intellect, which appear as so many worlds in the open sky; they are as the mirage spread over by the sunbeams for delusion of the ignorant; while they appear as empty air to the learned, who view them in their true light.

तिमिराक्रान्तदृष्टीनां यथा केशोण्ड्रकादि खे । स्फुरत्येवं जगद्रूपमनात्मन्येव तिष्ठताम् ॥ ११ ॥

timirākrāntadṛṣṭīnāṃ yathā keśoṇḍrakādi khe | sphuratyevaṃ jagadrūpamanātmanyeva tiṣṭhatām || 11 ||

As the blinded eye, beholds spectres and spectrums in the clear sky;so doth the world appear as a phantom and phantasmagoria, before the purblind sight of the unspiritual and ignorant people in general.

एवं जगत्त्वमहमित्यवबोधरूपमाभासमात्रमुदितं न च नोदितं च । अर्कांशुजालरचनानगराभमत्र कुड्यादि सत्यमिदमस्ति न खे लतेव ॥ १२ ॥

evaṃ jagattvamahamityavabodharūpamābhāsamātramuditaṃ na ca noditaṃ ca | arkāṃśujālaracanānagarābhamatra kuḍyādi satyamidamasti na khe lateva || 12 ||

Thus the knowledge of the objective world, and that of the subjective ego, are mere reflections of the ideas in the mind, which appear and disappear by turns; just as a city is gilded or shaded by the falling and failing of the sunbeams thereon; but in this case city houses are realities, but the apparitions of the mind, are as baseless as garden in the empty sky.