BOOK III – UTPATTI KAANDA
Chapter XIV – Establishment of brahma
श्रीवसिष्ठ उवाच ।
इत्थं जगदहंतादिदृश्यजातं न किंचन ।
अजातत्वाच्च नास्त्वेव यच्चास्ति परमेव तत् ॥ १ ॥
śrīvasiṣṭha uvāca |
itthaṃ jagadahaṃtādidṛśyajātaṃ na kiṃcana |
ajātatvācca nāstveva yaccāsti parameva tat || 1 ||
Vasishtha added:—In this manner the visible world, myself, yourself and all other things are nothing; all these being unmade and unborn are inexistent: it is the Supreme spirit only that is existent of itself.
परमाकाशमेवादौ जीवतां चेतति स्वयम् ।
निःस्पन्दाम्भोधिकुहरे सलिलं स्पन्दतामिव ॥ २ ॥
paramākāśamevādau jīvatāṃ cetati svayam |
niḥspandāmbhodhikuhare salilaṃ spandatāmiva || 2 ||
The primeval vacuous jeeva is awakened at first of itself, and by its own energy from its quietness, and begins to have a motion in itself like the troubled waters of the deep.
आकाशरूपमजहदेवं वेत्तीव हृद्यताम् ।
स्वप्नसंकल्पशैलादाविव चिद्वृत्तिरान्तरी ॥ ३ ॥
ākāśarūpamajahadevaṃ vettīva hṛdyatām |
svapnasaṃkalpaśailādāviva cidvṛttirāntarī || 3 ||
It then begins to reflect in itself, as in a dream or in imagination, without changing its vacuous form, which is likened to a rock with the inward faculty of thought.
पृथ्व्यादिरहितो देहो यो विंराडात्मको महान् ।
आतिवाहिक एवासौ चिन्मात्राच्छनभोमयः ॥ ४ ॥
pṛthvyādirahito deho yo viṃrāḍātmako mahān |
ātivāhika evāsau cinmātrācchanabhomayaḥ || 4 ||
The body of the Great Viraja also, is devoid of any material form, either of earthly or any other elemental shape, (as it is viewed in the Vedas). It is purely a spiritual, intellectual and etherial form, and as transparent as the ether itself.
अक्षयः स्वप्नशैलाभः स्थिरस्वप्नपुरोपमः ।
चित्रकृत्स्थिरचित्तस्थचित्रसैन्यसमाकृतिः ॥ ५ ॥
akṣayaḥ svapnaśailābhaḥ sthirasvapnapuropamaḥ |
citrakṛtsthiracittasthacitrasainyasamākṛtiḥ || 5 ||
It is undecaying and steady as a rock, and as airy as a city seen in a dream. It is immovable as the line of a regiment represented in a picture.
अनिखातमहास्तम्भपुत्रिकौघसमोपमः ।
ब्रह्माकाशेऽनिखातात्मा सुस्तम्भे शालभञ्जिका ॥ ६ ॥
anikhātamahāstambhaputrikaughasamopamaḥ |
brahmākāśe’nikhātātmā sustambhe śālabhañjikā || 6 ||
All other jeevas are as pictures of dolls and puppets, painted and not engraven on the body of Viraj as upon a huge pillar; and he standing as an uncarved column in the empty sphere of Brahma, represents all jeevas (and not bodies) as they are mere pictures on it.
आद्यः प्रजापतिः एवं स्वयंभूरिति विश्रुतः ।
प्राक्तनानां स्वकार्याणामभावादप्यकारणः ॥ ७ ॥
ādyaḥ prajāpatiḥ evaṃ svayaṃbhūriti viśrutaḥ |
prāktanānāṃ svakāryāṇāmabhāvādapyakāraṇaḥ || 7 ||
The prime Lord of creatures is said to be self-born at first, and he is known as the increate (Brahma), for want of his prior acts to cause his birth.
महाप्रलयपर्यन्तेष्वाद्यकालपितामहाः ।
मुच्यन्ते सर्व एवातः प्राक्तनं कर्म तेषु किम् ॥ ८ ॥
mahāpralayaparyanteṣvādyakālapitāmahāḥ |
mucyante sarva evātaḥ prāktanaṃ karma teṣu kim || 8 ||
The primeval patriarchs, who obtain their ultimate liberation at the final dissolution of the world, have no antecedent cause to be reborn as unliberated mortals.
सोऽकुड्य एव कुड्यात्मा दृश्यादृश्यः स्वयंस्थितः ।
न च दृश्यं न च द्रष्टा न स्रष्टा सर्वमेव च ॥ ९ ॥
so’kuḍya eva kuḍyātmā dṛśyādṛśyaḥ svayaṃsthitaḥ |
na ca dṛśyaṃ na ca draṣṭā na sraṣṭā sarvameva ca || 9 ||
Brahma, who is the reflector of all jeevas, is himself invisible in the inward mirror of other jeevas: (i. e. he reflects all images in himself, but never casts his own reflection upon any). He is neither the view nor the viewer, and neither the creation nor the creator himself.
प्रतिशब्दपदार्थानां सर्वेषामेष एव सः ।
तस्मादुदेति जीवाली दीपाली दीपकादिव ॥ १० ॥
pratiśabdapadārthānāṃ sarveṣāmeṣa eva saḥ |
tasmādudeti jīvālī dīpālī dīpakādiva || 10 ||
Though thus negated of all predicates, yet is Brahma the jeeva of all predicables, that may be affirmed or denied of him; (since he is all in all). He is the source of these chains of living beings, as light is the cause of a line of lighted lamps in illuminations.
संकल्प एव संकल्पात्किलैति क्ष्मादिवर्जितः ।
आदिमादिव निःशून्यः स्वप्नात्स्वप्नान्तरं यथा ॥ ११ ॥
saṃkalpa eva saṃkalpātkilaiti kṣmādivarjitaḥ |
ādimādiva niḥśūnyaḥ svapnātsvapnāntaraṃ yathā || 11 ||
The will of the gods (Brahma and Viraj), proceeding from the volition of Brahma, is of that spiritual nature as the other; just as one dream rising in another, is equally unsubstantial as the first:
अस्मादेकप्रतिस्पन्दाज्जीवाः संप्रसरन्ति ये ।
सहकारिकारणानामभावाच्च स एव ते ॥ १२ ॥
asmādekapratispandājjīvāḥ saṃprasaranti ye |
sahakārikāraṇānāmabhāvācca sa eva te || 12 ||
Hence all living jeevas, which are evolved from the breathing of the Supreme Spirit, are of the same nature as their origin for want of an auxiliary causality.
सहकारिकारणानामभावे कार्यकारणम् ।
एकमेतदतो नान्यः परस्मात्सर्गविभ्रमः ॥ १३ ॥
sahakārikāraṇānāmabhāve kāryakāraṇam |
ekametadato nānyaḥ parasmātsargavibhramaḥ || 13 ||
Want of a secondary agency, produces the equality of effects with their cause; (as the fruits and flowers of trees, are of the same kind with the parent tree, unless there rises a difference in them by cause of engraftments). Hence the uniformity of created things, proves the conception of their creation by a secondary cause, to be wholly erroneous.
ब्रह्मवाद्यो विराडात्मा विराडात्मेव सर्गता ।
जीवाकाशः स एवेत्थं स्थितः पृथ्व्याद्यसद्यतः ॥ १४ ॥
brahmavādyo virāḍātmā virāḍātmeva sargatā |
jīvākāśaḥ sa evetthaṃ sthitaḥ pṛthvyādyasadyataḥ || 14 ||
Brahma himself is the prime jeeva of Viraj and selfsame with him, and Viraj is the jeeva of creation and identical with it. He is the vacuous vitality of all; and it is from him that the unreal earth and other things have their rise.
श्रीराम उवाच ।
किं स्यात्परिमितो जीवो राशिराहो अनन्तकः ।
आहोस्विदस्त्यनन्तात्मा जीवपिण्डोऽचलोपमः ॥ १५ ॥
śrīrāma uvāca |
kiṃ syātparimito jīvo rāśirāho anantakaḥ |
āhosvidastyanantātmā jīvapiṇḍo’calopamaḥ || 15 ||
Rama said:—Tell me, whether the living jeeva, is a limited thing or an unlimited mass of life; or does the unbounded spirit of God, exist in the shape of a mountainous heap of living jeevas:
धाराः पयोमुच इव शीकरा इव वारिधेः ।
कणास्तप्तायस इव कस्मान्निर्यान्ति जीवकाः ॥ १६ ॥
dhārāḥ payomuca iva śīkarā iva vāridheḥ |
kaṇāstaptāyasa iva kasmānniryānti jīvakāḥ || 16 ||
Are these living jeevas like showers of rain-water falling from above, or as the drizzling drops of waves in the vast ocean of creation, or as the sparks of fire struck out of a red-hot iron, and from whence they flow, and by whom they are emitted.
इति मे भगवन्ब्रूहि जीवजालविनिर्णयम् ।
ज्ञातमेतन्मया प्रायस्तदेव प्रकटीकुरु ॥ १७ ॥
iti me bhagavanbrūhi jīvajālavinirṇayam |
jñātametanmayā prāyastadeva prakaṭīkuru || 17 ||
Tell me sir, the truth concerning the profusion of living jeevas, and though I have a partial knowledge of it, I require it to be more fully and clearly explained by you.
श्रीवसिष्ठ उवाच ।
एक एव न जीवोऽस्ति राशीनां संभवः कुतः ।
शशशृङ्गं समुड्डीय प्रयातीव हि ते वचः ॥ १८ ॥
śrīvasiṣṭha uvāca |
eka eva na jīvo’sti rāśīnāṃ saṃbhavaḥ kutaḥ |
śaśaśṛṅgaṃ samuḍḍīya prayātīva hi te vacaḥ || 18 ||
Vasishtha replied:—There being but one living jeeva of the universe, you can not call it a multitude. Your question therefore is quite out of place, as the query about the horns of hares.
न जीवोऽस्ति न जीवानां राशयः सन्ति राघव ।
न चैकः पर्वतप्रख्यो जीवपिण्डोऽस्ति कश्चन ॥ १९ ॥
na jīvo’sti na jīvānāṃ rāśayaḥ santi rāghava |
na caikaḥ parvataprakhyo jīvapiṇḍo’sti kaścana || 19 ||
There are no detached living jeevas, O Rama, nor are they to be found in multitudes any where, nor was there a mountainous heap of jeevas known to have existed at any time.
जीवशब्दार्थकलनाः समस्तकलनान्विताः ।
नेह काश्चन सन्तीति निश्चयोऽस्तु तवाचलः ॥ २० ॥
jīvaśabdārthakalanāḥ samastakalanānvitāḥ |
neha kāścana santīti niścayo’stu tavācalaḥ || 20 ||
Living jeeva is but a fictitious word, and it is heaped with many fictions, all of which, you must know for certain, do not apply to the jeeva.
शुद्धचिन्मात्रममलं ब्रह्मास्तीह हि सर्वगम् ।
तद्यथा सर्वशक्तित्वाद्विन्दते याः स्वयं कलाः ॥ २१ ॥
śuddhacinmātramamalaṃ brahmāstīha hi sarvagam |
tadyathā sarvaśaktitvādvindate yāḥ svayaṃ kalāḥ || 21 ||
There is but one pure and immaculate Brahma, who is mere Intellect (chinmatram) and all pervasive. He assumes to himself all attributes by his almighty power.
चिन्मात्रानुक्रमेणैव संप्रफुल्ललतामिव ।
ननु मूर्ताममूर्ता वा तामेवाशु प्रपश्यति ॥ २२ ॥
cinmātrānukrameṇaiva saṃpraphullalatāmiva |
nanu mūrtāmamūrtā vā tāmevāśu prapaśyati || 22 ||
The living jeeva is viewed by many to evolve itself from the intellect into many visible and invisible forms (murta-mutam); just as a plant is seen to develope itself into its fruits and flowers.
जीवो बुद्धिः क्रियास्पन्दो मनोद्वित्वैक्यमित्यपि ।
स्वसत्तां प्रकचन्तीं तां नियोजयति वेदने ॥ २३ ॥
jīvo buddhiḥ kriyāspando manodvitvaikyamityapi |
svasattāṃ prakacantīṃ tāṃ niyojayati vedane || 23 ||
They add to their knowledge of the jeeva the attributes of the living principle, understanding, action, motion, mind and unity and duality, as if these appertain to its nature.
साऽबुद्धैव भवत्येवं भवेद्ब्रह्मैव बोधतः ।
अबोधः प्रेक्षया याति नाशं न तु प्रबुध्यते ॥ २४ ॥
sā’buddhaiva bhavatyevaṃ bhavedbrahmaiva bodhataḥ |
abodhaḥ prekṣayā yāti nāśaṃ na tu prabudhyate || 24 ||
But all this is caused by ignorance, while right understanding assigns them to Brahma. The ignorant are bewildered by these distinct views (of the jeeva), and will not be awakened to sense.
यथान्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।
न चास्य ज्ञायते तत्त्वमबोधस्यैवमेव हि ॥ २५ ॥
yathāndhakāro dīpena prekṣyamāṇaḥ praṇaśyati |
na cāsya jñāyate tattvamabodhasyaivameva hi || 25 ||
These different believers are lost (in their various views), as the light is lost under darkness. They will never come to the knowledge of truth as it is the case with the ignorant.
एवं ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।
सर्वशक्तिरनाद्यन्तो महाचित्साररूपवान् ॥ २६ ॥
evaṃ brahmaiva jīvātmā nirvibhāgo nirantaraḥ |
sarvaśaktiranādyanto mahācitsārarūpavān || 26 ||
Know Brahma himself as the living jeeva without any divisibility or distinction. He is without beginning or end. He is omnipotent, and is of the form of the great Intellect which forms his essence.
सर्वानणुतया त्वस्य न क्वचिद्भेदकल्पना ।
विद्यते या हि कलना सा तदेवानुभूतितः ॥ २७ ॥
sarvānaṇutayā tvasya na kvacidbhedakalpanā |
vidyate yā hi kalanā sā tadevānubhūtitaḥ || 27 ||
His want of minuteness (i. e. his fulness) in all places, precludes his distinctive appellations every where. Whatever attributes are given him (by fiction), are all to be understood to mean Brahma himself.
श्रीराम उवाच ।
एवमेतत्कथं ब्रह्मन्नेकजीवेच्छयाखिलाः ।
जगज्जीवा न युज्यन्ते महाजीवैकतावशात् ॥ २८ ॥
śrīrāma uvāca |
evametatkathaṃ brahmannekajīvecchayākhilāḥ |
jagajjīvā na yujyante mahājīvaikatāvaśāt || 28 ||
Rama asked said:—How comes it, O Brahman? that the totality of the living jeevas in the world, is guided by the will of one universal jeeva, which governs the whole, and to which all others are subject.
श्रीवसिष्ठ उवाच ।
महाजीवात्म तद्ब्रह्म सर्वशक्तिमयात्मकम् ।
स्थितं तथेच्छमेवेह निर्विभागं निरन्तरम् ॥ २९ ॥
śrīvasiṣṭha uvāca |
mahājīvātma tadbrahma sarvaśaktimayātmakam |
sthitaṃ tathecchameveha nirvibhāgaṃ nirantaram || 29 ||
Vasishtha replied:—Brahma the great living jeeva and Omnipotent power, remained from eternity with his volition (satya sankalpa—fixed determination) of creation, without partition or alteration of himself.
यदेवेच्छति तत्तस्य भवत्याशु महात्मनः ।
पूर्वं तेनेष्टमिच्छादि ततो द्वित्वमुदेति यत् ॥ ३० ॥
yadevecchati tattasya bhavatyāśu mahātmanaḥ |
pūrvaṃ teneṣṭamicchādi tato dvitvamudeti yat || 30 ||
Whatever is wished by that great jeeva, comes to take place immediately. The wish it formed in its unity at first, became a positive duality at last. Then its wish “to be many”(Aham bahu syam), became the separate existences afterwards.
पश्चाद्द्वित्वविभक्तानां स्वशक्तीनां प्रकल्पितः ।
अनेनेत्थं हि भवतीत्येवं तेन क्रियाक्रमः ॥ ३१ ॥
paścāddvitvavibhaktānāṃ svaśaktīnāṃ prakalpitaḥ |
anenetthaṃ hi bhavatītyevaṃ tena kriyākramaḥ || 31 ||
All these dualities of his self-divided powers (the different living jeevas), had their several routines of action allotted to them, as “this is for that”;meaning “this being is for that duty, and such action is for such end”.
तं विनानुदये त्वासां प्रधानेच्छैव रोहति ।
शक्त्या ह्यजातया ब्राह्म्या नियमोऽयं प्रकल्पितः ॥ ३२ ॥
taṃ vinānudaye tvāsāṃ pradhānecchaiva rohati |
śaktyā hyajātayā brāhmyā niyamo’yaṃ prakalpitaḥ || 32 ||
Thus though there can be no act without exertion, (by the general rule as in the case of mortals), yet the predominant will of Brahma, is always prevailing without its exertion to action.
यस्या जीवाभिधानायाः शक्त्यपेक्षा फलत्यसौ ।
प्रधानशक्तिनियमानुष्ठानेन विना न तु ॥ ३३ ॥
yasyā jīvābhidhānāyāḥ śaktyapekṣā phalatyasau |
pradhānaśaktiniyamānuṣṭhānena vinā na tu || 33 ||
Though they that bear the name of living beings, effect their purposes by exertion of their energies, yet they can effect nothing without acting according to the law appointed by the predominant power.
प्रधानशक्तिनियमः सुप्रतिष्ठो न चेद्भवेत् ।
तत्फलं शक्त्यधीनत्वान्नेहितानां क्वचिद्भवेत् ॥ ३४ ॥
pradhānaśaktiniyamaḥ supratiṣṭho na cedbhavet |
tatphalaṃ śaktyadhīnatvānnehitānāṃ kvacidbhavet || 34 ||
If the law of the predominant power, is effective of its end; (i. e. the law of action for production of acts); then the exertions of the subordinate powers (the living jeevas), must also be attended with success:
एवं ब्रह्म महाजीवो विद्यतेऽन्तादिवर्जितः ।
जीवकोटि महाकोटि भवत्यथ न किंचन ॥ ३५ ॥
evaṃ brahma mahājīvo vidyate’ntādivarjitaḥ |
jīvakoṭi mahākoṭi bhavatyatha na kiṃcana || 35 ||
Thus Brahma alone is the great living jeeva that exists for ever and without end; and these millions of living beings are no other in the world.
चेत्यसंवेदनाज्जीवो भवत्यायाति संसृतिम् ।
तदसंवेदनाद्रूपं समायाति समं पुनः ॥ ३६ ॥
cetyasaṃvedanājjīvo bhavatyāyāti saṃsṛtim |
tadasaṃvedanādrūpaṃ samāyāti samaṃ punaḥ || 36 ||
It is with a consciousness of the intellectual jeeva, (i. e. the inward knowledge of the divinity within themselves), that all living jeevas are born in this world; but losing that consciousness (their knowledge of God) afterwards, they became alienated from him.
एवं कनिष्ठजीवानां ज्येष्ठजीवक्रमाक्रमैः ।
समुदेत्यात्मजीवत्वं ताम्राणामिव हेमता ॥ ३७ ॥
evaṃ kaniṣṭhajīvānāṃ jyeṣṭhajīvakramākramaiḥ |
samudetyātmajīvatvaṃ tāmrāṇāmiva hematā || 37 ||
Hence men of inferior jeevas, should pursue the course of conduct led by the superior jeevas, for regaining their spiritual life atmajivatwam, as the copper becomes transformed into gold.
अत्रान्तरे महाकाश इत्थमेष गणोऽप्यसन् ।
स्वात्मैव सदिवोदेति चिच्चमत्करणात्मकः ॥ ३८ ॥
atrāntare mahākāśa itthameṣa gaṇo’pyasan |
svātmaiva sadivodeti ciccamatkaraṇātmakaḥ || 38 ||
Thus the whole body of living beings, that had been as inexistent as air before, come into existence, and rise resplendent with the wonderful intellect.
स्वयमेव चमत्कारो यः समापद्यते चितः ।
भविष्यन्नामदेहादि तदहंभावनं विदुः ॥ ३९ ॥
svayameva camatkāro yaḥ samāpadyate citaḥ |
bhaviṣyannāmadehādi tadahaṃbhāvanaṃ viduḥ || 39 ||
Whoso perceives this wondrous intellect in his mind, and gets afterwards a body and the consciousness of his egoism, he is then said to be an embodied living jeeva.
चितो यस्माच्चिदालेहस्तन्मयत्वादनन्तकः ।
स एष भुवनाभोग इति तस्यां प्रबिम्बति ॥ ४० ॥
cito yasmāccidālehastanmayatvādanantakaḥ |
sa eṣa bhuvanābhoga iti tasyāṃ prabimbati || 40 ||
The mind that is gratified with intellectual delights, becomes as expanded as the intellect itself, and thinks those pleasures to constitute the sum total of worldly enjoyments.
परिणामविकारादिशब्दैः सैव चिदव्यया ।
तादृग्रूपादभेद्यापि स्वशक्त्यैव विबुध्यते ॥ ४१ ॥
pariṇāmavikārādiśabdaiḥ saiva cidavyayā |
tādṛgrūpādabhedyāpi svaśaktyaiva vibudhyate || 41 ||
The Intellect is said to remain unchanged in all its succeeding stages; and though it never changes from that state, yet it wakes (developes) by a power intrinsic in itself.
अविच्छिन्नविलासात्म स्वतो यत्स्वदनं चितः ।
चेत्यस्य च प्रकाशस्य जगदित्येव तत्स्थितम् ॥ ४२ ॥
avicchinnavilāsātma svato yatsvadanaṃ citaḥ |
cetyasya ca prakāśasya jagadityeva tatsthitam || 42 ||
The uninterrupted activity of the Intellect, indulges itself in the amusement of manifesting the intelligibles in the form of the world.
आकाशादपि सूक्ष्मैषा या शक्तिर्वितता चितः ।
सा स्वभावत एवैतामहंतां परिपश्यति ॥ ४३ ॥
ākāśādapi sūkṣmaiṣā yā śaktirvitatā citaḥ |
sā svabhāvata evaitāmahaṃtāṃ paripaśyati || 43 ||
The extent of the intellectual faculty, is wider and more rarefied than the surrounding air, and yet it perceives its distinct egoism by itself and of its own nature.
आत्मन्यात्मात्मनैवास्या यत्प्रस्फुरति वारिवत् ।
जगदन्तमहंताणुं तदैषा संप्रपश्यति ॥ ४४ ॥
ātmanyātmātmanaivāsyā yatprasphurati vārivat |
jagadantamahaṃtāṇuṃ tadaiṣā saṃprapaśyati || 44 ||
Its knowledge of self, springs of itself in itself like the water of a fountain; and it perceives itself (its ego) to be but an atom amidst the endless worlds.
चमत्कारकरी चारु यच्चमत्कुरुते चितिः ।
स्वयं स्वात्मनि तस्यैव जगन्नाम कृतं ततः ॥ ४५ ॥
camatkārakarī cāru yaccamatkurute citiḥ |
svayaṃ svātmani tasyaiva jagannāma kṛtaṃ tataḥ || 45 ||
It perceives also in itself the beautiful and wondrous world, which is amazing to the understanding, and which is thereafter named the universe.
चितश्चेत्यमहंकारः सैव राघव कल्पना ।
तन्मात्रादि चिदेवातो द्वित्वैकत्वे क्व संस्थिते ॥ ४६ ॥
citaścetyamahaṃkāraḥ saiva rāghava kalpanā |
tanmātrādi cidevāto dvitvaikatve kva saṃsthite || 46 ||
Now Rama, our egoism being but a conception of the intellect is a mere fiction (kalpana); and the elementary principles being but creatures of egoism, they are also fictions of the intellect.
जीवहेत्वादिसंत्यागे त्वं चाहं चेति संत्यज ।
शेषः सदसतोर्मध्ये भवत्यर्थात्मको भवेत् ॥ ४७ ॥
jīvahetvādisaṃtyāge tvaṃ cāhaṃ ceti saṃtyaja |
śeṣaḥ sadasatormadhye bhavatyarthātmako bhavet || 47 ||
Again the living jeeva being but a resultant of our acts and desires, you have to renounce these causes, in order to get rid of your knowledge of ego and tu: (i. e. of the existence of yourself and that of others); and then you attain to the knowledge of the true one, after discarding the fictions of the real and unreal.
चिता यथादौ कलिता स्वसत्ता सा तथोदिता ।
अभिन्ना दृश्यते व्योम्नः सत्तासत्ते न विद्महे ॥ ४८ ॥
citā yathādau kalitā svasattā sā tathoditā |
abhinnā dṛśyate vyomnaḥ sattāsatte na vidmahe || 48 ||
As the sky looks as clear as ever, after the shadows of clouds are dispersed from it, so does the jeeva look as bright as it existed at first in the intellect, after its overshadowing fictions have been removed.
विश्वं खं जगदीहाख्यं खमस्ति विबुधालयः ।
साकारश्चिच्चमत्काररूपत्वान्नान्यदस्ति हि ॥ ४९ ॥
viśvaṃ khaṃ jagadīhākhyaṃ khamasti vibudhālayaḥ |
sākāraściccamatkārarūpatvānnānyadasti hi || 49 ||
The universe is a vacuum, and the world is a name for the field of our exertions. This vacuity is the abode of the gods (Viswa and Viraj, both of whom are formless). The wonderful frame of plastic nature, is but a form of the formless intellect and no other.
यो यद्विलासस्तस्मात्स न कदाचन भिद्यते ।
अपि सावयवं तस्मात्कैवानवयवे कथा ॥ ५० ॥
yo yadvilāsastasmātsa na kadācana bhidyate |
api sāvayavaṃ tasmātkaivānavayave kathā || 50 ||
What is one’s nature never leaves him at any time; how then can a form or figure be given to the formless Divinity?
चितेर्नित्यमचेत्याया निर्नाम्न्या वितताकृतेः ।
यद्रूपं जगतो रूपं तत्तत्स्फुरणरूपिणः ॥ ५१ ॥
citernityamacetyāyā nirnāmnyā vitatākṛteḥ |
yadrūpaṃ jagato rūpaṃ tattatsphuraṇarūpiṇaḥ || 51 ||
The divine intellect is exempt from all the names and forms which are given to unintelligent worldly things, it being the pervader and enlivener, of all that shines in the world.
मनो बुद्धिरहंकारो भूतानि गिरयो दिशः ।
इति या यास्तु रचनाश्चितस्तत्त्वाज्जगत्स्थितेः ॥ ५२ ॥
mano buddhirahaṃkāro bhūtāni girayo diśaḥ |
iti yā yāstu racanāścitastattvājjagatsthiteḥ || 52 ||
The mind, understanding and egoism, with the elements, the hills and skies, and all things that compose and support the world, are made of the essences proceeding from the intellect.
चितेश्चित्त्वं जगद्विद्धि नाजगच्चित्त्वमस्ति हि ।
अजगत्त्वादचिच्चित्स्याद्भानाद्भेदो जगत्कुतः ॥ ५३ ॥
citeścittvaṃ jagadviddhi nājagaccittvamasti hi |
ajagattvādaciccitsyādbhānādbhedo jagatkutaḥ || 53 ||
Know the world to compose the mind-chitta of the intellect-chit of God, because the mind does not subsist without the world. Want of the world would prove the inexistence of the mind and intellect which consist of the world.
चितेर्मरीचिबीजस्य निजा यान्तश्चमत्कृतिः ।
सा चैषा जीवतन्मात्रमात्रं जगदिति स्थिता ॥ ५४ ॥
citermarīcibījasya nijā yāntaścamatkṛtiḥ |
sā caiṣā jīvatanmātramātraṃ jagaditi sthitā || 54 ||
The intellect like the pepper seed, is possest of an exquisite property within itself, and bears like the flavour of the other, the element of the living jeeva, which is the element of animated nature.
चित्तात्स्वशक्तिकचनं यदहंभावनं चितः ।
जीवः स्पन्दनकर्मात्मा भविष्यदभिधो ह्यसौ ॥ ५५ ॥
cittātsvaśaktikacanaṃ yadahaṃbhāvanaṃ citaḥ |
jīvaḥ spandanakarmātmā bhaviṣyadabhidho hyasau || 55 ||
As the mind exerts its power and assumes its sense of egoism, it derives the principle of the living jeeva from the Intellect, which with its breath of life and action, is called a living being afterwards.
यच्चिच्चित्त्वेन कचनं स्वसंपाद्याभिधात्मकम् ।
स्वविकारैर्व्यवच्छेद्यं भिद्यते नो न विद्यते ॥ ५६ ॥
yacciccittvena kacanaṃ svasaṃpādyābhidhātmakam |
svavikārairvyavacchedyaṃ bhidyate no na vidyate || 56 ||
The intellect (chit), exhibiting itself as the mind (chitta), bears the name of the purpose it has to accomplish, which being temporary and changeable, is different from the chit and a nullity.
चित्स्पन्दरूपिणोरस्ति न भेदः कर्तृकर्मणोः ।
स्पन्दमात्रं भवेत्कर्म स एव पुरुषः स्मृतः ॥ ५७ ॥
citspandarūpiṇorasti na bhedaḥ kartṛkarmaṇoḥ |
spandamātraṃ bhavetkarma sa eva puruṣaḥ smṛtaḥ || 57 ||
The distinction of actor and act, does not consist in the intellect, it being eternal, is neither the author or the work itself. But the living jeeva, which is active and productive of acts, is called the purusha or the embodied jeeva residing in the body—purau-sete. It is action which makes the man-purusha, from which is derived his manhood-paurusha.
जीवश्चित्तपरिस्पन्दः पुंसां चित्तं स एव च ।
मनस्त्विन्द्रियरूपं सत्सत्तां नानेव गच्छति ॥ ५८ ॥
jīvaścittaparispandaḥ puṃsāṃ cittaṃ sa eva ca |
manastvindriyarūpaṃ satsattāṃ nāneva gacchati || 58 ||
Life with the action of the mind constitutes the mind of man. The mind taking a sensitive form, employs the organs of sense to their different functions.
शान्ताशेषविशेषं हि चित्प्रकाशच्छटा जगत् ।
कार्यकारणकादित्वं तस्मादन्यन्न विद्यते ॥ ५९ ॥
śāntāśeṣaviśeṣaṃ hi citprakāśacchaṭā jagat |
kāryakāraṇakāditvaṃ tasmādanyanna vidyate || 59 ||
He, the radiance of the light of whose intellect, is the cause of infinite blessings to the world, is both its author and workmanship from all eternity, and there is none beside him.
अच्छेद्योऽहमदाह्योऽहमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽहमिति स्थितम् ॥ ६० ॥
acchedyo’hamadāhyo’hamakledyo’śoṣya eva ca |
nityaḥ sarvagataḥ sthāṇuracalo’hamiti sthitam || 60 ||
Hence the ego or living jeeva is indivisible, uninflammable, unsoilable and undriable in its essence; it is everlasting and infinite (ubiquious), and as immovable as a mountain.
विवदन्ते तथा ह्यत्र विवदन्तो यथा भ्रमैः ।
भ्रमयन्तो वयं त्वेते जाता विगतविभ्रमाः ॥ ६१ ॥
vivadante tathā hyatra vivadanto yathā bhramaiḥ |
bhramayanto vayaṃ tvete jātā vigatavibhramāḥ || 61 ||
There are many that dispute on this point, as they dispute on other matters, in their error, and mislead others into the same; but we are set free from all mistake. (The disputants are the dualists, who make a distinction between the eternal and created jeevas.
दृश्ये मूर्ते ज्ञसंरूढे विकारादि पृथग्भवेत् ।
नामूर्ते तज्ज्ञकचिते चित्खे सदसदात्मनि ॥ ६२ ॥
dṛśye mūrte jñasaṃrūḍhe vikārādi pṛthagbhavet |
nāmūrte tajjñakacite citkhe sadasadātmani || 62 ||
The dualist relying on the phenomena, is deceived by their varying appearances; but the believer in the formless unity, relies in the everlasting blessed spirit;
चित्तरौ चेत्यरसतः शक्तिः कालादिनामिकाम् ।
तनोत्याकाशविशदां चिन्मधुश्रीः स्वमञ्जरीम् ॥ ६३ ॥
cittarau cetyarasataḥ śaktiḥ kālādināmikām |
tanotyākāśaviśadāṃ cinmadhuśrīḥ svamañjarīm || 63 ||
Fondness for intellectual culture, is attended with the vernal blossoms of intellect, which are as white as the clear firmament, and as numberless as the parts of time.
स्वयं विचित्रं स्फुरति चिदण्डकमनाहतम् ।
स्वयं विलक्षणस्पन्दं चिद्वायुरण्डजात्मकः ॥ ६४ ॥
svayaṃ vicitraṃ sphurati cidaṇḍakamanāhatam |
svayaṃ vilakṣaṇaspandaṃ cidvāyuraṇḍajātmakaḥ || 64 ||
The intellect exhibits itself in the form of the boundless and wonderful mundane egg, and it breathes out the breath of its own spirit in the same egg.
स्वयं विचित्रं कचनं चिद्वारि न निखातगम् ।
स्वयं विचित्रधातुत्वं श्रेष्ठाङ्गमपि निर्मितम् ॥ ६५ ॥
svayaṃ vicitraṃ kacanaṃ cidvāri na nikhātagam |
svayaṃ vicitradhātutvaṃ śreṣṭhāṅgamapi nirmitam || 65 ||
It then showed itself in the wondrous form of the antimundane waters, not as they rise from springs or fall into reservoirs, as also in those of the substances constituting the bodies of the best of beings.
स्वविचित्ररसोल्लासा चिज्ज्योत्स्ना सततोदिता ।
स्वयं चिदेव प्रकटश्चिदालोको महात्मकः ॥ ६६ ॥
svavicitrarasollāsā cijjyotsnā satatoditā |
svayaṃ cideva prakaṭaścidāloko mahātmakaḥ || 66 ||
It next shone forth with its own intellectual light, which shines as bright as the humid beams of the full moon.
स्वयमस्तं गते बाह्ये स्वज्ञानादुदिता चितिः ।
स्वयं जडेषु जाड्येन पदं सौषुप्तमागता ॥ ६७ ॥
svayamastaṃ gate bāhye svajñānāduditā citiḥ |
svayaṃ jaḍeṣu jāḍyena padaṃ sauṣuptamāgatā || 67 ||
Then as the intellect rises in full light with its internal knowledge, upon disappearance of the visibles from sight; so also it is transformed to dullness by dwelling upon gross objects, when it is said to lie dormant. In this state of the intellect, it is lowered to and confined in the earth.
स्वयं स्पन्दितयास्पन्दिचित्त्वाच्चिति महानभ ।
चित्प्रकाशप्रकाशो हि जगदस्ति च नास्ति च ॥ ६८ ॥
svayaṃ spanditayāspandicittvācciti mahānabha |
citprakāśaprakāśo hi jagadasti ca nāsti ca || 68 ||
The world is in motion by the force of the Intellect, in whose great vacuity it is settled; it is lighted by the light of that Intellect, and is therefore said to be both existent as well as inexistent by itself.
चिदाकाशैकशून्यत्वं जगदस्ति च नास्ति च ।
चिदालोकमहारूपं जगदस्ति च नास्ति च ॥ ६९ ॥
cidākāśaikaśūnyatvaṃ jagadasti ca nāsti ca |
cidālokamahārūpaṃ jagadasti ca nāsti ca || 69 ||
Like the vacuity of that Intellect, the world is said now to exist and now to be inexistent; and like the light of that Intellect, it now appears and now disappears from view.
चिन्मारुतपरिस्पन्दो जगदस्ति च नास्ति च ।
चिद्धनध्वान्तकृष्णत्वं जगदस्ति च नास्ति च ॥ ७० ॥
cinmārutaparispando jagadasti ca nāsti ca |
ciddhanadhvāntakṛṣṇatvaṃ jagadasti ca nāsti ca || 70 ||
Like the fleeting wind which is breathed by that Intellect, the world is now in existence and now inexistent; and like the cloudy and unclouded sphere of that Intellect, the world is now in being and now a not being.
चिदर्कालोकदिवसो जगदस्ति च नास्ति च ।
चित्कज्जलरजस्तैलपरमाणुर्जगत्क्रमः ॥ ७१ ॥
cidarkālokadivaso jagadasti ca nāsti ca |
citkajjalarajastailaparamāṇurjagatkramaḥ || 71 ||
Like the broad day light of that Intellect, the world is now in existence, and like the disappearance of that light, it now becomes nothing. It is formed like collyrium from the particles of the oil of the rajas quality of the Intellect.
चिदग्न्यौष्ण्यं जगल्लेखा जगच्चिच्छङ्खशुक्लता ।
जगच्चिच्छैलजठरं चिज्जलद्रवता जगत् ॥ ७२ ॥
cidagnyauṣṇyaṃ jagallekhā jagaccicchaṅkhaśuklatā |
jagaccicchailajaṭharaṃ cijjaladravatā jagat || 72 ||
It is the intellectual fire that gives warmth to the world, and it is the alabaster (conch) of the intellect that causes its whiteness; the rock of intellect gives it hardness, and its water causes its fluidity.
जगच्चिदिक्षुमाधुर्यं चित्क्षीरस्निग्धता जगत् ।
जगच्चिद्धिमशीतत्वं चिज्ज्वालाज्वलनं जगत् ॥ ७३ ॥
jagaccidikṣumādhuryaṃ citkṣīrasnigdhatā jagat |
jagacciddhimaśītatvaṃ cijjvālājvalanaṃ jagat || 73 ||
The sweetness of the world, is derived from the sugar of the intellect, and its juiciness from the milk in the divine mind; its coldness is from the ice, and its heat from the fire contained in the same. (i. e. The divine Intellect is the material cause.
जगच्चित्सर्षपस्नेहो वीचिश्चित्सरितो जगत् ।
जगच्चित्क्षौद्रमाधुर्यं जगच्चित्कनकाङ्गदम् ॥ ७४ ॥
jagaccitsarṣapasneho vīciścitsarito jagat |
jagaccitkṣaudramādhuryaṃ jagaccitkanakāṅgadam || 74 ||
The world is oily by the mustard seeds contained in the Intellect; and billowy in the sea of the divine mind. It is dulcet by the honey and aureate by the gold contained in the same.
जगच्चित्पुष्पसौगन्ध्यं चिल्लताग्रफलं जगत् ।
चित्सत्तैव जगत्सत्ता जगत्सत्तैव चिद्वपुः ॥ ७५ ॥
jagaccitpuṣpasaugandhyaṃ cillatāgraphalaṃ jagat |
citsattaiva jagatsattā jagatsattaiva cidvapuḥ || 75 ||
The world is a fruit of the tree of Intellect, and its fragrance is derived from the flowers growing in the arbour of the mind. It is the ens (Abstract being) of the Intellect, that gives the world its entity, and it is the mould of the eternal mind, that gives its form.
अत्र भेदविकारादि नखे मलमिव स्थितम् ।
इतीदं सन्मयत्वेन सदसद्भुवनत्रयम् ॥ ७६ ॥
atra bhedavikārādi nakhe malamiva sthitam |
itīdaṃ sanmayatvena sadasadbhuvanatrayam || 76 ||
The difference is, that this world is changeful, while the clear atmosphere of the Intellect has no change in it; and the unreal world becomes real, when it is seen as full of the Divine spirit.
अविकल्पतदात्मत्वात्सत्तासत्तैकतैव च ।
अवयवावयविता शब्दार्थौ शशशृङ्गवत् ॥ ७७ ॥
avikalpatadātmatvātsattāsattaikataiva ca |
avayavāvayavitā śabdārthau śaśaśṛṅgavat || 77 ||
The invariable self-sameness of the Divine spirit, makes the entity and non-entity of the world alike; (because it has no existence of its own, but in the Supreme jeeva). And the words ‘part and whole’ are wholly meaningless, because both of these are full with the divine spirit.
अनुभूत्यपलापाय कल्पितो यैर्धिगस्तु तान् ।
न विद्यते जगद्यत्र साद्र्यब्ध्युर्वीनदीश्वरम् ॥ ७८ ॥
anubhūtyapalāpāya kalpito yairdhigastu tān |
na vidyate jagadyatra sādryabdhyurvīnadīśvaram || 78 ||
Fie to them, that deride notions as false talk; because the world with its hills, and seas, earth and rivers, is all untrue without the notion of God’s presence in it. (The Buddhists are perceptionalists, and have no faith in any thing beyond their sensible perceptions.
चिदेकत्वात्प्रसङ्गः स्यात्कस्तत्रेतरविभ्रमः ।
शिलाहृदयपीनापि स्वाकाशे विशदैव चित् ॥ ७९ ॥
cidekatvātprasaṅgaḥ syātkastatretaravibhramaḥ |
śilāhṛdayapīnāpi svākāśe viśadaiva cit || 79 ||
The intellect being an unity, cannot be mistaken for a part of any thing; and though it may become as solid as a stone, yet it shines brightly in the sphere of its vacuity.
धत्तेऽन्तरखिलं शान्तं संनिवेशं यथा शिला ।
पदार्थनिकराकाशे त्वयमाकाशजो मलः ॥ ८० ॥
dhatte’ntarakhilaṃ śāntaṃ saṃniveśaṃ yathā śilā |
padārthanikarākāśe tvayamākāśajo malaḥ || 80 ||
It has a clear vacuous space in its inside, as a transparent crystal, which reflects the images of all objects, though it is as clear as the sky.
सत्तासत्तात्मतात्वत्तामत्ताश्लेषा न सन्ति ते ।
पल्लवान्तरलेखौघसंनिवेशवदाततम् ॥ ८१ ॥
sattāsattātmatātvattāmattāśleṣā na santi te |
pallavāntaralekhaughasaṃniveśavadātatam || 81 ||
As the lines on the leaves of trees, are neither the parts of the leaves nor distinct from them, so the world situated in the Intellect, is no part of it nor separate from it.
अन्यानन्यात्मकमिदं धत्तेऽन्तश्चित्स्वभावतः ।
समस्तकारणौघानां कारणादि पितामहः ॥ ८२ ॥
anyānanyātmakamidaṃ dhatte’ntaścitsvabhāvataḥ |
samastakāraṇaughānāṃ kāraṇādi pitāmahaḥ || 82 ||
No detached jeeva is of heterogeneous growth, but retains in its nature the nature of the intellect, and Brahma is the primary cause of causes.
स्वभावतो कारणात्म चित्तं चिद्ध्यनुभूतितः ।
न चासत्त्वमचेत्यायाश्चितो वाचापि सिद्ध्यति ॥ ८३ ॥
svabhāvato kāraṇātma cittaṃ ciddhyanubhūtitaḥ |
na cāsattvamacetyāyāścito vācāpi siddhyati || 83 ||
The mind is of its own nature a causal principle, by reason of its notion of the Intellect; but its existence is hard to be proved, when it is insensible and unconscious of the intellect.
यदस्ति तदुदेतीति दृष्टं बीजादिवाङ्कुरः ॥ ८४ ॥
yadasti tadudetīti dṛṣṭaṃ bījādivāṅkuraḥ || 84 ||
Whatever is in the root, comes out in the tree, as we see the seed shoot forth in plants of its own species.
गगन इव सुशून्यभेदमस्ति त्रिभुवनमङ्ग महाचितोऽन्तरस्याः ।
परमपदमयं समस्तदृश्यं त्विदमिति निश्चयवान्भवानुभूतेः ॥ ८५ ॥
gagana iva suśūnyabhedamasti tribhuvanamaṅga mahācito’ntarasyāḥ |
paramapadamayaṃ samastadṛśyaṃ tvidamiti niścayavānbhavānubhūteḥ || 85 ||
All the worlds are as void as vacuity, and yet they appear otherwise, as they are situated in the Great Intellect. All this is the seat of the Supreme, and you must know it by your intellection.
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ८६ ॥
ityuktavatyatha munau divaso jagāma sāyatanāya vidhaye’stamino jagāma |
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma || 86 ||
As the Muni spake these words, the day declined to its evening twilight. The assembly broke with mutual salutations, to perform their vesperal ablutions, and met again at the court hall with the rising sunbeams, after dispersion of the nocturnal gloom.
Janamejayan's धर्म जिज्ञासा 