CHAPTER XXVIII.
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Valmiki and Mitra, Viharilala
39. This world is said to be a creation of the thoughts of men, and appears to sight from habitual reflection of it, in the same manner as the sights in a dream, appear to the mind of a man in the day time.
40. The temporary world appears to be as lasting, as the river which appears in the sky under the burning sunshine. (Though in fact both of them are equally evanescent).
41. This inexistent earth also appears as existent in our cogitation, as there appears bundles of peacock's feathers in the sky to the vitiated or purblind eye.
42. It is only the vitiated understanding that dwells upon the beauties of creation, as the vitiated eye sight looks upon the various tinges in the sky. But to the clear sighted understanding the one is as evanescent, as the other is to the clear sighted eye.
43. The sharp sighted man is never led away by the display of worldly grandeur, as even the most timid man is never afraid of a tiger in his imagination.
43a. This great show of worldly grandeur can never mislead the penetrating sight of the wise, as a monstrous creature of imagination cannot terrify even the most timid. (Because the one knows the falsity of the show as well as the other does that of imaginary monster).
44. The wise man is never afraid of his imaginary world, which he knows to be the production of his own mind, from its nature of self-evolution bahir mukhata. (The mind is naturally possessed of both its power of self involution in the interior soul, as also that of its evolving itself in the form of the exterior world).
45. He that has stood in the path of this world, needs not fear for any thing in it, and he that is afraid of it for fear of falling into its errors, should learn to purify his understanding from all its dross and impurity. (Stretch your mind, and the world will appear to light, curb it in yourself and every thing will disappear from view).
46. Know Ráma, that the soul is free from the erroneous conception of the world, and from the errors which pervade all over it. Look well into these things, and you will have a nature as pure as your inward soul.
47. The soul is not soiled by impurity, as a pure gold is not spoiled by dirt; and though it may sometimes appear to be tarnished as copper, yet it soon resumes its colour after its dirt is cleansed or burnt away. Thus the world being a reflexion of the omnipresent Brahma, is neither an entity nor a nonentity of its own nature.
48. Thus the abandonment of all other thoughts, besides that of the universal soul or Brahma, is called the true discernment of the mind; which derives the thoughts of life and death, heaven and hell into nothing, and proves all knowledge to be ignorance alone.
49. The knowledge of the nullity of everything, except its being a reflexion of the Intellect, is called the individuality and right discernment of the mind, which removes the thought of the separate and independent existence of the ego and tu, and also of this world and its ten sides: (i.e. of the subjective as well as the objective).
50. That all things are but reflexions of the soul, is what is known as the true and right discernment of the mind; and is derived from its observation of true nature of things in this real and unreal world. (The real is the spiritualistic view of the world, and the unreal is illusory phenomenal appearance).
51. That nothing rises or sets or appears or disappears in this world, is what the mind perceives by its right discernment of things; and by its investigation into the true and apparent natures of all. (In their true light all things are in a state of continued revolution, and nothing rises anew to view or disappears into nothing).
52. Right discernment gives the mind its peace and tranquillity, and its freedom from all desires; and makes it indifferent to joy and grief, and callous to all praise and censure.
53. The mind comes to find this truth as the cooling balsam of the heart, that we are all doomed to die one day or other, with all our friends and relations in this world of mortality.
54. Why therefore should we lament at the demise of our friends, when it is certain that we must die one day sooner or later (and without the certainty of when or where).
55. Thus when we are destined to die ourselves also, without having any power in us to prevent the same; why then should we be sorry for others when we can never prevent also.
56. It is certain that any one who has come to be born herein, must have some state and property for his supportance here; but what is the cause of rejoicing in it (when neither our lives nor their means are lasting for ever).
57. All men dealing in worldly affairs, gain wealth with toil and pain for their trouble and danger only; what is the reason therefore for pining at its want, or repining at its loss.
58. These spheres of worlds enlarge, expand and rise to our view, like bubbles of water in the sea which swell and float and shine for a time, and then burst and subside in the water of eternity.
59. The nature of reality (the entity of Brahma), is real at all times, and the condition of the unreal world is unsubstantial for ever, and can never be otherwise or real, though it may? appear as such for a time. Why then sorrow for what is nil and unreal.
60. I am not of this body nor was I in it, nor shall I remain in it; nor is it any thing, even at present, except a picture of the imagination. Why then lament at its loss.
61. If I am something else beside this body, that is a reflexion of the pure intellect; then tell me of what avail are these states of reality and unreality to me, and wherefore shall I rejoice or regret.
62. The Sage who is fully conscious of the certainty of this truth in himself, does not feel any rise or fall of his spirits at his life or death, nor doth he rejoice or wail at either in having or losing his life.
63. Because he gains after the loss of his gross body, his residence in the transcendental state of Brahma or spiritual existence; as the little bird tittera builds its nest of tender blades, after its grassy habitation is broken down or blown away.
64. Therefore we should never rely in our frail and fragile bodies, but bind our souls to the firm rock of Brahma by the strong rope of our faith, as they bind a bull to the post with a strong cord.
65. Having thus ascertained the certitude of this truth, rely thy faith on the reality of thy spiritual essence, and by giving up thy reliance on thy frail body, manage thyself with indifference in this unreal world.
66. Adhere to what is thy duty here, and avoid whatever is prohibited to thee; and thus proceed in thy course with an even tenor of thy mind, without minding at all about thy reliance on the one and miscreance of the other.
67. He gets a cool composure of his mind; like the coolness at the close of a hot summer-day, who shuts out from his view the reflexions of all worldly objects.
68. Look on this universe, O sinless Ráma, as one common display of Divine light, like the appearance of day light which is common to all; it is the mind which taints it with various forms, as the sun-beams are reflected in sundry piece by objects.
69. Therefore forsake all reflexions, and be without any impression in thy mind, be of the form of pure intellectual light, which passes through all without being contaminated by any.
70. You will be quite stainless by your dismissal of all taints and appearances from your mind, and by your thinking yourself as nothing and having no true enjoyment in this world.
71. That these phenomena are nothing in reality, but they show themselves unto us for our delusion only; and that yourself also are nothing will appear to you, by your thinking the whole as a display of the Divine Intellect.
72. Again the thought that these phenomena are not false, nor do they lead to our illusion since they are the manifestation of the supreme Intellect, is also very true and leads to your consummation.
73. It is well Ráma, and for your good also if you know either of these; because both of these views will tend equally to your felicity.
74. Conduct yourself in this manner, O blessed Ráma! and lessen gradually all your affection and dislike to this world and all worldly things. (i.e. Neither love nor hate aught at any time).
75. Whatever there exists in this earth, sky and heaven, is all obtainable by you, by means of the relinquishment of your eager desire and hatred.
76. Whatever a man endeavours to do, with his mind freed from his fondness for or hatred to it, the same comes shortly, to take place, contrary to the attempts of the ignorant: (whose excessive desire and dislike turn to their disadvantage).
77. No good quality can have its abode in the heart that is troubled by the waves of faults; as no stag will set its foot on the ground, heated by burning sands and wild fires.