The Elucidation of Ultimate Knowledge and Consciousness
(Chapter 10)
Chapter 10: Conclusion of Hemachuda's Story
Verse 1
अथाऽपश्यद्धेमलेखा प्रियं प्राप्तपरस्थितिम् । न चालयत् परपदात्ततः सोऽपि मुहूर्ततः ॥ १ ॥
athā'paśyad-hemalekhā priyaṁ prāpta-parasthitim । na cālayat para-padāt tataḥ so'pi muhūrtataḥ ॥ 1 ॥
Then Hemalekha saw that her beloved, having attained the supreme state, remained unmoved from it even for a moment.
Verse 2
प्रबुद्ध उन्मील्य नेत्रे अपश्यत् सप्रियं जगत् । भूयस्तत्पदविश्रान्तिमीहमानोऽतिवेगतः ॥ २ ॥
prabuddha unmīlya netre apaśyat sa-priyaṁ jagat । bhūyas-tat-pada-viśrāntim-īhamāno'ti-vegataḥ ॥ 2 ॥
Awakened, he opened his eyes and saw the beloved world, but desiring to return to that state of rest with great urgency.
Verse 3
नेत्रे निन्यमीलयद्यावदब्रवीत्तावदेव सा । प्रियं हस्ते समादाय सुधासुन्दरभाषिणी ॥ ३ ॥
netre ninyamīlayad-yāvad-abravīt tāvadeva sā । priyaṁ haste samādāya sudhā-sundara-bhāṣiṇī ॥ 3 ॥
As he closed his eyes, she took his hand and spoke sweetly to him.
Verse 4
नाथ किं ते व्यवसितं ब्रूहि नेत्रनिमीलनात् । उन्मीलनाद्वा कि स्यात्ते लाभालाभौ समीरय ॥ ४ ॥
nātha kiṁ te vyavasitaṁ brūhi netra-nimīlanāt । unmīlanād-vā ki syāt-te lābhālābhau samīraya ॥ 4 ॥
Lord, what was your intention? Tell me what happened to you when you closed or opened your eyes. Reflect on your gain or loss.
Verse 5
उन्मील्य न प्राप्यते कि निमील्य प्राप्यते च किम् । तन्मे ब्रूहि प्रियतम श्रोतुमिच्छामि ते स्थितिम् ॥ ५ ॥
unmīlya na prāpyate ki nimīlya prāpyate ca kim । tan-me brūhi priyatama śrotum-icchāmi te sthitim ॥ 5 ॥
When you open your eyes, what is not attained? And what is attained by closing them? Beloved, tell me; I wish to understand your state.
Verse 6
एवं पृष्टस्तया प्राह मदमत्त इवालसः । अनिच्छन्नपि वक्तुं तामालस्यभरमन्थरः ॥ ६ ॥
evaṁ pṛṣṭas-tayā prāha madamatta ivālasaḥ । anicchann-api vaktuṁ tām ālasya-bhara-mantharaḥ ॥ 6 ॥
Thus asked by her, he spoke as if intoxicated, lazy, and reluctant, weighed down by his laziness.
Verse 7
प्रिये विश्रान्तिमत्यन्तं प्राप्तवानस्मि वै चिरात् । न बाह्ये दुःखभूयिष्ठे विश्रमोऽस्ति क्वचिन्मम ॥ ७ ॥
priye viśrāntim-atyantaṁ prāptavān-asmi vai cirāt । na bāhye duḥkha-bhūyiṣṭhe viśramo'sti kvacin mama ॥ 7 ॥
Beloved, I have attained the deepest rest after a long time. There is no rest for me in the external world, which is full of sorrow.
Verse 8
अलमृजीषरोमन्थप्रायव्यवहृतैर्बहिः । दौर्भाग्यान्धो नाद्य यावदविदं स्वात्मसत्सुखम् ॥ ८ ॥
alam-ṛjīṣa-romanthapraaya-vyavahṛtaiḥ bahiḥ । daurbhāgyāndho nādya yāvad-avidam svātma-sat-sukham ॥ 8 ॥
Enough of external efforts and contemplations. Blinded by misfortune, I did not recognize the true happiness of the self until now.
Verse 9
यथा कश्चिदटन् भिक्षां निवानं स्वं न वेद वै । तथाऽहं स्वसुखाम्भोधिमविदित्वा पुनः पुनः ॥ ९ ॥
yathā kaścid-aṭan bhikṣāṁ nivānaṁ svaṁ na veda vai । tathā'ham sva-sukhāmbhodhim-aviditvā punaḥ punaḥ ॥ 9 ॥
Just as someone wandering for alms not knowing their own home, I did not recognize the ocean of my own happiness, again and again.
Verse 10
सुखं वैषयिकं श्रेष्ठं दुःखसंघाभिसंप्लुतम् । विद्युद्विलयनं मत्वा स्थिरं तत्परतावशात् ॥ १० ॥
sukhaṁ vaiṣayikaṁ śreṣṭhaṁ duḥkha-saṁghābhisamplutam । vidyud-vilayanaṁ matvā sthiraṁ tat-paratāvaśāt ॥ 10 ॥
Thinking that sensory pleasure to be superior, though it is overwhelmed by a flood of sorrows and is as fleeting as lightning, I sought stability due to my attachment to it.
Verse 11
दुःखैरभिहतो नूनं विश्रान्तिं न तु लब्धवान् । अहो जना दुःखसुखविवेकज्ञानवर्जिताः ॥ ११ ॥
duḥkhair-abhi-hato nūnaṁ viśrāntiṁ na tu labdhavān । aho janā duḥkha-sukha-viveka-jñāna-varjitāḥ ॥ 11 ॥
Afflicted by sorrows, I did not find rest. Alas, people lack the discernment between sorrow and happiness.
Verse 12
सुखार्थिनो दुःखसंघं सञ्चिन्वन्ति मुधा सदा । तदलं दुःखभोगेन स्वयत्नासादितेन वै ॥ १२ ॥
sukhārthino duḥkha-saṁghaṁ sañcinvanti mudhā sadā । tad-alaṁ duḥkha-bhogena svayatnā-sāditena vai ॥ 12 ॥
Seekers of happiness often foolishly amass a collection of sorrows. I have had enough of this self-inflicted suffering.
Verse 13
प्रिये कृपां मयि कुरु प्रार्थयामि कृताञ्जलिः । विश्रान्तिमभिवाञ्छामि चिरं स्वस्मिन् सुखात्मनि ॥ १३ ॥
priye kṛpāṁ mayi kuru prārthayāmi kṛtāñjaliḥ । viśrāntim-abhi-vāñchāmi ciraṁ svasmin sukhātmani ॥ 13 ॥
Beloved, please have mercy on me. With folded hands, I request a long rest in my own blissful self.
Verse 14
अहो दैवहता भासि ज्ञात्वापि त्वमिदं पदम् । तद्वश्रान्तिं परित्यज्य मुधा दुःखाय चेष्टसे ॥ १४ ॥
aho daiva-hatā bhāsi jñātvā-api tvam-idaṁ padam । tad-viśrāntiṁ parityajya mudhā duḥkhāya ceṣṭase ॥ 14 ॥
Alas, though you know this state, it seems you are struck by fate. Despite knowing it, you foolishly continue to seek sorrow.
Verse 15
इत्युक्ता सा प्रियं प्राह स्मयित्वेषन्मनोषिणी । नाथ ते तन्न विदितं पदं परमपावनम् ॥ १५ ॥
ityuktā sā priyaṁ prāha smayitvā-eṣan-manoṣiṇī । nātha te tan na viditaṁ padaṁ paramapāvanam ॥ 15 ॥
Thus spoken, she, slightly smiling, spoke to her beloved, "Lord, that supremely pure state is not known to you."
Verse 16
यत्र स्थिता न मुह्यन्ति पण्डिताः पावनाशयाः । तत्पदं दूरतस्तेऽस्ति भूस्थस्येव नभस्तलम् ॥ १६ ॥
yatra sthitā na muhyanti paṇḍitāḥ pāvanāśayāḥ । tat-padaṁ dūrataḥ te-asti bhūsthasya-iva nabhastalām ॥ 16 ॥
That state, where the wise and pure-hearted are not deluded, remains distant for you, like the sky is for one on the ground.
Verse 17
त्वया किञ्चित् सुविदितं भवेदविदितोपमम् । निमील्योन्मील्य वा नेत्रे तत्पदं न समीक्ष्यते ॥ १७ ॥
tvayā kiñcit suviditam bhavet-avidita-upamam । nimīlya-unmīlya vā netre tat-padam na samīkṣyate ॥ 17 ॥
You may know something, but not that state. That state is not seen by the closing or opening of your eyes.
Verse 18
अकृत्वा वापि कृत्वा वा न तल्लभ्येत कर्हिचित् । अगत्वा चापि वा गत्वा न तदासादयेत् पदम् ॥ १८ ॥
akṛtvā vā api kṛtvā vā na tat-labhyeta karhicit । agatvā ca api vā gatvā na tat-āsādayet padam ॥ 18 ॥
It is never attained through action or inaction. Without moving or moving, one cannot reach that state.
Verse 19
निमील्य कृत्वा गत्वा वा प्राप्तं पूर्ण कथं भवेत् । यवाष्टकमितेनैव पक्ष्मणोन्मीलितेन तु ॥ १९ ॥
nimīlya kṛtvā gatvā vā prāptaṁ pūrṇa kathaṁ bhavet । yava-aṣṭaka-mitena-eva pakṣmaṇaḥ-unmīlitena tu ॥ 19 ॥
How can the complete state be attained through closing, doing, or going, measured by the blink of an eyelash?
Verse 20
अन्तर्हितं यदि तदा ननु पूर्णं भवेत्पदम् । अहो ते मोहमाहात्म्यमाश्चर्य किमहं ब्रुवे ॥ २० ॥
antarhitaṁ yadi tadā nanu pūrṇaṁ bhavet-padam । aho te moham-āhātmyam-āścarya kim-ahaṁ bruve ॥ 20 ॥
If it were hidden within, the state would always be full. Oh, the grandeur of your delusion is truly astonishing — what more can I say?
Verse 21
यस्मिन् ब्रह्माण्डकोटीनां कोटयः कोणसंस्थिताः । पक्ष्मणोऽङ्गुलिमानस्योन्मीलनात्तत्तिरोहितम् ॥ २१ ॥
yasmin brahmāṇḍa-koṭīnāṁ koṭayaḥ koṇa-saṁsthitāḥ । pakṣmaṇaḥ aṅguli-mānasya unmīlanāt tat tirohitam ॥ 21 ॥
In which countless universes, positioned at different angles, is hidden within the width of an eyelash's opening?
Verse 22
शृणु राजकुमारैतत् तत्त्वसारं वदामि यत् । यावद् ग्रन्थिविभेदो न न तावत् सुखमृच्छति ॥ २२ ॥
śṛṇu rājakumāra etat tattva-sāraṁ vadāmi yat । yāvad granthi-vibhedo na na tāvat sukham ṛcchati ॥ 22 ॥
Listen, prince, I will reveal the essence of truth: until all the knots are broken, true happiness is not attained.
Verse 23
ग्रन्थयः कोटिशः सन्ति मोहरज्जुविवर्तिताः । तत्र स्वरूपासंवित्तिर्मोहरज्जुरुदीरिता ॥ २३ ॥
granthayaḥ koṭiśaḥ santi moha-rajju-vivartitāḥ । tatra svarūpa-asaṁvittiḥ moha-rajjuḥ udīritā ॥ 23 ॥
There are countless knots formed into ropes of delusion. The lack of self-awareness is described as this rope of delusion.
Verse 24
यत्र ता ग्रन्थयः सन्ति विपरीतग्रहात्मत्मिकाः । तत्राद्या देहमुख्येषु भवेदात्मत्वनिश्चयः ॥ २४ ॥
yatra tā granthayaḥ santi viparīta-graha-ātmakāḥ । tatra ādyā deha-mukhyeṣu bhavet-ātmatva-niścayaḥ ॥ 24 ॥
Wherever there are knots of distorted understanding, the initial certainty about the self is found in the inquiry into one’s own body. (This is jiva)
Verse 25
यद्वशादेष संसार आततो दुष्प्रतिक्रियः । तथा जगत्यनात्मत्वबुद्धिर्भानसमाश्रये ॥ २५ ॥
yad-vaśād-eṣa saṁsāra ātato duṣ-pratikriyaḥ । tathā jagati-anātmatva-buddhiḥ bhāna-samāśraye ॥ 25 ॥
This world, which spreads out and is hard to resist, is under the influence of someone. In the world, the belief in the non-self is based on perception. (This is ishvara)
Verse 26
एवं जीवेशभेदादिनिश्चया ग्रन्थयो मताः । एतच्चिरात् समुद्भूतं भूयः संवर्तितं च वै ॥ २६ ॥
evaṁ jīva-īśa-bheda-ādi-niścayā granthayaḥ matāḥ । etat cirāt samudbhūtam bhūyaḥ saṁvartitam ca vai ॥ 26 ॥
Thus, the beliefs that create a sense of separation between the individual soul (jiva) and the divine (Ishvara) are considered knots. These misconceptions have existed for a long time and are continuously being reformed.
Verse 27
ग्रन्थिरूपं समापन्नं पुरुषः पाशितस्ततः । तद्ग्रन्थिविस्त्रंसनतो बन्धान्मुक्तिः समीरिता ॥ २७ ॥
granthi-rūpaṁ samāpannaṁ puruṣaḥ pāśitaḥ tataḥ । tat-granthi-vistraṁsana-to bandhān-muktiḥ samīritā ॥ 27 ॥
A person bound by these knots is in bondage. Liberation from this bondage is achieved by loosening these knots.
Verse 28
यत्त्वं निमील्य नेत्रे स्वे पदमासादयस्यलम् । तत्पदं निजरूपं ते शुद्धसंविदनुत्तरम् ॥ २८ ॥
yat-tvaṁ nimīlya netre sve padam-āsādayasi alam । tat-padaṁ nija-rūpaṁ te śuddha-saṁvid anuttaram ॥ 28 ॥
When you close your eyes and fully realize your state, you attain your own true form, which is pure and supreme consciousness.
Verse 29
तदेवाखिलसंसारचित्रादर्शतलं महत् । कदा क्व केन रूपेण नास्ति तन्मे निरूपय ॥ २९ ॥
tad-eva-akhila-saṁsāra-citra-ādarśa-talaṁ mahat । kadā kva kena rūpeṇa na asti tan-me nirūpaya ॥ 29 ॥
That is the great mirror reflecting the entire world. Tell me, when, where, and in what form is it not so? Explain.
Verse 30
यदा यद्रूपतो यस्मिन्नेति ब्रूयाः स्वसंविदम् । तर्हि तत्कालदेशादेर्वन्ध्यापुत्रत्वमेव हि ॥ ३० ॥
yadā yad-rūpataḥ yasmin-na iti brūyāḥ sva-saṁvidam । tarhi tat-kāla-deśāt-ervandhyā-putratvam-eva hi ॥ 30 ॥
When someone says that your consciousness has a specific form, it is as limited as a son of a barren woman — impossible and without basis in time and space.
Verse 31
प्रतिबिम्बो निरादर्शो यथा नाथ तथैव तत् । तस्मात्तत्पदसंत्यागान्नास्ति कुत्रापि किञ्चन ॥ ३१ ॥
pratibimbo nirādarśo yathā nātha tathaiva tat । tasmāt-tat-pada-saṁtyāgān-nāsti kutrāpi kiñcana ॥ 31 ॥
Just as a reflection cannot exist without a mirror, so, O Lord, without that state, there is nothing anywhere.
Verse 32
तत्ते नेत्रोन्मीलनेन किमन्तरिततामियात् । यावदेवं विजानामीत्येवं ग्रन्थिर्दृढा भवेत् ॥ ३२ ॥
tat-te netra-unmīlanena kim-antaritatām-iyāt । yāvat-evaṁ vijānāmi-iti-evaṁ granthiḥ dṛḍhā bhavet ॥ 32 ॥
By opening your eyes, what would it conceal? As long as you think this way, the knot remains tightly bound.
Verse 33
तावन्न तत्पदं प्राप्तं यत्प्राप्तं स्यान्न तद्भवेत् । निमील्योन्मील्य वा नेत्रे यत्प्राप्तं मन्यसे पदम् ॥ ३३ ॥
tāvat-na tat-padaṁ prāptaṁ yat-prāptaṁ syāt-na tad-bhavet । nimīlya-unmīlya vā netre yat-prāptaṁ manyase padam ॥ 33 ॥
As long as that state is not attained, what you achieve is not that. Whether you close or open your eyes, what you believe you’ve attained is not that state.
Verse 34
तन्न पूर्णपदं यस्मात् परिच्छेदात् क्रियादितः । कुत्र नाथ महासंविन्नास्ति कालानलप्रभा ॥ ३४ ॥
tann pūrṇapadaṃ yasmāt paricchedāt kriyāditaḥ । kutra nātha mahāsaṃvinnāsti kālānalaprabhā ॥ 34 ॥
Therefore, that which is complete and undivided is always present, even when limited by actions. Where, O Lord, is that protector not found, like the brilliant light of the eternal flame?
Verse 35
स्वात्मीकरोति याऽनल्पकल्पनेन्धनसंचयम् । न ते कर्तव्यसंशेषो विज्ञाय परमं पदम् ॥ ३५ ॥
svātmī-karoti yā-an-alpa-kalpanā-indhana-saṁcayam । na te kartavya-saṁśeṣaḥ vijñāya paramaṁ padam ॥ 35 ॥
It reveals one's own self with profound insight, much like the buildup of fuel. Once you understand the supreme state, no further duties remain for you.
Verse 36
त्यज ग्रन्थिं सन्निरुध्य पश्यामीति हृदि स्थिताम् । इदं नाहमिति ग्रन्थिमुन्मूलय परां दृढाम् ॥ ३६ ॥
tyaja granthiṁ sanni-rudhya paśyāmīti hṛdi sthitām । idaṁ na-aham-iti granthim-unmūlaya parāṁ dṛḍhām ॥ 36 ॥
Abandon the knot of "I see," which is rooted in the heart. Uproot the deep, firm knot of "This is not I"
Verse 37
पश्य सर्वत्र चात्मानमखण्डानन्दबृहितम् । पश्यात्मन्यखिलं लोकं दर्पणप्रतिबिम्बवत् ॥ ३७ ॥
paśya sarvatra ca ātmānam akhaṇḍānanda-bṛhitam । paśya ātmani akhilaṁ lokaṁ darpaṇa-pratibimba-vat ॥ 37 ॥
See the self everywhere, filled with unbroken bliss. Observe the entire world within the self, just as a reflection appears in a mirror.
Verse 38
सर्वत्राखिलमात्मानमिति भूयो न भावयन् । शेषमभ्युपगम्यान्तः स्वस्थो भव निजात्मना ॥ ३८ ॥
sarvatra-akhilam-ātmānam-iti bhūyaḥ na bhāvayan । śeṣam-abhyupagamya-antaḥ svasthaḥ bhava nija-ātmanā ॥ 38 ॥
Without further contemplation, turn inward and see the entire self present everywhere. Then, find peace in being with your own self.
Verse 39
इति प्रियोदितं श्रुत्वा हेमचूडः सिताशयः । विदित्वा पुर्णमात्मानं सर्वत्र भ्रान्तिविर्जितः ॥ ३९ ॥
iti priyoditaṁ śrutvā hemacūḍaḥ sitāśayaḥ । viditvā pūrṇam ātmānam sarvatra bhrānti-virjitaḥ ॥ 39 ॥
Hearing the words of his beloved, Hemachuda, with a pure heart, recognized his complete self everywhere and thus was freed from delusion.
Verse 40
क्रमात् पूर्णसमावेशासादनात् स्थिरभावनः । विहरन् सर्वदा हेमलेखादियुवतीगणैः ॥ ४० ॥
kramāt pūrṇa-samāveśa-āsādanāt sthira-bhāvanaḥ । viharan sarvadā hemalekha-ādi-yuvatī-gaṇaiḥ ॥ 40 ॥
Gradually, by achieving deep immersion and steady contemplation, he remained constantly absorbed, spending his time with Hemalekha and groups of young women.
Verse 41
शासन् राज्य समृद्धं स्व जित्वा शत्रुगणं रणे । शास्त्राणि श्रावयन् शृण्वन्नर्जयन् धनसंचयम् ॥ ४१ ॥
śāsan rājyam samṛddham sva jitvā śatru-gaṇam raṇe । śāstrāṇi śrāvayan śṛṇvan arjayan dhana-saṁcayam ॥ 41 ॥
Ruling his prosperous kingdom, conquering enemies in battle, imparting scriptures to others, listening to them, and accumulating wealth.
Verse 42
अश्वमेधराजसूयाद्यैर्यजन् क्रतुमुख्यकैः । वर्षाणामयुते द्वे वै जीवन्मुक्तो भुवि स्थितः ॥ ४२ ॥
aśvamedha-rājasūya-adyaiḥ yajān kratumuḥyakaiḥ । varṣāṇām ayute dve vai jīvanmukto bhuvi sthitaḥ ॥ 42 ॥
By performing Ashvamedha, Rajasuya, and other major sacrifices, he remained on earth for twenty thousand years as a liberated soul.
Verse 43
जीवन्मुक्तदशासंस्थं निशाम्य तनयं नृपः । मुक्ताचूडश्च तद्भ्राता मणिचूडोऽप्यचिन्तयत् ॥ ४३ ॥
jīvanmukta-daśā-saṁstham niśāmya tanayaṁ nṛpaḥ । muktācūḍaś ca tad-bhrātā maṇicūḍaḥ api acintayat ॥ 43 ॥
Seeing his son established in the state of liberation while still living, the king, along with Muktachuda and his brother Manichuda, also reflected on this.
Verse 44
किमयं पूर्ववन्नेह लक्ष्यते सर्वथा किल । सुखे न हृष्यत्यत्यन्तं दुःखे नोद्विजते तथा ॥ ४४ ॥
kim ayam pūrvavat na iha lakṣyate sarvathā kila । sukhe na hṛṣyati atyantam duḥkhe na udvijate tathā ॥ 44 ॥
Why does he not appear here as before, neither excessively rejoicing in happiness nor disturbed by sorrow?
Verse 45
लाभालाभौ शत्रुमित्रे साम्यात् पश्यति वै कुतः । करोति राजकार्याणि नटवद् रङ्गमण्डले ॥ ४५ ॥
lābha-ālābhau śatru-mitre sāmyāt paśyati vai kutaḥ । karoti rājakāryāṇi naṭavat raṅga-maṇḍale ॥ 45 ॥
Why does he view gain and loss, enemy and friend with equanimity, performing his royal duties as if merely acting on a stage?
Verse 46
कापिशायनपायीव सदा मत्तोऽभिलक्ष्यते । सदान्यत्र गतस्वान्त इव कृत्यं करोत्यलम् ॥ ४६ ॥
kāpiśāyana-pāyīva sadā mattaḥ abhilaṣyate । sadā anyatra gata-svānta iva kṛtyam karoti alam ॥ 46 ॥
He always seems intoxicated, like someone drinking an intoxicating beverage, with his mind elsewhere, yet he performs his duties adequately, as if detached.
Verse 47
तत्केन हेतुना चेति तमासाद्य रहः क्वचित् । अपृच्छतां हेमचूडं कुत एवं भवानिति ॥ ४७ ॥
tat kena hetunā ca iti tam āsādya rahaḥ kvacit । apṛcchatāṁ hemacūḍaṁ kuta evaṁ bhavān iti ॥ 47 ॥
For what reason, and approaching him privately, they asked Hemachuda, "Why are you like this?"
Verse 48
ततः स्वस्थितिमाचख्यौ हेमचूडस्तयोः क्रमात् । तावुभौ भ्रातृपितरौ हेमचूडेन बोधितौ ॥ ४८ ॥
tataḥ sva-sthitim ācakhyau hemacūḍaḥ tayoḥ kramāt । tau ubhau bhrātṛ-pitarau hemacūḍena bodhitau ॥ 48 ॥
Hemachuda then gradually explained his state to them, enlightening both his brother and father.
Verse 49
आसादितपरंतत्त्वौ जीवन्मुक्तौ बभूवतुः । अथ मन्त्रिगणोऽप्येवं राज्ञः श्रुत्वा जगद्गतिम् ॥ ४९ ॥
āsādita-param-tattvau jīvan-muktau babhūvatuḥ । atha mantri-gaṇaḥ api evaṁ rājñaḥ śrutvā jagad-gatim ॥ 49 ॥
Having attained the supreme truth, they became liberated while living. Hearing this, the ministers also understood the nature of the world.
Verse 50
विचार्य स्वात्मनो भावं ज्ञातज्ञेयोऽभवत्तदा । एवं विशालनगरे क्रमेणैव परस्परम् ॥ ५० ॥
vicārya sva-ātmanaḥ bhāvam jñāta-jñeyaḥ abhavat tadā । evaṁ viśāla-nagare krameṇa eva parasparam ॥ 50 ॥
Considering the nature of their own selves, they became knowers of the knowable. Thus, in the city of Vishala, they gradually and mutually understood this.
Verse 51
उपदेशाद् विदुः सर्वे तत्त्वमाबालगोपकाः । नरा नार्यो बालवृद्धा दासा दासीगणा अपि ॥ ५१ ॥
upadeśāt viduḥ sarve tattvam ābāla-gopakāḥ । narāḥ nāryaḥ bāla-vṛddhāḥ dāsāḥ dāsī-gaṇāḥ api ॥ 51 ॥
From the teachings, everyone came to understand the truth, including children, cowherds, men, women, the young and old, as well as male and female servants.
Verse 52
ज्ञातज्ञेयास्त्यक्तदेहाहंभावा अभवन् खलु । न तत्र कस्यचित् कामः क्रोधो वा लोभ एव वा ॥ ५२ ॥
jñāta-jñeyāḥ tyakta-deha-ahaṁ-bhāvāḥ abhavan khalu । na tatra kasyacit kāmaḥ krodhaḥ vā lobhaḥ eva vā ॥ 52 ॥
Having realized the ultimate truth and abandoned identification with the body, they became free from desire, anger, and greed.
Verse 53
अनाहृतोऽस्ति बालस्य स्थविरस्यापि वा क्वचित् । आहृतैः क्रोधकामाद्यैर्व्यवहारपरायणाः ॥ ५३ ॥
anāhṛtaḥ asti bālasya sthavirasya api vā kvacit । āhṛtaiḥ krodha-kāma-ādyaiḥ vyavahāra-parāyaṇāḥ ॥ 53 ॥
Whether a child or an elder, if one is not truly knowledgeable, they often display traits like anger and desire, remaining engaged in worldly affairs.
Verse 54
बालं माता खेलयति परतत्त्वस्य वार्तया । दासा दास्यः स्वामिनं स्वं सदा परिचरन्ति वै ॥ ५४ ॥
bālam mātā kheḷayati paratattvasya vārttayā । dāsā dāsyaḥ svāminam svam sadā paricaranti vai ॥ 54 ॥
The mother plays with the child while discussing the supreme truth. Both male and female servants consistently serve their master in the same manner.
Verse 55
परतत्त्वपरैर्वाक्यैर्व्याहरन्तः परस्परम् । नटा नाटयं वितन्वन्ति पात्रैस्तत्त्वप्रसङ्गजैः ॥ ५५ ॥
paratattva-paraiḥ vākyaiḥ vyāharantaḥ parasparam । naṭāḥ nāṭyam vitanvanti pātraiḥ tattva-prasaṅga-jaiḥ ॥ 55 ॥
While discussing the supreme truth with words, actors perform dramas with characters embodying that truth.
Verse 56
विवेकवार्तापरमं वचो गायन्ति गायकाः । विदूषका दूषयन्ति लोकव्यवहृतिं सदा ॥ ५६ ॥
viveka-vārtā-paramam vacaḥ gāyanti gāyakāḥ । vidūṣakāḥ dūṣayanti loka-vyavahṛtim sadā ॥ 56 ॥
Singers deliver songs centered on the wisdom of discernment, while jesters consistently critique worldly affairs.
Verse 57
शास्त्राणि पाठयन्ति स्म विद्वांसः पाठकान् जनान् । परतत्त्वविचारार्हैरुदाहरणमण्डलैः ॥ ५७ ॥
śāstrāṇi pāṭhayanti sma vidvāṁsaḥ pāṭhakān janān । paratattva-vicāra-arhaiḥ udāharaṇa-maṇḍalaiḥ ॥ 57 ॥
Scholars teach scriptures to students, providing examples that aid in understanding the supreme truth.
Verse 58
एवं तत्र नरा नार्यो दासा दास्यो नटा विटाः । भृत्या भटा मन्त्रिणश्च शिल्पिनो वारयोषितः ॥ ५८ ॥
evaṁ tatra narāḥ nāryaḥ dāsāḥ dāsyaḥ naṭāḥ viṭāḥ । bhṛtyāḥ bhaṭāḥ mantriṇaḥ ca śilpinaḥ vāra-yoṣitaḥ ॥ 58 ॥
Thus, in that place, men and women, male and female servants, actors, jesters, attendants, soldiers, ministers, artisans, and courtesans.
Verse 59
सर्वे वेदितवेद्यास्ते विशालनगरेऽभवन् । प्राक्संस्कारबलेनैव व्यवहारपरायणाः ॥ ५९ ॥
sarve veditavedyāḥ te viśāla-nagare abhavan । prāk-saṁskāra-balena-eva vyavahāra-parāyaṇāḥ ॥ 59 ॥
All of them became knowers of the knowable in the city of Vishala, while continuing their worldly affairs, influenced by the strength of their previous impressions.
Verse 60
न संस्मरति संवृत्तं शुभं वाप्यशुभं तथा । भविष्यद् नानुसन्धत्ते हर्षशोकादिसाधनम् ॥ ६० ॥
na saṁsmarati saṁvṛttam śubham vā api aśubham tathā । bhaviṣyat na anusandhatte harṣa-śoka-ādi-sādhanam ॥ 60 ॥
They neither remember the past, whether good or bad, nor contemplate the future as causes of joy or sorrow.
Verse 61
वर्तमाने स्मयन् हृष्यन् खिद्यन् क्रुध्यन्निवान्वहम् । मधुक्षीब इवात्यन्तं व्यवहारपरो जनः ॥ ६१ ॥
vartamāne smayan hṛṣyan khidyan krudhyan nivānvaham । madhu-kṣība iva atyantam vyavahāra-paraḥ janaḥ ॥ 61 ॥
Situated in the present, a person, like one intoxicated with honey, smiles, rejoices, grieves, and gets angry, remaining deeply engaged in worldly affairs.
Verse 62
एवंविधं तन्नगरमृषयः सनकादयः । प्रसिद्धविद्यानगरमित्याख्यमूचुरागताः ॥ ६२ ॥
evaṁvidham tan nagaram ṛṣayaḥ sanakādayaḥ । prasiddha-vidyā-nagaram iti ākhyam ūcur āgatāḥ ॥ 62 ॥
Such was that city which sages like Sanaka called the famous city of knowledge upon arriving.
Verse 63
यत्र कीराः पञ्जरस्था अपि वाचो वदन्ति वै । चितिरूपं स्वमात्मानं भजध्वं चेत्यवर्जितम् ॥ ६३ ॥
yatra kīrāḥ pañjara-sthā api vāco vadanti vai । citi-rūpaṁ svam ātmānaṁ bhajadhvaṁ ceti avarjitam ॥ 63 ॥
Where even caged parrots continuously repeat, "Worship your own self in the form of consciousness."
Verse 64
नास्ति चेत्यं चितेरन्यद् दर्पणप्रतिबिम्बवत् । चितिश्चेत्यं चितिरहं चितिः सर्वं चराचरम् ॥ ६४ ॥
nāsti cetyam citer anyad darpaṇa-pratibimba-vat । citiḥ cetyam citiḥ aham citiḥ sarvam cara-acaram ॥ 64 ॥
There is nothing known apart from consciousness, just like a reflection in a mirror. Consciousness is the only thing that is known; I am consciousness, and everything, both moving and stationary, is consciousness.
Verse 65
यतः सर्वं चितिमनु भाति सा तु स्वतन्त्रतः । अतश्चितिं जनाः सर्वभासिनीं सर्वसंश्रयाम् ॥ ६५ ॥
yataḥ sarvam citim anu bhāti sā tu svatantrataḥ । ataḥ citim janāḥ sarva-bhāsinīṁ sarva-saṁśrayām ॥ 65 ॥
Since everything shines because of consciousness, which is independent, people, revere consciousness as it illuminates and supports all.
Verse 66
भजध्वं भ्रान्तिमुत्सृज्य चितिमात्रं सुदृष्टयः । तिर्यञ्चोऽप्येवमत्यन्तं यत्र वाचो वदन्ति वै ॥ ६६ ॥
bhajadhvaṁ bhrāntim utsṛjya citimātraṁ su-dṛṣṭayaḥ । tiryañcaḥ api evam atyantam yatra vācaḥ vadanti vai ॥ 66 ॥
Worship pure consciousness with clear vision, abandoning illusion. Even animals in such a place speak these words.
Verse 67
प्रसिद्धविद्यानगरं तदद्यापि प्रचक्षते । एवं तत्र पुरा हेमलेखया खलु बोधितः ॥ ६७ ॥
prasiddha-vidyā-nagaraṁ tad adya api pracakṣate । evaṁ tatra purā hemalekhayā khalu bodhitaḥ ॥ 67 ॥
Even today, that place is known as the famous city of knowledge. There, Hemalekha once provided enlightenment.
Verse 68
हेमचूडोऽभवद् विद्वान् जीवन्मुक्तस्तथेतरे । स्त्रीबालप्रमुखाः सर्वे जाता ज्ञातपरावराः ॥ ६८ ॥
hemacūḍo abhavad vidvān jīvanmuktaḥ tathā itare । strī-bāla-pramukhāḥ sarve jātā jñāta-parāvarāḥ ॥ 68 ॥
Hemachuda attained wisdom and liberation while still alive, and others, including women, children, and various individuals, all came to understand both the highest and lowest truths.
Verse 69
तस्माच्छ्रेयोनिदानं तु सत्सङ्गः प्रथमं भवेत् । तस्माच्छ्रेयोवाञ्छने तु सत्संश्रयपरो भवेत् ॥ ६९ ॥
tasmāt śreyo-nidānaṁ tu satsangaḥ prathamaṁ bhavet । tasmāt śreyo-vāñchane tu sat-saṁśraya-paraḥ bhavet ॥ 69 ॥
Therefore, the source of true well-being is association with the wise. To achieve well-being, one should first seek refuge with the wise.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Elucidation of Ultimate Knowledge and Consciousness. It includes 69 verses detailing core themes like "athā'paśyad-hemalekhā priyaṁ prāpta-parasthitim । na cālayat para-padāt tataḥ so'pi muhūrtataḥ ॥ 1 ॥", "prabuddha unmīlya netre apaśyat sa-priyaṁ jagat । bhūyas-tat-pada-viśrāntim-īhamāno'ti-vegataḥ ॥ 2 ॥", "netre ninyamīlayad-yāvad-abravīt tāvadeva sā । priyaṁ haste samādāya sudhā-sundara-bhāṣiṇī ॥ 3 ॥".A sacred Shakta text revealing the supreme mystery of Tripura (the Divine Mother) — a dialogue between Dattatreya and Parashurama on consciousness, creation, and liberation.