REMONSTRATION OF SIKHIDHWAJA.
Argument.--Further exhortations to spiritual knowledge and its
confirmations.
Sikhidhwaja said:--O sage, it is by thy good grace, that I am freed
from my ignorance, and brought under the light of truth; my doubts are
removed, and I am situated with my tranquillity of my spirit.
2. I have become as one knowing the knowable, and sits taciturn after
crossing over the sea of delusion; I am quiet by quitting my egoism,
and am set out of all disquiet by my knowledge of true self.
3. O! how long a time have I wandered, amidst the mazy depths of the
world; after which I have now arrived to the safe harbour of my peace
and security.
4. Being so situated, O sage, I perceive neither my egoism, nor the
existence of the three worlds; it is ignorance to believe in their
existence, but I am taught to believe in Brahma alone.
5. Kumbha replied:--How is it possible for the egoism, tuism or suism
of any body, to exist anywhere; when this universe, this air and sky,
have not their existence anywhere.
6. Sit quiet as usual be calm and as silent as a sage; and remain as
still as the calm ocean, without the perturbation of the waves and
whirl pools within its bosom.
7. Such is the quiet and tranquil state of Brahma, who is always one
and the same as he is; and the words I, thou, this and that, and the
world, are as void of meaning, as the universal vacuity, is devoid of
anything.
8. What you call the world is a thing, having neither its beginning
nor its end; it is the wonder of the Intellect, to shine as the clear
light, which fills the etherial firmament.
9. The changes that appear to take place in the spirit of God, are as
extraneous as the different colours that paint the vault of heaven,
and the various jewelleries which are wrought upon gold; these have no
intrinsic essentiality, and never affect the tranquillity of the divine
spirit, nor the uniform serenity of the empty sky, nor the nature of
the pure metal of gold.
10. As the Lord is self-born, so is his eternal will inherent in and
born with himself; and what we call as free will or fate, depend on the
nature of our knowledge of them.
11. Think yourself as something, and you become a bondsman to your
desires; but believe yourself as nothing, and you are as free and
enfranchised as free air itself.
12. It is the certain knowledge or conviction of thyself as a
reality, and that thou art subject either to bondage or freedom, that
constitutes thy personality.
13. It is the privation of thy knowledge of thyself or thy egoistic
personality, that leads thee to thy consummation; whereas thy knowledge
of thy personality exposes thee to danger; therefore think thyself as
himself and not thyself (according to the formula ("so ham ana ham,"
_i.e._ I am he and not myself) and thou art safe from all calamity.
(This is no more than one's self resignation to God)).
14. No sooner you get rid of the conviction of yourself, than your
soul is enlightened by the light of true knowledge; and you lose the
sense of your personality, and become consummated in your knowledge of
yourself as one with the Holy spirit.
15. The inscrutable nature of God admits of no cause, because causality
refers only to what is caused and cannot come to existence without a
cause, and not to the uncaused cause of all.
16. As we have no knowledge of an object which is not in existence, so
we cease to have any knowledge of our personality, if we but cease to
consider ourselves as caused and created beings. (The sophists to think
themselves as increate and say--_man an wakt budam ke hichak nabud_,
_i.e._ I exist from a time when there was nothing in existence).
17. What is this world to us if we are unconscious of ourselves, and
if we are freed from our knowledge of the objective world, we see but
the supreme soul remaining after all.
18. Whatever is manifest here before us, is all situated in the spirit
of the lord; all these are transcendent, and are situated as such and
same with the full and transcendental spirit of God. (The fulness of
the world, abides in the fulness of the divine spirit).
19. Therefore all these that are protuberant to view, are as figures
carved on a rock; and the light that pervades the whole, is but the
glory of the great God.
20. In absence of this visionary world from view, its light which is
more pellucid than that of the transparent firmament will vanish away
into nothing.
21. The insensible world seems to move about as a shadow or phantom in
the air, whence it is called _jagat_ or the moving world; but he alone
sees it in its true light, who views it as motionless and without its
sense of mobility, and as perfectly sedate and stationary in the spirit
of God.
22. When the sight of the visibles, together with the sense of
sensibles and the feelings of the mind, become insipid to the torpid
soul that is absorbed in divine meditation; it is then called by the
wise as _nirvána_ absorption or the full light and knowledge of God.
23. As the breezeless winds sink in the air, and the jewellery melts in
its gold; so doth the protruding form of the world, subside in the even
spirit of God.
24. The sight of the world and the perceptions of the mind, which
testify the existence of the world unto us, are but the representations
of Brahma; as the false mirage, represents the water in the desert
sands.
25. As when the vast body of water subsists without a wave to ruffle
its surface, so doth the spirit of God remain in its state of calmness,
when it is free from its operation of creation.
26. The creation is identic with Brahma, as the lord is the same with
his creation, and this is true from the dictum of the veda, which says,
"All this is Brahma, and Brahma is this (_to pan_)".
27. The meaning of the word Brahma or immensity, equally establishes
the existence of the world; as the signification of the word world or
cosmos, establishes the entity of Brahma.
28. The meaning of all words taken collectively, expresses a multitude;
which is synonymous with Brahma--the great and immense aggregate of the
whole.
29. And if we reject the sense of the greatness of God and of the
world, as they are usually meant to express, yet the little or
minuteness of God that remains at last, is so very minute that words
cannot express it. (So the sruti, neither the greatness nor minuteness
of God is expressible by words).
30. The lord that remains as the inherent and silent soul of all
bodies, is yet but one soul in the aggregate; he remains as a huge
mountain of his intelligence, as in the form of the whole of this
universal cosmos.