रागद्वेषविनिर्मुक्तः सर्वभूतहिते रतः। दृढबोधश्च धीरश्च स गच्छेत्परमं पदम्
Freed from attachment and aversion, devoted to the welfare of all beings, firm in knowledge and steadfast, such a one attains the supreme state.
घटे भिन्ने घटाकाश आकाशे लीयते यथा। देहाभावे तथा योगी स्वरूपे परमात्मनि
Just as when a pot is broken, the space within it merges into space, so when the body is gone, the yogi merges into his own true Self, the supreme Self.
उक्तेयं कर्मयुक्तानां मतिर्यान्तेऽपि सा गतिः। न चोक्ता योगयुक्तानां मतिर्यान्तेऽपि सा गतिः
This teaching is for those engaged in action; even if their understanding ends, that is their path. But it is not said for those established in yoga; even if their understanding ends, that is their path.
या गतिः कर्मयुक्तानां सा च वागिन्द्रियाद्वदेत्। योगिनां या गतिः क्वापि ह्यकथ्या भवतोर्जिता
The path of those engaged in action is spoken of by speech and the senses; but the path of yogis, wherever it may be, is inexpressible and attained by them.
एवं ज्ञात्वा त्वमुं मार्गं योगिनां नैव कल्पितम्। विकल्पवर्जनं तेषां स्वयं सिद्धिः प्रवर्तते
Knowing thus this path, which is not imagined by yogis, and abandoning all conceptualization, their realization arises of itself.
तीर्थे वान्त्यजगेहे वा यत्र कुत्र मृतोऽपि वा। न योगी पश्यते गर्भं परे ब्रह्मणि लीयते
Whether at a sacred place, in an outcaste's house, or dying anywhere, the yogi does not see the womb again, but merges into the supreme Brahman.
सहजमजमचिन्त्यं यस्तु पश्येत्स्वरूपं घटति यदि यथेष्टं लिप्यते नैव दोषैः। सकृदपि तदभावात्कर्म किंचिन्नकुर्यात् तदपि न च विबद्धः संयमी वा तपस्वी
Whoever perceives his own innate, unborn, inconceivable nature, acts as he wishes, yet is not tainted by faults; even if he does nothing, due to the absence of ego, he is neither bound nor a renunciant nor an ascetic.
निरामयं निष्प्रतिमं निराकृतिं निराश्रयं निर्वपुषं निराशिषम्। निर्द्वन्द्वनिर्मोहमलुप्तशक्तिकं तमीशमात्मानमुपैति शाश्वतम्
Free from disease, without equal, formless, without support, bodiless, without desire, beyond duality and delusion, with unceasing power—he attains that eternal Lord, the Self.
वेदो न दीक्षा न च मुण्डनक्रिया गुरुर्न शिष्यो न च यन्त्रसम्पदः। मुद्रादिकं चापि न यत्र भासते तमीशमात्मानमुपैति शाश्वतम्
Where there is neither the Veda, nor initiation, nor the rite of shaving the head, neither teacher nor disciple, nor the accomplishment of mystical devices, nor even gestures and the like—there, one attains the eternal Self, the Lord.
न शाम्भवं शाक्तिकमानवं न वा पिण्डं च रूपं च पदादिकं न वा। आरम्भनिष्पत्तिघटादिकं च नो तमीशमात्मानमुपैति शाश्वतम्
There is neither the Shaiva, Shakta, nor Manava path, nor the physical body, nor form, nor steps such as padā, nor beginnings, completions, or vessels—there, one attains the eternal Self, the Lord.
यस्य स्वरूपात्सचराचरं जग- दुत्पद्यते तिष्ठति लीयतेऽपि वा। पयोविकारादिव फेनबुद्बुदा- स्तमीशमात्मानमुपैति शाश्वतम्
From whose own nature the entire moving and unmoving world arises, abides, and dissolves—just as foam and bubbles arise from the transformation of water—there, one attains the eternal Self, the Lord.
नासानिरोधो न च दृष्टिरासनं बोधोऽप्यबोधोऽपि न यत्र भासते। नाडीप्रचारोऽपि न यत्र किञ्चि- त्तमीशमात्मानमुपैति शाश्वतम्
Where there is neither breath control, nor gaze, nor posture, neither knowledge nor ignorance, nor even the movement of channels—there, one attains the eternal Self, the Lord.
नानात्वमेकत्वमुभत्वमन्यता अणुत्वदीर्घत्वमहत्त्वशून्यता। मानत्वमेयत्वसमत्ववर्जितं तमीशमात्मानमुपैति शाश्वतम्
Where there is neither multiplicity nor unity, neither both nor otherness, neither minuteness, length, greatness, nor emptiness, neither measure, object, equality—there, one attains the eternal Self, the Lord.
सुसंयमी वा यदि वा न संयमी सुसंग्रही वा यदि वा न संग्रही। निष्कर्मको वा यदि वा सकर्मक- स्तमीशमात्मानमुपैति शाश्वतम्
Whether one is well-disciplined or undisciplined, whether one is well-collected or uncollected, whether one is without action or with action—there, one attains the eternal Self, the Lord.
मनो न बुद्धिर्न शरीरमिन्द्रियं तन्मात्रभूतानि न भूतपञ्चकम्। अहंकृतिश्चापि वियत्स्वरूपकं तमीशमात्मानमुपैति शाश्वतम्
Where there is neither mind nor intellect, nor body nor senses, nor subtle elements, nor the five gross elements, nor even ego or the nature of space—there, one attains the eternal Self, the Lord.
विधौ निरोधे परमात्मतां गते न योगिनश्चेतसि भेदवर्जिते। शौचं न वाशौचमलिङ्गभावना सर्वं विधेयं यदि वा निषिध्यते
When, in creation and dissolution, one has reached the Supreme Self, and the mind of the yogi is free from division, then purity and impurity, and the sense of signs, all may be prescribed or prohibited.
मनो वचो यत्र न शक्तमीरितुं नूनं कथं तत्र गुरूपदेशता। इमां कथामुक्तवतो गुरोस्त- द्युक्तस्य तत्त्वं हि समं प्रकाशते
Where mind and speech are unable to express, how can there be the instruction of a teacher? Yet, when the teacher has spoken this teaching, its truth shines forth equally.
इति द्वितीयोऽध्यायः
Thus ends the second chapter.
गुणविगुणविभागो वर्तते नैव किञ्चित् रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम्। गुणविगुणविहीनं व्यापकं विश्वरूपं कथमहमिह वन्दे व्योमरूपं शिवं वै
There is no division of qualities and non-qualities; nothing at all; free from attraction and aversion, pure, without elaboration; devoid of qualities and non-qualities, all-pervading, of universal form—how can I worship here the Shiva who is of the nature of space?
श्वेतादिवर्णरहितो नियतं शिवश्च कार्यं हि कारणमिदं हि परं शिवश्च। एवं विकल्परहितोऽहमलं शिवश्च स्वात्मानमात्मनि सुमित्र कथं नमामि
Devoid of white and other colors, always Shiva; this effect and cause is indeed the supreme Shiva. Thus, free from distinctions, I am pure Shiva; how can I worship my own Self within myself, O Sumitra?
निर्मूलमूलरहितो हि सदोदितोऽहं निर्धूमधूमरहितो हि सदोदितोऽहम्। निर्दीपदीपरहितो हि सदोदितोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम्
Without root or rootlessness, I am ever arisen; without smoke or smokiness, I am ever arisen; without lamp or lampness, I am ever arisen; I am the nectar of knowledge, of equal taste, like the sky.
निष्कामकाममिह नाम कथं वदामि निःसङ्गसङ्गमिह नाम कथं वदामि। निःसारसाररहितं च कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्
How can I speak of desireless desire here? How can I speak of unattached attachment here? How can I speak of essence-less essence here? I am the nectar of knowledge, of equal taste, like the sky.
अद्वैतरूपमखिलं हि कथं वदामि द्वैतस्वरूपमखिलं हि कथं वदामि। नित्यं त्वनित्यमखिलं हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्
How can I speak of the nondual form of all? How can I speak of the dual form of all? How can I speak of the eternal and non-eternal nature of all? I am the nectar of knowledge, of equal taste, like the sky.
स्थूलं हि नो नहि कृशं न गतागतं हि आद्यन्तमध्यरहितं न परापरं हि। सत्यं वदामि खलु वै परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्
I am neither gross nor subtle, neither coming nor going, without beginning, end, or middle, neither higher nor lower. Truly, I speak the ultimate reality: I am the nectar of knowledge, of equal taste, like the sky.
संविद्धि सर्वकरणानि नभोनिभानि संविद्धि सर्वविषयांश्च नभोनिभांश्च। संविद्धि चैकममलं न हि बन्धमुक्तं ज्ञानामृतं समरसं गगनोपमोऽहम्
Consciousness is all the senses, like the sky; consciousness is all the objects, like the sky; consciousness is one and pure, neither bound nor liberated. I am the nectar of knowledge, of equal taste, like the sky.
दुर्बोधबोधगहनो न भवामि तात दुर्लक्ष्यलक्ष्यगहनो न भवामि तात। आसन्नरूपगहनो न भवामि तात ज्ञानामृतं समरसं गगनोपमोऽहम्
I am not dense with difficult or easy comprehension, O dear one; I am not dense with difficult or easy perception, O dear one; I am not dense with nearness of form, O dear one. I am the nectar of knowledge, of equal taste, like the sky.
निष्कर्मदहनो ज्वलनो भवामि निर्दुःखदुःखदहनो ज्वलनो भवामि। निर्देहदेहदहनो ज्वलनो भवामि ज्ञानामृतं समरसं गगनोपमोऽहम्
I am the fire that burns up actionlessness; I am the fire that burns up both sorrow and the absence of sorrow. I am the fire that burns up both embodiment and disembodiment. I am the nectar of knowledge, of one taste, vast as the sky.
निष्पापपापदहनो हि हुताशनोऽहं निर्धर्मधर्मदहनो हि हुताशनोऽहम्। निर्बन्धबन्धदहनो हि हुताशनोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम्
I am truly the fire that burns up both sinlessness and sin; I am truly the fire that burns up both righteousness and unrighteousness. I am truly the fire that burns up both bondage and freedom from bondage. I am the nectar of knowledge, of one taste, vast as the sky.
निर्भावभावरहितो न भवामि वत्स निर्योगयोगरहितो न भवामि वत्स। निश्चित्तचित्तरहितो न भवामि वत्स ज्ञानामृतं समरसं गगनोपमोऽहम्
I am without both existence and non-existence, O child; I am without both union and non-union, O child. I am without both mind and absence of mind, O child. I am the nectar of knowledge, of one taste, vast as the sky.
निर्मोहमोहपदवीति न मे विकल्पो निःशोकशोकपदवीति न मे विकल्पः। निर्लोभलोभपदवीति न मे विकल्पो ज्ञानामृतं समरसं गगनोपमोऽहम्
There is no notion in me of either delusion or freedom from delusion; there is no notion in me of either sorrow or freedom from sorrow. There is no notion in me of either greed or freedom from greed. I am the nectar of knowledge, of one taste, vast as the sky.