आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित्। स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम्
Space is pervaded by That, yet That is not pervaded by anything; it remains both outside and inside, unbounded and uninterrupted.
सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः। आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत्
Because it is subtle, invisible, and without qualities, yogis have described it as a support; gradually, that support itself becomes the support.
सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत्। तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः
But when, through constant practice, one becomes without support, then by merging into That, one dissolves, free from all inner qualities and faults.
विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च। एकमेव विनाशाय ह्यमोघं सहजामृतम्
For the poison of the world, fierce and causing the stupor of delusion, there is only one unfailing, innate nectar for its destruction.
भावगम्यं निराकारं साकारं दृष्टिगोचरम्। भावाभावविनिर्मुक्तमन्तरालं तदुच्यते
That which is known through experience, formless yet appearing with form, beyond both existence and non-existence—this is called the intermediate state.
बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते। अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत्
The external world is called the manifest; the inner is said to be nature; what lies between the inner and the innermost is to be known, like the water inside a coconut.
भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम्। मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत्
Mistaken knowledge is external, true knowledge is in the middle; what is subtler than the middle is to be known, like the water inside a coconut.
पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः। तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः
Just as on the full moon night there is only one perfectly pure moon, so too, one should see That as one; seeing it as two is a mistaken view.
अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः। दाता च धीरतामेति गीयते नामकोटिभिः
In this way, difference of understanding does not belong to all; the giver attains steadfastness, as is sung in countless names.
गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः। यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात्
By the grace of the guru's wisdom, whether foolish or learned, whoever awakens to the truth becomes detached from the ocean of becoming.
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?