चिद् एवैकम् अहं सर्वं स्पर्शनैषणपूर्वकम् । करोमि मात्रासंस्पर्शं शरीरेण न किञ्चन
I alone am consciousness, the one reality, and all this—engaged in contact and desire; yet, with the body, I do nothing, for I am untouched by any measure of contact.
किम् अनेन शरीरेण काष्ठलोष्टसमेन मे । अशेषजगदेकात्मा चिद् अहं चेतनात्मकः
What use is this body to me, which is like wood or a clod of earth? I am consciousness, the one self of the entire world, endowed with awareness.
अहं चिद् अम्बरे भानाव् अहं चिद् भूतपञ्जरे । सुरासुरेषु चिद् अहं स्थावरेषु चरेषु च
I am consciousness in the sky, I am consciousness in the sun, I am consciousness in the cage of elements; I am consciousness among gods and demons, and among the unmoving and the moving.
चिद् अस्तीह द्वितीया हि कल्पनैव न विद्यते । द्वित्वस्यासम्भवाल् लोके कश् शत्रुः कश् च वा सुहृत्
Here, only consciousness exists; a second (other) is merely imagined and does not truly exist. Since duality is impossible in this world, who is an enemy and who is a friend?
बडिनाम्नश् शरीरस्य च्छिन्ने शिरसि भासुरे । चितस् तत् किं भवेच् छिन्नं सर्वलोकावपूरणात्
If the head of the body called Baḍi is cut off and shines, what of consciousness? Can it be cut, when it pervades all worlds?
चिता सञ्चेतितो द्वेषो द्वेषो भवति नान्यथा । तस्माद् द्वेषादयस् सर्वे भावाभावाश् चिदात्मकाः
Hatred arises only when gathered by consciousness; otherwise, there is no hatred. Therefore, all states such as hatred and its absence are of the nature of consciousness.
न चितो व्यतिरेकेण प्रविचार्यापि किञ्चन । अन्यद् आसाद्यते स्फाराद् अस्मात् त्रिभुवनोदरात्
Apart from consciousness, even upon thorough investigation, nothing else is found—nothing else arises from this vast expanse within the three worlds.
न द्वेषो ऽस्ति न रागो ऽस्ति न मनो नास्य वृत्तयः । चिन्मात्रस्यातिशुद्धस्य विकल्पकलना कुतः
There is no aversion, no attachment, no mind, nor its activities; for the pure consciousness alone, how could there be any fabrication or conceptualization?
चिद् अहं सर्वगो व्यापी नित्यानन्दमयात्मकः । विकल्पकलनातीतो विकल्पांशविवर्जितः
I am consciousness, all-pervading, expansive, whose nature is eternal bliss; beyond all conceptualization, free from every fragment of imagination.
चितश् चिद् इति यन् नाम निर्नामाया न नाम तत् । शब्दात्मिकैषा चिच्छक्तिः परिस्फुरति सर्वगा
The terms 'consciousness' or 'the knower' are not names for the nameless; this power of consciousness, made of sound, shines forth everywhere.
दृश्यदर्शननिर्मुक्तः केवलामलमूर्तिमान् । नित्योदितो निराभासो द्रष्टास्मि परमेश्वरः
Free from the seen and the act of seeing, possessing a form that is pure and alone, ever-radiant, without appearance, I am the seer, the Supreme Lord.
न कर्तास्मि न भोक्तास्मि द्रष्टैवास्मि निरामयः । कल्पनाविकलाकारकालकान्तकलामयः
I am not the doer, nor the enjoyer; I am only the seer, free from affliction, composed of the essence of imagination, non-imagination, time, and the portions of time.
आभासमात्रम् उदितो नित्य आभास्यवर्जितः । भारूपैकस्वरूपो ऽस्मि स्वरूपेण जयाम्य् अहम्
I am merely the ever-risen appearance, devoid of what is to be manifested; I am of the single nature of being, and by my own nature, I am victorious.
चेत्यरञ्जनरिक्ताय विमुक्ताय महात्मने । प्रत्यक्चेतनरूपाय स्वरूपाय नमो ऽस्तु मे
Salutations to my true nature, to the great Self, empty of objectification, liberated, whose form is the inner consciousness.
चितये चेत्यमुक्ताय युक्त्या युक्ताय योग्यया । सर्वावभासरूपाय मह्यम् एव नमो नमः
Salutations, again and again, to myself—consciousness, free from objectification, united by proper reasoning, whose form is the manifestation of all.
चेत्यनिर्मुक्तचिद्रूपं विष्वग्विश्वावपूरकम् । संशान्तसर्वसंवेद्यं संविन्मात्रम् अहं ततम्
I am the pure consciousness, free from thought-constructs, pervading all directions and the entire universe; all objects of experience are utterly stilled—only pure awareness, spread everywhere, am I.
आकाशवद् अनन्तो ऽहम् अप्य् अणोर् अणुर् आततः । नासादयन्ति माम् एतास् सुखदुःखदशादृशः
Like space, I am infinite, yet subtler than the subtlest, all-pervading; states such as pleasure and pain do not reach me.
संवेदनम् असंवेद्यम् अचेत्यं चेतनं ततम् । न शक्ता मां परिच्छेत्तुम् भावाभावा जगद्गताः
Awareness and non-awareness, the unthinkable and the thinkable, are all pervaded by me; the realities of existence and non-existence within the world are not able to define me.
अथ वैते जगद्भावाः परिच्छिन्दन्तु माम् इमम् । यथाभिमतम् एते हि मत्तो न व्यतिरेकिणः
Or let these worldly phenomena try to define me as they wish; for truly, they are not separate from me in any way.
यदि स्वभावभूतेन वस्तुना वस्तु मीयते । ह्रियते दीयते वापि तत् किं कस्य किल क्षतम्
If one thing is measured by another that is its own inherent nature, or if it is taken or given—then, truly, what loss or harm can there be, and to whom?
सर्वदा सर्वम् एवाहं सर्वकृत् सर्वसङ्गतः । चेत्यम् अस्त्य् अहम् एवैतन् न किञ्चिद् अपि चोदितम्
At all times, I am everything, the doer of all, united with all; whatever is knowable, I alone am that—nothing else is ever asserted.
किं सङ्कल्पविकल्पाभ्यां चिद् अचिच् चाहम् एकभाः । सङ्क्षोभयाम्य् अहं तावच् छाम्याम्य् आत्मनि पावने
What is the use of intention or doubt? I am consciousness and non-consciousness, a single radiance; I stir as long as I wish, then subside into my own pure Self.
इति सञ्चिन्तयन्न् एव बडिः परमकोविदः । अकारार्धार्धमात्रार्थं भावयन् ध्यानम् आस्थितः
Thus reflecting, the highly accomplished Badi entered into meditation, contemplating the meaning of the half-syllable and its subtle import.
संशान्तसर्वसङ्कल्पः प्रशान्तकलनागणः । निश्शङ्कम् अतिदूरास्तचेत्यचिन्तकचिन्तनः
With all intentions pacified, with the multitude of mental constructions stilled, he, free from fear, whose thoughts no longer wandered to distant objects, ceased to think about external things.
ध्यातृध्येयध्यानहीनो निर्मनाश् शान्तवासनः । बभूवावातदीपाभो बडिः प्राप्तमहापदः
Devoid of meditator, object of meditation, and meditation itself, with a pure mind and tranquil desires, Baḍi became like a lamp sheltered from the wind, having attained the supreme state.
उपशान्तमनास् तत्र रत्नवातायने बडिः । अवसद् बहुकालं स समुत्कीर्ण इवोपलात्
With his mind at peace, Baḍi remained there in the jeweled pavilion for a long time, as if he were a stone embedded in the ground.
प्रशमितैषणया परिपूर्णया मननदोषदशोज्झितयोच्चया । बडिर् अराजत निर्मलसत्तया विघनम् अच्छतयेव शरन्नभः
With all cravings subdued, fully content, having cast off the faults of thought, Baḍi shone with pure being, clear and expansive like the autumn sky free from clouds.
अथ ते दानवास् तत्र बडेर् अनुचरास् तदा । तद्गृहं स्फाटिकं सौधम् उच्चैर् आरुरुहुः क्षणात्
Then, at that time, Baḍi's attendants, the Dānavas, swiftly ascended his crystal palace, tall and splendid.
डिम्बाद्या मन्त्रिणो वीरास् सामन्ताः कुकुहादयः । सुराद्याश् चैव राजानो वृत्राद्या बलहारिणः
Chiefs like Ḍimbā and others, ministers, heroes, vassals such as Kukuha and the rest, kings like Surā and others, and mighty ones like Vṛtra and his peers gathered there.
हयग्रीवादयस् सभ्याश् शुकुन्दाद्याश् च बन्धवः । लुडङ्गाद्याश् च सुहृदः पल्मूलाद्याश् च लालकाः
Noble ones like Hayagrīva, relatives such as Śukunda and others, friends like Luḍaṅga and the rest, and favorites like Palmūla and his companions were present.