व्युत्थितस्य भवत्य् एषा समाधिस्थस्य चानघ । ज्ञस्य केवलम् अज्ञस्य न भवत्य् एव बोधजा
O sinless one, this arises in one who is active and in one established in samadhi; it occurs only in the knower, not at all in the ignorant, for it is born of awakening.
अस्यां दृशि स्थितास् सर्वे जीवन्मुक्ता महाशयाः । सिद्धा रसा इव भुवि व्योमवीथ्याम् इवानिलाः
All the great ones who are liberated while living abide in this vision, like alchemical essences on earth, like winds in the pathways of the sky.
अस्मत्प्रभृतयस् सर्वे नारदाद्याश् च राघव । ब्रह्मविष्ण्वीश्वराद्याश् च दृष्टाव् अस्यां व्यवस्थिताः
All like us, and Narada and others, O Raghava, and Brahma, Vishnu, Shiva and the rest, are established in this vision.
एताम् आलम्ब्य पदवीं समस्तभयनाशिनीम् । उद्दालको ऽसाव् अवसद् यावदिच्छं जगद्गृहे
Relying on this path, which destroys all fear, Uddalaka dwelt in the house of the world as long as he wished.
अथ कालेन महता बुद्धिस् तस्य बभूव ह । विदेहमुक्तस् तिष्ठामि देहं त्यक्त्वेति निश्चला
Then, after a long time, his mind became firmly resolved: 'I will remain liberated from the body, having abandoned the body.'
एवं निश्चयवान् अद्रेर् गुहायां पल्लवासने । बद्धपद्मासनस् तस्थाव् आमीलितविलोचनः
Thus determined, he sat in the cave of the mountain, on a seat of leaves, in the lotus posture, with eyes closed.
संयम्य गुदसंरोधाद् द्वाराणि नव चेतसः । मात्रास्पर्शान् अचिन्वानो भावितस्वाङ्गचिद्घनः
Restraining the nine doors of the mind by contraction of the anus, not attending to sense contacts, he remained absorbed, his body and consciousness unified.
संरुद्धप्राणपवनस् समसंस्थानकन्धरः । तालुमूलतलालग्नजिह्वामूलोल्लसन्मुखः
With the breath held and the neck steady and upright, the mouth shines with the root of the tongue pressed against the palate.
न बहिर् नान्तरे नाधो नोर्ध्वे नार्थे न शून्यके । संयोजितमनोदृष्टिर् दन्तैर् दन्तान् असंस्पृशन्
Neither outside nor inside, neither below nor above, neither in meaning nor in emptiness, with the mind joined to vision, the teeth do not touch each other.
प्राणप्रवाहसंरोधसमस् स्वच्छाननच्छविः । अङ्गचित्संविदुत्तानरोमकण्टकिताङ्गभूः
Balanced in the restraint of the breath’s flow, with a clear and radiant face, the body becomes thrilled and bristling with the rising awareness of consciousness.
अङ्गचित्संविदभ्यासाच् चित्सामान्यम् उपाददे । तदभ्यासाद् अवापान्तर् आनन्दस्यन्दम् उत्तमम्
Through repeated practice of awareness in the body, one attains the common essence of consciousness; from that practice, one reaches the highest stream of inner bliss.
तदास्वादनतो लीनचित्सामान्यदशाक्रमः । विश्वम्भरम् अनन्तात्म सत्तासामान्यम् आययौ
From tasting that, the state of merged universal consciousness gradually arises; from that, the all-pervading, infinite Self, the common essence of existence, is attained.
तत्स्थस् समसमाभोगः परां विश्रान्तिम् आगतः । अनानन्दसमानन्दमुग्धमुग्धमुखद्युतिः
Established in that, with equal enjoyment, he attains supreme repose; his face shines with the delight of bliss and non-bliss, both enchanted and enchanting.
संशान्तानन्दपुलकः पदं प्राप्याप्य् अलं गतः । चिरकालपरिक्षीणमननादिभवभ्रमः
With the thrill of tranquil bliss, having reached the ultimate state, he is fulfilled; the delusion of mind, sound, and worldly existence is exhausted after a long time.
बभूव स महासत्त्वो लिपिकर्मार्पितोपमः । समः कलावपूर्णेन शरदच्छाम्बरेन्दुना
He became a great soul, like one absorbed in the work of a scribe; equal in fullness to the autumn sky and moon, serene and radiant.
उपशशाम शनैर् दिवसैर् असौ कतिपयैस् स्वपदे विमलात्मनि । तरुरसश् शरदन्त इवामले रविकरौजसि जन्मदशातिगः
In a few days, he gradually became calm, abiding in his own pure Self, like the sap of a tree settling in its root, or the whiteness of autumn resting in the spotless rays of the sun, transcending the state of birth.
गतसकलविकल्पो निर्विकारो ऽभिरामस् सकलमलविलासोपाधिनिर्मुक्तमूर्तिः । विगलितसुखम् आद्यं तत् सुखं प्राप यस्मिंस् तृणम् इव जलराशाव् उह्यते शक्रलक्ष्मीः
Freed from all doubts and changes, delightful, his form released from all the stains and attributes of impurity, he attained that original happiness where even the splendor of Indra’s wealth is regarded as straw in the ocean.
अपरिमितनभोऽन्तर्व्यापिदिग्व्यापि पूर्णं भुवनभरणशीलं भूरिभाग्योपसेव्यम् । कथनगुणम् अतीतं सत्यम् आनन्दम् आद्यं सुखम् असुखम् अनन्तं ब्राह्मणो ऽसौ बभूव
He became the Brahman, infinite, pervading inner and outer space, full, sustaining the worlds, served by great fortune, whose qualities are beyond words, who is truth, bliss, the original happiness, unhappiness, and endlessness.
गतवति पदम् आद्यं चेतसि स्वस्वभावं द्विजतनुर् अथ मासैस् सोपविष्टा च षड्भिः । रविकरपरितप्ता वातझाङ्काररम्या तनुतरबहुतन्त्री शैलवीणा बभूव
When the original state, his own true nature, was established in his mind, the twice-born’s body, after six months, became like a mountain-vina: thin, with many delicate strings, scorched by the sun’s rays, and pleasing in the wind’s gentle sound.
अथ बहुतरकालेनैनम् अद्रेर् भुवं ताम् उपययुर् अगकन्यासंयुता मातरः खात् । अभिमतफलसिद्ध्यै संयुता एव सर्वा अनलम् इव शिखानां पङ्क्तयः पिङ्गकेश्यः
Then, after a long time, his mothers, accompanied by the sinless maidens of the mountain, descended from the sky to that spot, all together, to fulfill their cherished desire, like rows of golden-haired flames surrounding fire.
दिनकरकरशुष्कं विप्रकङ्कालकं तज् झगिति च करकोटौ बद्धखट्वाङ्गसङ्गा । सकलविबुधवन्द्या खिङ्खिनी देवदेवी निशि नवरतनृत्ता काचकान्तिं चकार
That body, dried by the sun’s rays, reduced to a skeleton, with a staff and skull fixed at the hand, worshipped by all the gods, the goddess Khiṅkhiṇī, the great goddess of gods, performed a new night dance, shining with crystal brilliance.
इत्य् उद्दालकदेहको ऽद्य विलसन्मायूरबर्हव्रजव्यालोलाब्दलवे नवे विवलिते मन्दारमालागणैः । शेते खिङ्खिनिकामहाभगवतीलीलाललामे लताजाले भृङ्ग इवान्तपुष्पपटले पश्चाद् उपागच्छति
Thus, the body of Uddālaka now lies, adorned with peacock feathers, gently swaying like a fresh cloud, garlanded with clusters of coral tree flowers, in the vine thicket, the play-garden of the great goddess Khiṅkhiṇikā, like a bee within the innermost petals, later to be approached.
एषोद्दालकचित्तवृत्तिकलनावल्ली विवेकस्फुरत्स्वानन्दप्रविकासभासिकुसुमा हृत्कानने विस्तृते । रूढा यस्य कदाचिद् एव विलसद्रम्येव सच्छायया नासाव् एति वियोगम् एति च फलेनोच्चैस्तरां सङ्गमम्
This is the vine of Uddālaka’s mental activity, spreading in the heart’s forest, blossoming with the flowers of self-luminous joy and discernment; sometimes it flourishes with beautiful shade, sometimes it departs, and sometimes it bears fruit in the highest union.
क्रमेणानेन रिपुहन् विचार्यात्मानम् आत्मना । विश्रान्तिम् एति वितते पदे पद्मदलेक्षण
By this gradual process, O enemy-slayer, one examines the self by the self, and attains repose in the boundless state, marked by the lotus.
शास्त्रार्थगुरुचेतोभिस् तावत् तावद् विचार्यते । सर्वदृश्यक्षयाभ्यासाद् यावद् आसाद्यते परम्
With the meanings of scripture, the teacher, and one's own mind, one investigates again and again, until, through the practice of dissolving all that is seen, the supreme is attained.
वैराग्याभ्यासशास्त्रार्थप्रज्ञागुरुयमक्रमैः । पदम् आसाद्यते पुण्यं प्रज्ञयैवैकयाथ वा
Through the sequential methods of dispassion, practice, understanding the meaning of scripture, wisdom, and guidance by the teacher, the auspicious state is reached—either by wisdom alone, or otherwise.
सम्प्रबोधवती तीक्ष्णा कलङ्करहिता मतिः । सर्वसामग्र्यहीनापि प्राप्यं प्राप्नोति शाश्वतम्
A mind that is sharply awakened and free from blemish, even if lacking all other means, attains the eternal that is to be attained.
भगवन् भूतभव्येश कश्चिज् ज्ञातसमाधिकः । प्रबुद्ध इति विश्रान्तो व्यवहारपरो ऽपि सन्
O Lord, Master of past and future, someone who has realized the supreme and is awakened, even while engaged in worldly affairs, is said to be at rest.
कश्चिद् एकान्तम् आश्रित्य समाधिनियतस् स्थितः । तयोस् तु कतरश् श्रेयान् इति मे भगवन् वद
Another, having withdrawn into solitude, remains firmly established in samadhi; of these two, O Lord, tell me—which is superior?
इमं गुणसमाहारम् अनात्मत्वेन पश्यतः । अन्तश्शीतलता यासौ समाधिर् इति कथ्यते
For one who sees this aggregate of qualities as not-self, the inner coolness that arises is called samadhi.