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.
दृश्यैर् मम न सम्बन्ध इति निश्चित्य शीतलः । कश्चित् संव्यवहारस्थः कश्चिद् ध्यानव्यवस्थितः
Having determined, 'I have no connection with what is seen,' one remains cool—some while engaged in activity, others established in meditation.
द्वाव् एतौ राम सुसमाव् अन्तश् चेत् परिशीतलौ । अन्तश्शीतलता या स्यात् तद् धनं तत् तपःफलम्
O Rama, these two are truly equal if, within, they are equally cooled; the inner coolness that arises—this is wealth, this is the fruit of ascetic practice.
समाधिस्थानकस्थस्य चेतश् चेद् वृत्तिचञ्चलम् । तत् तस्य तत् समाधानं समम् उन्मत्तताण्डवैः
If the mind of one established in samadhi is restless in its movements, then his absorption is just like the wild dance of a madman.
उन्मत्तताण्डवस्थस्य चेतश् चेत् क्षीणवासनम् । तद् अस्योन्मत्तनृत्तं तत् समं बुद्धसमाधिना
If, in the state of mad dancing, the mind is free from strong tendencies, then that mad dance is equal to the samadhi of the awakened.
व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः । द्वाव् एतौ पुरुषौ नूनम् असन्देहपदं गतौ
He who is awakened while engaged in activity, and he who is awakened while dwelling in the forest—these two persons have surely reached the state beyond all doubt.
अकर्तृ कुर्वद् अप्य् एतच् चेतः प्रतनुवासनम् । दूरे गतमना जन्तुः कथासंश्रवणे यथा
Even while acting, if the mind is without the sense of doership and has few latent impressions, the being is as distant in mind as one hearing a story inattentively.
अकुर्वद् अपि कर्त्र् एव चेतः प्रघनवासनम् । निस्स्पन्दाङ्गम् अपि स्वप्ने श्वभ्रपातस्थिताव् इव
Even while not acting, if the mind is filled with strong impressions of agency, then even with an unmoving body, as in sleep, it is like one poised on the edge of a chasm.
चेतसो यद् अकर्तृत्वं तत् समाधानम् उत्तमम् । तं विद्धि केवलीभावं सा शुभा निर्वृतिः परा
Know that the non-doership of the mind is the highest absorption; that is the state of aloneness, that is the supreme and auspicious bliss.
चेतश्चलाचलत्वं हि परमं कारणं स्मृतेः । ध्यानाध्यानदृशोस् तेन तद् एवानङ्कुरं कुरु
For the steadiness or unsteadiness of the mind is the highest cause of memory; therefore, for the one who sees meditation and non-meditation, make that alone sprout forth.
अवासनं स्थिरं प्रोक्तं मनो ध्यानं तद् एव च । स एव केवलीभावश् शान्तं तत्रैव तत् सदा
The mind that is without impressions is called steady, and that itself is meditation; that alone is the state of being established in the Self, peaceful, and ever present there.
तनुवासनम् अप्य् उच्चैःपदायोद्यतम् उच्यते । अवासनं मनो ऽकर्तृपदं तस्माद् अवाप्यते
Even the mind with faint impressions is said to be striving for the highest state; the mind without impressions attains the state of non-doership.
घनवासनम् एतत् तु चेतः कर्तृत्वभावनम् । सर्वदुःखप्रदं तस्माद् वासनास् तनुताम् नयेत्
Dense impressions in the mind are the sense of doership; therefore, one should reduce impressions, as they are the cause of all suffering.
प्रशान्तजगदास्थो ऽन्तर् वीतशोकभयैषणः । स्वस्थो भवति येनात्मा स समाधिर् इति स्मृतः
When the inner self abides in a world that is pacified, free from sorrow, fear, and seeking, and is established in itself, that is called samadhi.
चेतसा सम्परित्यज्य सर्वभावान् सभावनान् । यथा तिष्ठसि तिष्ठ त्वं तथा शैले गृहे ऽथ वा
Having completely abandoned all states and their impressions with the mind, remain as you are, whether on a mountain or in a house.
गृहम् एव गृहस्थानां सुसमाहितचेतसाम् । शान्ताहङ्कृतिदोषाणां विजना वनभूमयः
For householders whose minds are well composed and whose faults of egoity are pacified, their own home is like a solitary forest.
अरण्यसदने तुल्ये समाहितमनोदृशाम् । महताम् इह भूतानां भूतानां महताम् इव
For those whose minds are concentrated, a dwelling in the forest and a house are the same; so it is for the great beings among living creatures, as it is for the greatest among beings.
शाम्यच्चित्तमहाभ्रस्य जनजालोज्ज्वलान्य् अपि । नगराण्य् एव शून्यानि वनान्य् अवनिपात्मज
O prince, for one whose mind's great clouds have subsided, even cities bright with crowds of people are empty as forests.
वृत्तिमच्चित्तमत्तस्य निर्जनानि वनान्य् अपि । नगराणि महालोकपूर्णानि परवीरहन्
For one whose mind is intoxicated by mental activity, even remote forests become like bustling cities filled with multitudes of people and heroic enemies.
व्युत्थितं चित्तम् अभ्येति भ्रमे शान्ते सुषुप्तताम् । निर्वाणम् एति निर्वाणं यथेच्छसि तथा कुरु
When the mind is stirred, it enters confusion; when it is calm, it attains deep sleep; if you desire liberation, then act accordingly.
सर्वभावपदातीतं सर्वभावात्मकं च वा । यः पश्यति सदात्मानं स समाहित उच्यते
He who always perceives himself as beyond all states of being, or as the essence of all states, is called one of concentrated mind.