महत्ताम् आगतं चेतस् तव संसारवृत्तिषु । न निमङ्क्ष्यति हे साधो गोष्पदेष्व् इव वारणः
When your mind attains greatness in the activities of the world, O noble one, it will not sink, just as an elephant does not sink in a puddle.
कृपणं तु मनो राजन् पेलवे ऽपि निमज्जति । कार्ये गोष्पदतोये ऽपि जीर्णाङ्गो मषको यथा
O King, the pitiable mind sinks even in the slightest matter, just as an aged insect is submerged even in a puddle of water.
चेतो वासनया पङ्के कीटवत् परिमज्जति । दृश्यमात्रावलम्बिन्या स्वया दीनतया तया
The mind, through the mire of its tendencies, becomes entangled like a worm, due to its own weakness, clinging only to what is seen.
तावत् तावन् महाबाहो स्वयं सन्त्यज्यते ऽखिलम् । यावद् यावत् परालोकः परमात्मैव शिष्यते
O mighty-armed one, everything is gradually abandoned by itself, until only the Supreme Self remains at the end, when the other world alone is left.
तावत् प्रक्षाल्यते धातुर् यावद् धेमैव शिष्यते । तावद् आलोक्यते सर्वं यावद् आत्मैव लक्ष्यते
Just as the ore is washed until only pure gold remains, so all is examined until only the Self is recognized.
सर्वं सर्विकया बुद्ध्या स्वयं सर्वत्र सर्वदा । सर्वथा सम्परित्यज्य स्वात्मनात्मोपलभ्यते
Everything, by means of an all-encompassing understanding, is wholly and always relinquished everywhere; then, by one's own Self, the Self is realized.
यावत् सर्वं न सन्त्यक्तं तावद् आत्मा न लभ्यते । सर्ववस्तुपरित्यागे शेष आत्मेति कथ्यते
As long as all is not abandoned, the Self is not attained; when all objects are renounced, what remains is called the Self.
यावद् अन्यन् न सन्त्यक्तं तावत् सामान्यम् एव हि । वस्तु नासाद्यते साधो स्वात्मलाभे तु का कथा
As long as the other is not abandoned, only the general thing is reached; O noble one, the true thing is not attained—what then of attaining the Self?
यत्र सर्वात्मना स्वात्मलाभाय पतति स्वयम् । त्यक्तान्यकार्यः प्राप्नोति तन् नाम नृप नेतरत्
Where one wholly casts oneself for the attainment of the Self, having abandoned all other pursuits, O King, that alone is attainment—not anything else.
आत्मावलोकनार्थं तु तस्मात् सर्वं परित्यजेत् । सर्वं किञ्चित् परित्यज्य यच् छिष्टं तत् परं पदम्
Therefore, for the sake of self-realization, one should abandon everything; having given up all things whatsoever, what remains is the supreme state.
सकलकारणकार्यपरम्परामयजगद्गतवस्तुविजृम्भितम् । अलम् अपास्य मनस् स्ववपुस् ततः परिविलूय च यच् छुभम् अस्ति तत्
Having cast aside from the mind all that is manifest as the world, which consists of the endless chain of causes and effects, and having thoroughly discarded even one's own body, whatever auspiciousness remains, that alone is real.
इत्य् उक्त्वा भगवान् एनं सुरघुं रघुनन्दन । ययौ स्वाम् एव ककुभं माण्डव्यो मौनमण्डनः
Having spoken thus to Suraghu, O descendant of Raghu, the venerable sage Maṇḍavya, adorned with silence, departed to his own direction.
गते वरमुनौ राजा गत्वैकान्तम् अनिन्दितम् । धिया सञ्चिन्तयाम् आस को नामाहम् इति स्वयम्
When the noble sage had gone, the blameless king withdrew to a secluded place and began to reflect in his mind, 'Who indeed am I?'
नाहं मेरुर् न मे मेरुर् जगन् नाहं न मे जगत् । नाहं शैला न मे शैला न धराहं न मे धरा
I am not Mount Meru, nor is Meru mine; I am not the world, nor is the world mine; I am not the mountains, nor are the mountains mine; I am not the earth, nor is the earth mine.
किरातमण्डलं नेदं मम नाहं च मण्डलम् । निजसङ्केतमात्रेण केवलं देश एष मे
This region of the Kirātas is not mine, nor am I this region; by mere convention this land is called mine.
त्यक्तो मयैष सङ्केतो नाहं देशो न चैष मे । इदानीं नगरं शिष्टम् एष एवात्र निश्चयः
I have abandoned this designation; I am not the land, nor is it mine; now only the city remains—this is my conclusion here.
पताकापुरपट्टाढ्या भृत्योपवनसङ्कुला । गजाश्वसामन्तयुता पुरी नाहं न मे पुरी
The city, adorned with banners and districts, crowded with servants and gardens, filled with elephants, horses, and vassals—I am not the city, nor is the city mine.
व्यर्थसङ्केतसम्बद्धं सङ्केतविगमे क्षतम् । भोगवृन्दं कलत्रं च नाहं नैतन् ममाखिलम्
Pleasures bound by futile convention are harmed when that convention is lost; wife and all enjoyments are not me, nor are they mine at all.
एवं सभृत्यं सबलं सवाहनपुरान्तरम् । नाहं राज्यं न मे राज्यं सङ्केतो ह्य् अयम् आकुलः
In the same way, the kingdom with its servants, army, vehicles, and inner city—this is not me, nor is the kingdom mine; this convention is indeed confused.
देहमात्रम् अहं मन्ये हस्तपादादिसंयुतम् । तद् एतत् तावद् आश्व् अन्तर् अहम् आलोकयाम्य् अलम्
I consider myself to be only the body, endowed with hands, feet, and so on; for now, I observe this much within myself.
तद् अत्र तावन् मांसास्थि नाहम् एतद् अचेतनं । न चैतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम्
But here, this flesh and bone—I am not this insentient thing; nor does this belong to me, just as water does not adhere to a lotus.
मांसं जडं न तद् अहं नैवाहं रक्तम् अप्य् अलम् । जडान्य् अस्थीनि नैवाहं न चैतानि मम क्वचित्
I am not the inert flesh, nor am I at all the blood; the bones are insentient, and I am not these, nor are they ever mine.
कर्मेन्द्रियाणि नैवाहं न च कर्मेन्द्रियाणि मे । जडं यत् किल देहे ऽस्मिंस् तद् अहं नैव चेतनः
I am not the organs of action, nor are the organs of action mine; whatever is insentient in this body, I am not that, for I am conscious.
नाहं भोगा न मे भोगा न मे बुद्धीन्द्रियाणि च । जडान्य् असत्स्वरूपाणि न च बुद्धीन्द्रियाण्य् अहम्
I am not enjoyments, nor are enjoyments mine; nor are the organs of knowledge mine. These are insentient, of unreal nature, and I am not the organs of knowledge.
मूलं संसृतिदोषस्य मनो नाहं जडं हि तत् । अथ बुद्धिर् अहङ्कार इति दृष्टिर् मनोमयी
The root of the fault of transmigration is the mind—I am not that, for it is insentient. Then, intellect and ego—this view is formed by the mind.
मनोबुद्धीन्द्रियाद्यन्तो भूतकोशश् च तद् वपुः । नाहम् एवं शरीरादि शिष्टम् आलोकयाम्य् अहम्
I do not perceive myself as the mind, intellect, senses, their objects, the elements, or this body; I do not see myself as any of these, nor as anything that remains.
शेषस् तु चेतनाजीवस् स च चेत्येन चेतति । अन्येन बोध्यमानो ऽसौ नात्मतत्त्ववपुर् भवेत्
What remains is the conscious living principle, which is aware through the process of cognition; but when it is made an object by something else, it does not possess the true nature of the Self.
एवं त्यजामि संवेद्यं चेत्यं नाहं हि तत् किल । शेषो विकल्परहितो विशुद्धा चिद् अहं स्थितः
Thus, I abandon that which is experienced, the object of cognition, for I am certainly not that; what remains is I, pure consciousness, free from all conceptualization, established in clarity.
चित्रम् एषो ऽस्मि लब्धात्मा जातः कालेन कार्यवित् । एष सो ऽहम् अनन्तात्मा क्वान्तो ऽस्य परमात्मनः
I am this wondrous one, self-realized, arisen in time, knowing the workings of action; I am that infinite Self—where is the limit of this Supreme Self?
ब्रह्मणीन्द्रे यमे वायौ सर्वभूतगणे तथा । स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः
In Brahma, Indra, Yama, Vayu, and in all beings as well, this very Lord, the Self, abides—like a thread strung through pearls.