यतः प्रभृति बोधेन युक्तम् आत्यन्तिकं मनः । तद् आरभ्य समाधानम् अव्युच्छिन्नं महात्मनः
From the moment the mind is joined with true understanding, from then on, the composure of the great-souled is unbroken.
न हि प्रबुद्धमनसो भूत्वा विच्छिद्यते पुनः । समाधिर् दूरम् आकृष्टो बिसतन्तुश् शिशोर् इव
For one whose mind has truly awakened, samadhi is never broken again; it is drawn far away only as a lotus fiber is pulled by a child.
समग्रं दिनम् आलोकाद् विरमत्य् अक्षि नो यथा । आजीवितान्तं मे प्रज्ञा तथा तत्त्वावलोकनात्
Just as the eye does not cease seeing for the whole day, so my insight, from perceiving reality, does not cease until the end of life.
अजस्रम् अम्बु वहनाद् यथा नद्या न रुध्यते । तथा विज्ञानदृग् बोधात् क्षणमात्रं न रुध्यते
Just as a river is never hindered from constantly carrying water, so the vision of knowledge, once awakened, is not obstructed even for a moment.
न विस्मरत्य् अविरतं यथा कालकला गतिम् । न विस्मरत्य् अविरतं स्वात्मानं प्राज्ञधीस् तथा
Just as the movement of time's divisions is never forgotten, so the wise intellect never ceases to remember its own self.
न विस्मरति सर्वत्र यथा सततगो गतिम् । न विस्मरति निश्चेत्यं चिन्मात्रं प्राज्ञधीस् तथा
Just as one who is always in motion never forgets movement anywhere, so the wise intellect never forgets the pure consciousness that is to be realized.
गतिं कालकला यद्वच् चिन्वाना समवस्थिता । चिच् चिरं चेत्यरहितं चिन्वानाङ्गं तथा स्थिता
Just as one intent on tracking the divisions of time remains fixed on their movement, so one intent on pure consciousness remains long established in the state free from objectification.
यथा सत्ताविहीनात्मा पदार्थो नोपलभ्यते । तथात्मज्ञानहीनात्मा कालो ज्ञस्य न लभ्यते
Just as an object lacking existence is not perceived, so for the knower, time is not found apart from knowledge of the self.
न सम्भवति संसारे गुणहीनो गुणी यथा । न सम्भवत्य् आत्मसंविद्वर्जितो ह्य् आत्मवांस् तथा
Just as one without qualities cannot exist as one with qualities in the world, so one possessing the self cannot exist without self-awareness.
सर्वदैवास्मि सम्बुद्धस् सर्वदैवास्मि निर्मलः । सर्वदैवास्मि शान्तात्मा सर्वदास्मि समाहितः
I am always awakened, always pure, always tranquil in spirit, always composed.
भेदः केन समाधेर् मे जन्यते कथम् एव वा । आत्मनो व्यतिरिक्तेन नित्यम् एवासदात्मना
By what means, or how, could division arise in my absorption, when there is nothing apart from the Self but the ever-false non-self?
तस्मात् कदाचिद् अपि मे न समाधिमयं मनः । न चासमाहितं नित्यम् आत्मतत्त्वैकसम्भवात्
Therefore, at no time is my mind absorbed in meditation, nor is it ever uncomposed, since it is always established in the essence of the Self.
सर्वगस् सर्वदैवात्मा सर्वम् एव च सर्वथा । असमाधिर् हि को ऽसौ स्यात् समाधिर् अपि कस् स्मृतः
The Self is everywhere, always, in every way all things; so what could be called non-absorption, and what is remembered as absorption?
नित्यं समाहितधियस् सुशमा महान्तस् तिष्ठन्ति कार्यपरिणामविभागमुक्ताः । तेनासमाहितसमाहितभेदभङ्ग्या मिथ्योदितं न तु मदुत्तमवाक्प्रपञ्चः
The great ones, ever composed in mind and perfectly tranquil, remain free from the distinctions of action and its results; thus, the division between composed and uncomposed is falsely imagined, not spoken by me in the highest teaching.
राजन् नूनं प्रबुद्धो ऽसि प्राप्तवान् असि तत् पदम् । संशीतलान्तःकरणः पूर्णेन्दुर् इव राजसे
O King, you are surely awakened and have attained that state; your inner being is cooled, and you shine like the full moon.
आनन्दमधुसम्पूर्णो लक्ष्म्या च परया श्रितः । शीतलस्निग्धमधुरो राजीवम् इव राजसे
Filled with the honey of bliss and embraced by supreme fortune, you shine like a lotus—cool, gentle, and sweet.
निर्मलो विततः पूर्णो गम्भीरः प्रकटाशयः । वेलानिलबलोल्लासमुक्तो ऽब्धिर् इव राजसे
Pure, expansive, full, deep, and with manifest intentions, you shine like the ocean, free from the agitation of wind and waves.
स्वच्छस् स्वानन्दसम्पूर्णो गताहङ्कारवारिदः । स्फुटं विस्तीर्णगम्भीरश् शरत्खम् इव राजसे
You are clear, filled with your own bliss, the clouds of ego having vanished; you shine forth, vast and deep, like the autumn sky.
सर्वत्र लक्ष्यसे स्वस्थस् सर्वत्र परितुष्यसि । सर्वत्र वीतरागो ऽसि राजन् सर्वत्र राजसे
Everywhere you are seen as established in yourself, everywhere you are completely content; everywhere you are free from attachment, O King, everywhere you shine.
सारासारपरिच्छेदपारगस् त्वं महाधिया । जानासि सर्वम् एवेदं यथास्थितम् अखण्डितम्
With great wisdom, you have reached the far shore of discerning the real and the unreal; you know all this exactly as it is, undivided.
भावाभावपरिच्छेदतत्त्वज्ञ मुदिताशय । समासमदशालौल्यमुक्तं तव वपुस् स्थितम्
Knowing the truth of what is and is not, your mind is joyful; your being is free from the restlessness of desire for pleasure or intoxication.
वस्तुनावस्तुनैवान्तर् अमृतेनेव सागरः । अपुनःप्रक्षयायैव परितृप्तो ऽसि सुन्दर
By the real and the unreal within, like the ocean by nectar, you are thoroughly satisfied, O beautiful one, never again subject to decline.
न तद् अस्ति मुने वस्तु यत्रोपादेयतास्ति नः । यावत् किञ्चिद् इदं दृश्यं तावद् एव न किञ्चन
There is no thing, O sage, that we must acquire; as long as this appearance exists, in truth, there is nothing at all.
उपादेयस्य चाभावाद् धेयम् अप्य् अस्ति किं किल । प्रतियोगिव्यवच्छेदं विना हेयं किम् उच्यते
And since there is nothing to be acquired, what indeed could be aimed for? Without the exclusion of an opposite, what can be called to be rejected?
तुच्छत्वात् सर्वभावानाम् अतुच्छत्वाच् च कालतः । चिरं मम परिक्षीणे तुच्छातुच्छमनस्स्थिती
Because all things are insubstantial, and because time itself is not insubstantial, for a long time my mind has rested, exhausted, in the state beyond both emptiness and non-emptiness.
देशकालवशाद् दृष्ट्वा तुच्छस्यातुच्छताम् इह । अतुच्छस्य तु तुच्छत्वं वर्ज्ये निन्दास्तुती बुधैः
Here, due to the influence of place and time, what is insignificant may appear significant, and what is significant may appear insignificant; therefore, the wise avoid both praise and blame in such matters.
रागान् निन्दास्तुती लोके रागश् च परिवाञ्छनात् । वाञ्छ्यते च महोदारं वस्तु शोभनबुद्धिना
In the world, praise and blame arise from attachment, and attachment itself comes from longing; and what is greatly desired is sought after by those who perceive it as valuable.
त्रिलोक्यां च स्त्रियश् शैलास् समुद्रा वनराजयः । भूतानि च सुशून्यानि सारो नास्त्य् उत्तमस् ततः
In the three worlds, women, mountains, oceans, and forests, and all beings are truly empty; therefore, there is no supreme essence in them.
मांसार्बुदाभमृद्वर्तिमये जगति जर्जरे । वाञ्छनीयविहीने ऽस्मिञ् शून्ये किम् इव वाञ्छ्यते
In this frail world, made of flesh, bone, and soft matter, devoid of anything truly worth desiring, what indeed is there to long for in this emptiness?
वाञ्छायां विनिवृत्तायां सङ्क्षयो द्वेषरागयोः । दिनलक्ष्म्यां व्यतीतायाम् आलोकातपयोर् इव
When longing has ceased, aversion and attachment are diminished, just as, when the day's brightness has passed, both light and heat are gone.