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.
अलम् अतिविततैर् वचःप्रपञ्चैर् इयम् उचितेह सुखाय दृष्टिर् एका । समुपशमितवासनं मनो ऽन्तर् यदि मुदितं हि तद् उत्तमा प्रतिष्ठा
Enough of excessive and elaborate speech; here, a single vision rightly directed brings happiness. If the mind within is free from latent impressions and is joyful, that is the highest foundation.
सुरघुः परिघश् चैव विचार्येति जगद्भ्रमम् । मिथः प्रपूजितौ तुष्टौ स्वव्यापारपरौ गतौ
The gods' drum and the iron bar—considering these, the delusion of the world arises; yet, when they are mutually honored and content, each remains absorbed in its own activity.
तद् एव राघव श्रुत्वा परमं बोधकारणम् । अनेनैव विबोधेन भव लब्धास्पदस् स्फुटम्
Therefore, O Rāghava, having heard this, which is the supreme cause of awakening, by this very understanding, become firmly established in clear realization.
परया प्रज्ञया धीर विचारातततैक्ष्ण्यया । गलत्य् अलम् अहङ्कारकालमेघे हृदम्बरे
By means of supreme wisdom, with steadfastness and the sharpness born of inquiry, the cloud of ego dissolves completely in the sky of the heart.
समस्तलोकानुमते सफले ह्लादकारिणि । निर्मले वितते चेतश्शरत्काल उपस्थिते
When, with the consent of all worlds, the fruitful, delightful, pure, and expansive autumn season of the mind arrives—
ध्येये शरण्ये सुसमे सकलानन्दसम्पदि । सुप्रशस्ते चिदाकाशे स्थीयते परमात्मनि
In that state, the mind abides in the supreme Self, which is the object of meditation, the refuge, perfectly tranquil, and the abode of all bliss, in the auspicious space of consciousness.
यो नित्यम् अध्यात्ममयो नित्यम् अन्तर्मुखस् सुखी । नित्यं चिदनुसन्धानस् स न शोकेन बाध्यते
He who is always absorbed in the Self, ever inward-turned and content, constantly engaged in the contemplation of consciousness—such a one is not afflicted by sorrow.
व्यवहारपरो ऽप्य् उच्चै रागद्वेषमयो ऽपि सन् । नान्तः कलङ्कम् आदत्ते पद्मो जललवं यथा
Even if he is engaged in worldly activity, and even if he is touched by attachment and aversion, he does not take on inner stain, just as a lotus does not take on water drops.
सम्यग्विज्ञानवान् बुद्ध्वा यो ऽन्तश् शान्तमना मुनिः । न बाध्यते स मनसा करिणेव मृगाधिपः
The sage whose mind is inwardly peaceful, having truly understood and possessing right knowledge, is not disturbed by the mind, just as a lion is not disturbed by an elephant.
भोगैकशरणं दीनं न चित्तं ज्ञस्य विद्यते । नन्दने दुर्द्रुम इव ज्ञचित्तं हिमवद्वपुः
The mind of the knower does not take refuge solely in enjoyment, nor is it pitiable; the mind of the wise is like a tree in Nandana—majestic as the Himalaya.