निर्वाणम् आत्मनि गतस् सततोदितात्मा जीवो भुवि व्यवहरन्न् अपि रामभद्र । नासङ्गम् एति गतसङ्गतया फलेन कर्मोद्भवेन हसतीव च देहम् आरात्
Having attained nirvana within himself, ever manifesting his true nature, even while acting in the world, O Ramabhadra, the living being does not acquire attachment; freed from association, he laughs at the body from afar, unaffected by the fruits arising from action.
असंसङ्गसुखध्यानसंस्थितैर् विदितात्मभिः । व्यवहारिभिर् अप्य् अन्तर् वीतशोकैर् अवस्थितम्
Those who know the Self, established in the joy of non-attachment and contemplation, even while engaged in worldly affairs, inwardly remain free from sorrow.
प्रक्षुब्धाक्षुब्धदेहस्य विसंवेदनसंविदः । अन्तःपूर्णस्य वदने श्रीर् इन्दोर् इव लक्ष्यते
In one whose body is sometimes agitated and sometimes calm, whose awareness is undisturbed, whose inner fullness is evident in his face, like the radiance of the moon.
चेत्यहीनचिदालम्बि मनो यस्य गतज्वरम् । तेनाम्बु कतकेनेव जनता सम्प्रसीदति
Whose mind, resting on pure consciousness and free from objects, is without affliction—by him, people are calmed, just as water is clarified by the kataka nut.
नित्यम् आत्मदृगालीनो ज्ञस् स्वस्थश् चञ्चलो ऽपि सन् । क्षुब्धो दृश्यत एवासौ प्रतिबिम्बार्कवन् मुधा
Always immersed in the vision of the Self, the knower remains healthy, even if restless; he appears disturbed only as a reflection of the sun appears in water, without reality.
आत्मारामा महात्मानः प्रबुद्धाः परमोदयाः । बहिः पिञ्छाग्रतरला अन्तर् मेरुर् इवाचलाः
Those who delight in the Self, who are great souls, awakened, and supremely elevated—outwardly they are gentle like the tip of a feather, inwardly they are unmoving like Mount Meru.
चित्तम् आत्मत्वम् आयातं सुखदुःखानुरञ्जनाम् । नोपैति रङ्गसंयोगं मसृणस् स्फटिको यथा
The mind, having attained identity with the Self, is colored by pleasure and pain, yet does not enter into their play, just as a smooth crystal remains unaffected.
संसारदृष्टिर् उदिता ज्ञातलोकपरावरम् । न रञ्जयति सच्चित्तं जललेखा यथाम्बुजम्
The vision of worldly existence arises, and one knows the higher and lower realms; yet it does not stain the pure mind, just as a line of water does not affect a lotus.
आत्मध्यानमयो ऽध्यानी प्रबोधं परम् आगतः । कलनामलनिर्मुक्तस् त्व् असक्त इति कथ्यते
Immersed in meditation on the Self, the meditator attains supreme awakening; freed from the impurities of conceptualization, he is called unattached.
आत्मारामतया जीवो यात्य् असंसक्तताम् इह । आत्मज्ञानेन संसङ्गस् तनुताम् एति नान्यथा
By delighting in the Self, the living being here attains non-attachment; through self-knowledge, worldly association is thinned, not otherwise.
जाग्रत्य् एव सुषुप्तस्थो जीवो भवति राघव । अस्यां दृशि गतद्वन्द्वो नित्यानस्तमयोदयः
Even while awake, the living being abides in deep sleep, O Raghava; in this state, having transcended duality, there is perpetual dawn without setting.
अत्र प्रौढिम् उपायातस् तुर्यताम् एति पावनीम् । परिणामवशाद् इन्दुर् अमावस्यार्कताम् इव
Here, having attained maturity, one enters the pure fourth state; by the force of transformation, the moon becomes like the sun at new moon.
चित्त्वे चेत्यदशाहीने या स्थितिः क्षीणचेतसः । सोच्यते शान्तकलना जाग्रत्य् एव सुषुप्तता
The state that arises when the mind is free from the condition of objectivity, when the mind is exhausted, is called peaceful absorption—deep sleep while awake.
तां च सुप्तदशाम् एत्य जीवन् व्यवहरन् नरः । सुखदुःखवरत्राभिर् न कदाचन कृष्यते
And having attained that state of deep sleep, a person, though living and acting, is never affected by the bonds of pleasure and pain.
जाग्रत्य् एव सुषुप्तस्थो यः करोति जगत्क्रियाम् । तं यन्त्रपुत्रकम् इव नायाति सुखदुःखदृक्
He who, while awake, remains established in the state of deep sleep and performs worldly actions, is not touched by pleasure or pain, just as a puppet is not.
चित्तस्य बाधिका सक्तिर् भावाभावोपतापदा । आत्मताम् आगते चित्ते कस्य किं बाधते कथम्
Attachment of the mind, which brings about the states of existence and non-existence, is the cause of suffering; when the mind has attained the nature of the Self, what can trouble whom, and how?
सुषुप्तबुद्धिः कर्माणि पूर्वहेवाकहेलया । कुर्वन् न बध्यते जीवो जीवन्मुक्ततया स्थितः
The one whose intellect is in the state of deep sleep performs actions as before, by the force of past habits, yet the living being is not bound, remaining established in liberation while living.
सौषुप्तीं वृत्तिम् आश्रित्य कुरु मा कुरु वानघ । कर्म प्रकृतिहेवाकवशाद् उपगतं स्वकम्
Relying on the state of deep sleep, O sinless one, do or do not do your own actions, which come of themselves by the force of nature and past tendencies.
नादानं न परित्यागः कर्मणो ज्ञाय रोचते । तिष्ठन्त्य् अधिगतात्मानो यथाप्राप्तानुवर्तिनः
Neither taking up nor abandoning action appeals to one who knows; those who have realized the Self remain as they are, following what comes to them.
कुर्वन्न् अपि न कर्तासि सुषुप्तैकस्थया धिया । अकर्तापि च कर्तासि यथेच्छसि तथा कुरु
Even while acting, you are not the doer, with your mind established solely in deep sleep; and even when not acting, you are the doer—do as you wish.
यथा न किञ्चित् कलयन् मञ्चके स्पन्दते शिशुः । तथा फलाद्य् अकलयन् कुरु कर्माणि राघव
Just as a child lying on a bed moves without doing anything intentionally, so too, O Raghava, perform actions without considering their results and the like.
अचेत्यचित्पदस्थत्वाज् जाग्रत्य् अपि सुषुप्तधीः । यद् यत् करोति लब्धात्मा तस्मिंस् तस्य न कर्तृता
Because he abides in the unmanifest consciousness, even while awake his mind remains as in deep sleep; whatever he does, having attained the Self, in that there is no sense of doership for him.
दशाम् आसाद्य सौषुप्तीं स्वविदैव विवासनः । अन्तश्शीतलताम् एति ज्ञो रसेन यथा शशी
Having reached the state of deep sleep, he is driven by his own knowledge; inwardly, the knower attains coolness, just as the moon by its essence.
सुषुप्तस्थो महातेजा घूर्णन् पूर्णेन्दुबिम्बवत् । समस् सर्वास्व् अवस्थासु भवत्य् अद्रिर् यथर्तुषु
Established in deep sleep, the one of great brilliance, revolving like the full moon, remains equal in all conditions, like a mountain through the seasons.
सुषुप्तसंस्थो धीरात्मा बहिर् आयाति लोलताम् । क्रियासु नान्तर् भूकम्पप्रस्पन्दित इवाचलः
Situated in deep sleep, the steadfast Self outwardly becomes restless in actions, yet inwardly is unmoved, like a mountain trembling only on the surface.
सुषुप्तावस्थितो भूत्वा देहं विगतकल्मषः । घातयाश्व् अथ वा दीर्घं कालं धारय शैलवत्
Having entered the state of deep sleep, free from impurity, sustain the body either for a short or long time, like a mountain.
एषैव राम सौषुप्ती स्थितिर् अभ्यासयोगतः । प्रौढा सती तुर्यम् इति कथिता तत्त्वकोविदैः
This very state of deep sleep, O Rama, attained through the practice of yoga, when matured, is called the fourth (turiya) by those who know the truth.
आनन्दमय एवात्र प्रक्षीणसकलामयः । अत्यन्तास्तङ्गतमना भवति ज्ञो महोदयः
Here, one is full of bliss, with all afflictions exhausted; the knower, whose mind is utterly dissolved, becomes supremely radiant.
अत्रस्थो ज्ञः प्रमुदितः परमानन्दघूर्णितः । लीलाम् इवेमां रचनां सांसारीम् अनुपश्यति
Established here, the knower, delighted and whirling in supreme bliss, observes this worldly creation as if it were a play.
वीतशोकभयायासो गतसंसारसम्भ्रमः । तुर्यावस्थाम् उपारूढो भूयः पतति नात्मवान्
One who is free from sorrow, fear, and fatigue, who has transcended the confusion of worldly existence, and who has ascended to the fourth state, does not fall again, being established in the Self.