प्राप्तुं स्वां पदवीं पुण्यां यत्नवन्तम् इमं जनम् । शैलसंस्थ इवाधस्स्थं हसन् पश्यति धीरधीः
The wise one, established in discernment, looks upon people striving earnestly to attain their own blessed path, just as one standing on a mountain watches those below, smiling.
अस्यां तु तुर्यावस्थायां स्थितिं प्राप्याविनाशिनीम् । आनन्दैकान्तलीनत्वाद् अनानन्दपदं गतः
Having attained the indestructible state of the fourth (turiya), due to being wholly absorbed in supreme bliss, he has gone beyond the state of non-bliss.
अनानन्दमहानन्दः कलातीतस् ततो ऽपि हि । मुक्त इत्य् उच्यते योगी तुर्यातीतपदं गतः
He is called liberated, the yogi who has reached the state beyond the fourth, who is both non-bliss and supreme bliss, transcending all distinctions.
परिगलितसमस्तजन्मपाशस् सकलविहीनमनोमयाभिमानः । परमरसमयीं प्रयाति सत्तां जलगतसैन्धवखण्डवन् महात्मा
The great soul, whose bonds of all births have dissolved, whose identification with the mind-made self has vanished, attains the supreme essence of existence, like a lump of salt dissolving in water.
यावत् तुर्यपरामर्शस् तावत् केवलतापदम् । जीवन्मुक्तस्य विषयो वचसां च रघूद्वह
As long as there is awareness of the fourth state, so long does the state of pure being remain the subject of words and of the liberated while living, O descendant of Raghu.
अत ऊर्ध्वं सदेहानां मुक्तानां वचसां तथा । विषयो न महाबाहो पुरुषाणां इवाम्बरम्
Beyond that, O mighty-armed one, the state of those liberated while still embodied is not a subject for words, just as the sky is not for people.
सा हि विश्रान्तिपदवी दूरेभ्यो ऽपि दवीयसी । गम्या विदेहमुक्तानां खलेखेव नभस्वताम्
For that path of supreme rest is farther than the farthest, attainable only by those liberated without the body, just as the sky is accessible only to those who move in the heavens.
सुषुप्तावस्थया कञ्चित् कालं भुक्त्वा जगत्स्थितिम् । तुर्यताम् एत्य तदनु परमानन्दघूर्णिताः
Having maintained the existence of the world for a certain time in the state of deep sleep, they then enter the fourth state and are whirled in supreme bliss.
तुर्यातीतां दशां तज्ज्ञा यथा यान्त्य् आत्मकोविदाः । तथाधिगच्छ निर्द्वन्द्वं पदं रघुकुलोद्वह
As those who know the Self attain the state beyond the fourth, so you too, O best of the Raghu lineage, reach the undisturbed state free from duality.
सुषुप्तावस्थया राम भव संव्यवहारवान् । चित्रेन्दोर् इव ते न स्तः क्षयोद्वेगाव् अरिन्दम
O Rama, remain engaged in worldly dealings with the awareness of deep sleep; for you, O subduer of enemies, there will be neither decline nor agitation, just as for the moon and stars.
शरीरसन्निवेशस्य क्षये स्थैर्ये च संविदम् । मा गृहाण भ्रमो ह्य् एष शरीरम् इति जृम्भते
Do not grasp at the notion of the body’s arrangement, in its dissolution or stability; this delusion arises as the idea 'this is the body'.
देहनाशेन को ऽर्थस् ते को ऽर्थस् ते देहसंस्थया । भव त्वं प्रकृतारम्भस् तिष्ठत्व् एष यथास्थितम्
What is the purpose for you in the destruction of the body, or in its continued existence? Remain established in your own nature; let this body persist as it is.
ज्ञातवान् असि तत् सत्यं बुद्धवान् असि तत् पदम् । प्राप्तवान् असि रूपं स्वं विशोको भव भूतये
You have known that truth, you have realized that state, you have attained your own form; be free from sorrow for the sake of all beings.
ईप्सितानीप्सितत्यक्तश् शीतलालोकशोभया । अन्धकारातपाम्भोदमुक्तं खम् इव शोभसे
Having abandoned desire and aversion, you shine with the cool radiance of light, like the sky untouched by darkness, sunlight, or clouds.
मनस् तवात्मा सम्पन्नं नाधस् समनुधावति । योगमन्त्रतपस्सिद्धः पुरुषः खाद् इवावनिम्
Your mind, having become the Self, does not pursue anything below; perfected in yoga, mantra, and austerity, you are like the sky unconcerned with the earth.
इह शुद्धा चिद् एवास्ति पारावारविवर्जिता । अयं सो ऽहम् इदं तन् मे इति ते मास्तु विभ्रमः
Here, only pure consciousness exists, free from all boundaries or divisions; let there be no confusion in you such as, 'This is me, that is mine.'
आत्मेति व्यवहारार्थम् अभिधा कल्पिता विभोः । नामरूपादिभेदास् तु दूरम् अस्माद् अलं गताः
The term 'self' is used only for the sake of practical dealings; distinctions such as name, form, and the like are far removed from this.
जलम् एव यथाम्भोधिर् न तरङ्गादिकं पृथक् । आत्मैवेदं तथा सर्वं न भूतौघादिकं पृथक्
Just as the ocean is nothing but water and waves are not separate from it, so too, all this is only the Self, not distinct from aggregates of elements and the like.
यथा समस्ताज् जलधेर् जलाद् अन्यन् न लभ्यते । तथैव जगतस् स्फाराद् आत्मनो ऽन्यन् न लभ्यते
As nothing apart from water can be found in the entire ocean, so too, nothing apart from the Self can be found in the expanse of the world.
अयं सो ऽहम् इति प्राज्ञ क्व करोषि व्यवस्थितिम् । किं तत् त्वं किं च वा ते स्यात् किं न त्वं किं च वा न ते
O wise one, where do you establish any distinction such as 'This is me, that is mine'? What is that 'you', what could be yours, what is not you, and what could not be yours?
न द्वित्वम् अस्ति नो देहस् सम्बन्धो न च तैश् चितः । सम्भवत्य् अकलङ्काया भानोर् इव तमःपटैः
There is no duality, no connection with the body, nor is consciousness related to them—just as darkness cannot exist in the sun, which is free from all blemish.
द्वित्वम् अभ्युपगम्यापि कथयामि तवारिहन् । देहादिभिस् सद्भिर् अपि न सम्बन्धो विभोर् भवेत्
Even if duality is accepted for the sake of discussion, I tell you, O worthy one, that even with real bodies and the like, there can be no connection with the Infinite.
छायातपप्रसरयोः प्रकाशतमसोर् यथा । न सम्भवति सम्बन्धस् तथा वै देहदेहिनोः
Just as there is no connection between the movement of shadow and sunlight, or between light and darkness, so too, there is no connection between the body and the indweller.
यथा शीतोष्णयोर् नित्यं परस्परविरुद्धयोः । न सम्भवति सम्बन्धो राम देहात्मनोस् तथा
Just as between cold and heat, which are always mutually opposed, there can never be a union, so too, O Rama, is it with the body and the Self.
अविनाभावितार्थस् तु सम्बन्धः कथम् एतयोः । जडचेतनयोर् देहदेहिनोर् अनुभूयते
How can there be a connection between these two, which are not mutually dependent—between the inert and the conscious, the body and the indweller—such as is experienced?
चिन्मात्रेणात्मना देहस् सम्बद्ध इति या कथा । सैषा दुरवबोधोत्था दावाग्नौ जलधीर् यथा
The notion that the body is joined to the Self, which is pure consciousness alone, arises from misunderstanding, like the appearance of water in a mirage caused by forest fire.
सत्यावलोकनेनैषा मिथ्यादृष्टिर् विनश्यति । अवलोकनया सम्यग् आतपे जलधीर् यथा
By true discernment, this false perception is destroyed, just as the illusion of water vanishes upon proper observation in sunlight.
चिदात्मा निर्मलो नित्यस् स्वावभासो निरामयः । देहस् त्व् अनित्यो मलवांस् तेन सम्बध्यते कथम्
The Self, which is consciousness, is pure, eternal, self-luminous, and free from affliction; but the body is impermanent and impure—how can there be any connection between them?
स्पन्दम् आयाति वातेन भूतैर् आपीवरीकृतः । देहस् तेन न सम्बन्धो मनाग् एव महात्मनः
The body, composed of elements and made plump by them, moves by the force of wind; therefore, there is not even the slightest connection between it and the great Self.
सिद्धे द्वित्वे ऽपि देहस्य न सम्बन्धस्य सम्भवः । द्वित्वासिद्धौ तु सुमते कलनैवेदृशी कुतः
Even if duality of the body were established, there could be no possibility of connection; and if duality is not established, O wise one, how could such a conception arise at all?