अनिच्छतो ऽपि ते साधो विचारे स्थितिम् आगते । अर्थतो ऽयम् उपायातो विनाशस् सुखसिद्धये
O noble one, even without desire, when inquiry is established in you, this destruction has come for the attainment of happiness in its true sense.
तस्मान् नास्त्य् असि निर्णीतम् इति सिद्धान्तयुक्तिभिः । मित्रेन्द्रियेश्वर स्वस्ति भवतस् त्व् अस्तम् आगतम्
Therefore, it is concluded by reason and established doctrine that you do not exist as such; O friend, lord of the senses, may well-being be yours as you reach your end.
नित्यं पूर्वम् अभूताय नास्तिरूपाय सम्प्रति । भविष्यते च नोदर्कस् स्वमनस् स्वस्ति ते ऽस्त्व् इति
That which was always non-existent in the past, and is presently of the nature of non-being, will not have any result in the future; may your own mind be at peace.
परिनिर्वामि शान्तो ऽस्मि दिष्ट्यास्मि विगतज्वरः । स्वात्मन्य् एवावतिष्ठे ऽहं तुर्यरूपे पदे स्थितः
I am fully liberated, I am at peace, by good fortune I am free from all affliction; I abide in my own Self, established in the state beyond the three (states of consciousness).
अतो नास्त्य् एव नास्त्य् एव संसारी चित्तसंस्थितिः । आत्मा त्व् अस्त्य् एव चास्त्य् एव यस्माद् अन्यन् न विद्यते
Therefore, there truly is no existence of the transmigrating mind; but the Self alone truly exists, for nothing else is known apart from it.
अयम् आत्मेति कलना मन्ये नो निर्मलान्तरा । प्रतियोगिव्यवच्छेदकलनैकस्य वा कुतः
The notion 'this is the Self' is but a thought, not the pure inner reality; how can there be one who delimits the unique, which is without an opposite?
अहं तेनायम् आत्मेति कलनाम् अनुदाहरन् । मौनी स्वात्मनि निर्वामि तरङ्ग इव वारिणि
Ceasing to repeat the notions 'I' and 'this is the Self,' I dissolve in my own Self, silent, like a wave in the water.
संशान्तवासनम् अनाश्रितचेतनांशम् अप्राणसञ्चरणम् अस्तविनाशदोषम् । संवेद्यवर्जितम् उपेत्य सुसंविदंशं शाम्यामि मौनम् अयम् एव निरीहम् अन्तः
Having attained that state where all tendencies are pacified, consciousness is free from dependence, the movement of life-breath has ceased, and the faults of destruction and non-existence are absent—where there is no object of experience, but pure awareness remains—there, within, I abide in silence, utterly free from striving.
इति निर्णीय स मुनिर् वीतहव्यो विवासनः । आसीत् समाधाव् अचलो विन्ध्यपर्वतकोटरे
Thus resolved, the sage Vitahavya, having renounced all, sat unmoving in samadhi within a cave on the slope of Mount Vindhya.
अपरिस्पन्दिताशेषस्पन्दनानन्दसुन्दरः । बभूवास्तङ्गतमनास् स्तिमिताम्भोधिशोभनः
His mind, having set, became motionless and beautiful like a tranquil ocean, filled with the bliss of stillness, where all waves of movement had ceased.
अन्तर् एव शशामास्य क्रमेण प्राणसन्ततिः । ज्वालाजालपरिस्पन्दो दग्धेन्धन इवानले
Within him, the flow of breath gradually subsided, like the flickering of flames dying down when the fuel in a fire is consumed.
अनन्तर्निष्ठतां याते बाह्यार्थे चाप्य् असंस्थिते । शेषे तु लब्धसंस्थाने तस्य स्फुरितपक्ष्मणी
When his awareness was established in the infinite within, and external objects no longer held any place, only the fluttering of his eyelashes remained, as the last sign of life.
घ्राणप्रान्तगताल्पाल्पसमालोक इवेक्षणे । अर्धकुट्मलितैः पद्मैश् श्रियम् आययतुस् समाम्
His gaze, barely open at the tips like lotus buds half-unfolded at the edge of a pond, shone with a serene beauty.
समकायशिरोग्रीवस्थानकस् स महामतिः । आसीच् छैलाद् इवोत्कीर्णश् चित्रार्पित इवाथ वा
With his body, head, and neck held evenly, that great sage sat as if carved from the mountain itself, or as if he were a painting set upon it.
तथा प्रतिष्ठतस् तस्य संवत्सरशतत्रयम् । कोटरे विन्ध्यकच्छस्य ययाव् अर्धमुहूर्तवत्
Thus established, for him, three hundred years in the cave on the slope of Vindhya passed as if it were half a moment.
एतावन्तम् असौ कालं नाबुध्यत किलात्मवान् । जीवन्मुक्ततया ध्यानी न च तत्याज तां तनुम्
For that entire period, he, established in the Self, did not awaken; absorbed in meditation as a liberated soul, he did not abandon that body.
तावत्कालं स सुभगो न प्राबुध्यत योगवित् । उद्दामैर् अम्बुदारावैर् आसारभरघर्घरैः
For so long, that fortunate knower of yoga did not awaken, amid the thunderous roar of heavy rainclouds.
पर्यन्तमण्डलाधीशमृगयारवबृंहितैः । ऋक्षवानरनिर्ह्रादैर् मातङ्गास्फोटनिस्स्वनैः
With the tumult of hunters pursuing the lords of the mountain ranges, the cries of bears and monkeys, and the resounding blows of elephants.
सिंहसंरम्भरटितैर् निर्झरारावझाङ्कृतैः । विषमाशनिसम्पातैर् गजकोलाहलैर् घनैः
With the fierce roaring of lions, the echoing of waterfalls, the striking of lightning, and the intense clamor of elephants.
प्रमत्तशरभास्फोटैर् भूकम्पतटघट्टनैः । वनदाहधमद्ध्वानैर् जलौघाहतवेल्लनैः
With the wild crashing of mad sarabhas, the shaking of the earth from tremors, the roaring of forest fires, and the surging of waters.
महोपलतलाघातैर् धरणीतलमज्जनैः । जलौघान्दोलनापातैस् तापैर् अनलकर्कशैः
With the pounding of massive stones, the submergence of the earth's surface, the battering and tossing of water currents, and the harsh heat of fire.
केवलं वहति स्वैरं काले कलितकारणे । परियान्तीषु वर्षासु लहरीष्व् इव वारिणि
Time, with its inherent causes, simply flows freely; in the cycles of the rains, like waves in water.
स्वल्पेनैव स कालेन तस्मिन् पर्वतकन्दरे । प्रावृडोघविनुन्नेन पङ्केनोर्वीतले कृतः
In just a short time, in that mountain cave, he was covered by mud on the earth's surface, deposited by the flood of the rainy season.
तत्रासाव् अवसद् भूमेः कोटरे सङ्कटोदरे । पङ्कसम्पिण्डितस्कन्दः पर्वते ऽन्तश् शिला यथा
There he remained, in the hollow of the earth, within a narrow cavity, his shoulders smeared with mud, like a stone inside a mountain.
शतत्रये तु वर्षाणाम् अथ याते स्वयं प्रभुः । प्राबुध्यतात्मरूपात्मा धराकोटरपीडितः
After three hundred years had passed, the lord himself awakened, his true self pressed within the hollow of the earth.
संविद् एवास्य तं देहं जग्राहोर्वीनिपीडितम् । न तु प्राणमयस् स्पन्दः प्राणसंसरणं विना
Only consciousness took hold of his body, which was crushed by the ground; but there was no movement of life-breath, no circulation of prāṇa.
उत्पत्य प्रौढिम् आसाद्य कलना हृदयाम्बरे । स्वमनोरूपिणी तस्य हृद्य् एवानुबभूव सा
Rising up and attaining maturity, imagination in the sky of his heart, shaped by his own mind, was experienced by him within his heart.
कैलासकानने कान्ते कदम्बस्य तरोस् तले । मुनित्वं शतम् अब्दानां जीवन्मुक्तात्म निर्मलम्
In the beautiful forest of Kailāsa, beneath a kadamba tree, he lived as a sage for a hundred years, his self pure and liberated while alive.
विद्याधरत्वं वर्षाणां शतम् आधिविवर्जितम् । युगपञ्चकम् इन्द्रत्वं प्रणतं सुरचारणैः
He enjoyed the state of a vidyādhara for a hundred years, free from affliction; for five ages, he held the station of Indra, honored by gods and celestial beings.
मुनित्वादिषु तेष्व् अस्य प्रतिभासेषु भो मुने । नियमो ऽनियमश् चैव दिक्कालनियतेः कथम्
O sage, in these apparent states such as sagehood, how can there be rule or lack of rule, when direction and time are determined?