गच्छतस् तिष्ठतश् चैव तस्येयम् अभवद् धृदि । विनोदाय स्वचित्तस्य कथा स्वमनसा सह
Whether going or standing still, this was his disposition: to entertain his own mind with stories, together with his own thoughts.
अव्ययेन्द्रियवर्गेश मनश् शमवता त्वया । पश्यानन्दसुखं कीदृग् इदम् आसादितं ततम्
O master of the undiminished senses, with a mind established in tranquility, see what kind of blissful happiness has been attained, pervading all.
एषैवानारतं तस्मान् नीरागैव दशा त्वया । अवलम्ब्या परित्याज्यं चापलं चलतां वर
Therefore, this very state—free from passion and ever undisturbed—must be upheld by you; fickleness, O best of the steadfast, is to be abandoned.
भो भो इन्द्रियचौरा हे हताशा हतनामकाः । युष्माकं नायम् आत्मास्ति न भवन्तस् तथात्मनि
Ho there, you thieves of the senses, you whose hopes and names are destroyed! This self does not belong to you, nor do you exist in the self in that way.
व्रजताशु विनाशान्तम् आशा वो विफलीकृताः । न समर्थास् समाक्रान्तौ भवन्तो भङ्गुराश्रयाः
As you swiftly proceed toward your end in destruction, your hopes are rendered fruitless; you are not capable of seizing, for you rest upon what is fragile.
वयम् आत्मेति यैषा वो बभूव किल वासना । तत्त्वविस्मृतिजा सा हि दृष्टरज्जुभुजङ्गवत्
That notion, 'I am the self,' which once arose among you, is born of forgetting the truth—just as a snake is imagined upon seeing a rope.
अनात्मन्य् आत्मता सैषा सैषा वस्तुन्य् अवस्तुता । अविचाराद् बभूवेह विचारेण क्षयं गता
The sense of self in what is not the self, and the sense of reality in what is unreal—these arise here from lack of inquiry, but are destroyed through investigation.
भवन्तो ऽन्ये वयं चान्ये ब्रह्मान्यत् कर्तृता परा । अन्यो भोक्तान्य आदत्ते को दोषः कस्य कीदृशः
Some are called 'others,' and we are called 'others'; Brahman is said to be different, supreme is said to be the doer; another is the enjoyer, another takes—whose fault is it, and of what kind?
वनेभ्यो दारु सञ्जातं रज्जवो वेणुचर्मणी । वासी चायःफलान्य् एवं तक्षा ग्रासार्थम् उद्यतः
Wood comes from the forests, ropes from bamboo, hides from animals, and axes from iron ore; thus, the carpenter is set to work for the sake of his livelihood.
इत्थं यथेह सामग्र्या स्वशक्तिस्थपदार्थया । सम्पन्नः काकतालीयाद् रथो गृहवराकृतिः
In this way, when all the materials are present, each with its own inherent power, a cart or a house is completed, sometimes merely by coincidence, like a crow alighting on a palm tree.
सम्पन्नः काकतालीयात् स्वशक्तिनिरतेन्द्रियः । तथैव किल कायो ऽयं केव कस्यात्र खण्डना
Just as, by coincidence, a cart is completed, though its parts have no independent will, so too is this body formed—who, then, can truly claim to refute this?
विस्मृतिर् विस्मृता दूरं स्मृतिस् स्फुटम् अनुस्मृता । सत् सज् जातम् असच् चासत् क्षयि क्षीणं स्थिरं स्थितम्
Forgetfulness is itself forgotten and goes far away; memory is clearly remembered; the real becomes real, the unreal becomes unreal; the perishable perishes, and the stable remains stable.
एवंविधेन भगवान् विचारेण महातपाः । सो ऽतिष्ठन् मुनिशार्दूलो बहून् वर्षगणान् इह
In this way, the blessed sage of great austerity abided here for many years, established in such inquiry.
अपुनर्भवनायैव यत्र चिन्तान्तम् आगता । मूढता च सुदूरस्था तत्रासाव् अवसत् सदा
There, where thought comes to its end and delusion is far removed, he always dwelled, intent on non-return.
यथाभूतपदार्थौघदर्शनोत्थम् अनन्तकम् । ध्यानाश्वासनम् आलम्ब्य सो ऽवसत् पुरुषस् सदा
Relying on the meditation-breathing that arises from perceiving the multitude of things as they truly are, that person always abided.
हेयादेयसमासङ्गत्यागादानदृशोः क्षये । पदे परमपूर्णात्मा सो ऽवसत् स्वान्तशान्तिदे
By the cessation of the notions of acceptance and rejection, and of the perspectives of taking and giving up, he abided in the supreme, complete Self, in the peace of his own heart.
सो ऽगस्त्यपुत्रो भगवान् वीतहव्यो विवासनः । विदेहमुक्ततां प्राप्तो यथा कालेन तच् छृणु
That blessed son of Agastya, Vītahavya, the renunciate, attained the state of bodiless liberation; hear how that happened in due course.
त्रिंशद्वर्षसहस्राणि सप्तवर्षशतानि च । पुण्याश्रम उषित्वेह तथा मेरौ सुरालये
For thirty thousand years and seven hundred years, he dwelled in the holy hermitage here, and likewise on Mount Meru, the abode of the gods.
वीतहव्यमुनेर् आसीद् इच्छानिच्छाच्छचेतसः । विदेहे केवलीभावे सीमान्ते जन्मकर्मणाम्
For the sage Vītahavya, whose mind was free from desire and aversion, in the state of pure bodilessness, the boundary of birth and action was reached.
संसारासङ्गसन्त्यागरसासववरेच्छया । विवेश स तयैकान्ते विन्ध्याद्रेर् हेमकन्दरम्
With the noble wish for the nectar of detachment from worldly entanglements, he entered, in solitude, the golden cave of Mount Vindhya.
अपुनस्सङ्गमायाशु जगज्जालम् अवेक्ष्य सः । बद्धपद्मासनं स्थित्वा तत्रोवाचात्मनात्मनि
Seeing the net of the world as never to be attached to again, he sat in the bound lotus posture there, and spoke within himself to himself.
राग नीरागतां गच्छ द्वेष निर्द्वेषतां व्रज । भवद्भ्यां सुचिरं कालम् इह प्रक्रीडितं मया
O attachment, go to detachment; O aversion, attain non-aversion; with you both I have played here for a very long time.
भोगा नमो ऽस्तु युष्मभ्यं जन्मकोटिशतान्य् अहम् । भवद्भिर् लालितो लोके लालकैर् इव बालकः
O enjoyments, salutations to you; for hundreds of millions of births, I have been cherished by you in this world, as a child is fondled by its caretakers.
इमाम् अपि परां पुण्यां निर्वाणपदवीम् अहम् । येन विस्मारितस् तस्मै सुखायास्तु नमो नमः
Even this supreme, auspicious state of nirvana I have attained—salutations again and again to that by which forgetfulness has arisen, for the sake of happiness.
त्वदुत्तप्तेन हे दुःख मयात्मान्विष्ट आदरात् । तस्मात् त्वदुपदिष्टो ऽयं मार्गो मम नमो ऽस्तु ते
O suffering, through your burning I have earnestly sought my own self; therefore, salutations to you, for this path you have indicated to me.
त्वत्प्रसादेन लब्धेयं शीतला पदवी मया । दुःख नाम्नैव दुःखं त्वं सुखदात्मन् नमो ऽस्तु ते
By your grace, I have attained this cool state; suffering is only named suffering, but you, giver of happiness, salutations to you.
कल्याणम् अस्तु ते मित्र संसारासारजीविता । देह स्थितिर् इयं यामो वयम् आत्मीयम् आस्पदम्
May auspiciousness be yours, friend, whose life is free from the essence of worldly existence; this body remains as a dwelling, and we are established in our own self.
प्रायो जडानां जन्तूनाम् अहो नु विषमा गतिः । देहेनापि वियुज्ये ऽहं भूत्वा जन्मशतान्य् अपि
Indeed, the fate of dull creatures is harsh; even after being separated from the body, I have existed through hundreds of births.
मित्र काय मया न त्वं त्यज्यसे चिरबान्धव । त्वयैवात्मन्य् उपानीता स्वात्मज्ञानवशात् क्षतिः
Friend, body, you are not abandoned by me, long-time companion; only through self-knowledge brought by you has harm occurred within myself.
अधिगम्यात्मविज्ञानम् आत्मनाशः कृतस् त्वया । देहे नान्येन भग्नो ऽसि त्वयैवैतद् उपासितम्
Having attained self-knowledge, self-destruction has been accomplished by you; in the body, you are not broken by another, but by your own worship.