सुखदुःखादयस् सर्वे प्रयान्तु स्वाम् अवस्थितिम् । तृष्णा शुष्यतु सारम्भा हेमन्त इव पद्मिनी
Let all experiences of pleasure and pain return to their own state; let thirst dry up, together with its agitation, as the lotus withers in winter.
दग्धेन्धन इवार्चिष्मान् निस्स्नेह इव दीपकः । निर्मन्दर इवाम्भोधिर् गतार्क इव वासरः
Like a flame when its fuel is consumed, like a lamp when its oil is gone, like the ocean when its Mandara is absent, like the day when the sun has set—
शरदीव घनस् स्वैरं प्राप्तसर्गान्तकल्पवत् । ओङ्कारान्ते ऽस्तमननं प्रशाम्याम्य् आत्मनात्मनि
Like a cloud in autumn, freely dissolving at the end of its creation, at the close of Om, I become tranquil, merging the self into the Self.
व्यपगताखिलकार्यपरम्परस् सकलदृश्यदशातिगतस्थितिः । प्रणवशान्त्यनुसंसृतिशान्तधीर् विगतमोहमलो ऽयम् अहं स्थितः
With all chains of action gone, abiding beyond all that can be seen, with a mind at peace through the quiet of Om, free from delusion and impurity, I remain established.
एवं कलितवान् अन्तः प्रशान्तमननैषणः । शनैर् उच्चारयंश् चारु प्रणवप्राप्तिभूमिकः
Thus, having composed himself within, with a mind free from desires and at peace, he gently uttered the sacred syllable, attaining the state of Om.
सबाह्याभ्यन्तरान् सर्वान् सूक्ष्मान् स्थूलतरान् अपि । त्रैलोक्यकल्पितांस् त्यक्त्वा सङ्कल्पान् कल्पकल्पितान्
Abandoning all external and internal notions, both subtle and gross, and all imagined concepts of the three worlds, created by mere thought,
तिष्ठन्न् अक्षुभिताकारश् चिन्तामणिर् इवात्मनि । सम्पूर्ण इव शीतांशुर् विश्रान्त इव मन्दरः
He remained unshaken in form, like a wish-fulfilling gem within himself, full like the cool-rayed moon, and at rest like Mount Mandara.
कुम्भकारगृहे चक्रं संरोधितम् इव भ्रमात् । अम्भोधिर् इव सम्पूर्णस् स्तिमितस्फारनिर्मलः
Like a wheel halted in the potter’s workshop, motionless by design, or like the ocean, full, still, swelling, and clear,
शान्ततेजस्तमःपुञ्जं विगतार्केन्दुतारकम् । अधूमाभ्ररजस् स्वच्छम् अनन्तं शरदीव खम्
A mass of tranquil radiance and darkness, devoid of sun, moon, or stars, pure as the autumn sky, free from smoke, clouds, or dust, infinite,
सह प्रणवपर्यन्तदीर्घनिस्स्वनतन्तुना । जहाव् इन्द्रियतन्मात्रजालं गन्धम् इवानिलः
With the long, continuous resonance of Om, he cast off the web of sense objects and their subtle essences, as the wind leaves behind fragrance.
ततो जहौ तमोमात्रं प्रतिभातम् इवान्तरे । उत्तिष्ठत् प्रस्फुरद्रूपं प्राज्ञः कोपलवं यथा
Then he abandoned the mere remnant of darkness within, as a wise man discards a trace of anger that arises and flickers inside.
प्रतिभातं ततस् तेजो निमेषार्धं विचार्य सः । जहौ बभूव च तदा न तमो न प्रकाशकम्
He then examined that radiance for half a moment, and let it go; at that time, there was neither darkness nor illumination.
ताम् अवस्थाम् अथासाद्य मनसा तन् मनस्तृणम् । स्फुरितं न मनाग् एव निमेषार्धाद् अशातयत्
Having attained that state, with his mind making the mind itself as insignificant as grass, he dissolved the flickering of thought in less than half a blink.
ततो ऽङ्गसंविदं स्वस्थां प्रतिभासम् उपागताम् । सद्योजातशिशुज्ञानसमाम् अकलनामलाम्
Then, he reached a state of bodily awareness that was clear and natural, pure as the knowledge of a newborn child, free from conceptualization and stain.
निमेशार्धार्धभागेन कालेनाकलनः प्रभुः । जहौ चितश् चेत्यदशां स्पन्दशक्तिम् इवानिलः
In a fraction of half a blink, the master, transcending conceptualization, abandoned the state of being a cognizer, just as the wind gives up its power of movement.
पश्यन्तीपदम् आसाद्य सत्तामात्रात्मकं ततः । सुषुप्तपदम् आसाद्य तस्थौ मेरुर् इवाचलः
Then, attaining the paśyantī state, which is of the nature of pure being, he entered the state of deep sleep and remained unmoving like Mount Meru.
ततस् सुषुप्तसंस्थानस्थित्या स्थित्वा विभुर् मनाक् । सुषुप्ते स्थैर्यम् आसाद्य तुर्यरूपम् उपाययौ
Thereafter, abiding for a moment in the condition of deep sleep, the sovereign, having attained stability in that state, entered the form of the fourth (turya) state.
निरानन्दो ऽपि सानन्दस् सच् चासच् चापि तत्र सः । आसीन् नकिञ्चित् किञ्चिच् च प्रकाशस् तिमिरं तथा
There, though devoid of joy, he was also with joy; he was both existent and nonexistent; he was nothing and something, light and darkness as well.
अचिन्मयं चिन्मयं च नेति नेति यद् उच्यते । तत् ततस् सम्बभूवासौ मद्गिराम् अप्य् अगोचरः
That which is said to be neither consciousness nor non-consciousness, 'not this, not this'—from there, he arose, beyond even the reach of my words.
तद् असौ सुषमं स्थानं पदं परमपावनम् । सर्वभावान्तरगतम् अभूत् सर्वविवर्जितम्
That, indeed, is the perfectly balanced state, the supremely pure abode, present within all states of being, yet free from all distinctions.
यच् छून्यवादिनां शून्यं ब्रह्म ब्रह्मविदां वरम् । विज्ञानमात्रं विज्ञानविदां यद् अमलात्मकम्
What is called void by those who speak of emptiness, Brahman by the knowers of Brahman, pure consciousness by those who know consciousness—this is of immaculate nature.
पुरुषस् साङ्ख्यदृष्टीनाम् ईश्वरो योगवादिनाम् । शिवश् शशिकलङ्कानां कालः कालकवादिनाम्
The person for the Sāṅkhya philosophers, the Lord for the yogic teachers, Śiva for the devotees of Śiva, Time for those who speak of Time—
आत्मात्मनस् तद्विदुषां नैराश्यं तादृशात्मनाम् । मध्यं माध्यमिकानां च सर्वं सुशमचेतसाम्
The Self for those who know the Self, utter detachment for those of such nature, the middle for the Madhyamikas, and everything for those whose minds are perfectly tranquil—
यत् सर्वशास्त्रसिद्धान्तो यत् सर्वहृदयानुगम् । यत् सर्वं सर्वदा सार्वं यत् सत् तत् सद् असौ स्थितः
That which is the conclusion of all scriptures, which is accessible to every heart, which is all, always, everywhere, which is real—this alone truly exists.
यद् अनुत्तमनिष्ष्यन्दो दीपं यत् तेजसाम् अपि । स्वानुभूत्येकमानं यत् तत् तत् तत् तद् असौ स्थितः
That which is the supreme, inexhaustible essence, the light even of lights, that which is measured only by one's own direct experience—this, this, this alone truly exists.
यद् एकं चाप्य् अनेकं च साञ्जनं च निरञ्जनम् । यत् सर्वं चाप्य् असर्वं च तत् तत् तत् तद् असौ स्थितः
That which is one and also many, colored and yet uncolored, all and yet not all—this, this, this alone truly exists.
अजम् अजरम् अनाद्यम् आद्यम् एकं पदम् अकलं सकलं च निष्कलं च । स्थित इति स तदा नभस्स्वरूपाद् अपि विमलस्थितिर् ईश्वरः क्षणेन
Unborn, undecaying, without beginning, yet the first, the one state, undivided and yet divided, with and without parts—this, established thus, is the Lord, whose pure state surpasses even the sky, in a moment.
प्राप्य संसृतिसीमान्तं दुःखाब्धेः पारम् आगतः । वीतहव्यश् शशामैवम् अपुनर्मनसे मुनिः
Having reached the end of worldly existence, having crossed the ocean of sorrow, Vītahavya, the sage of unreturning mind, became perfectly still in this way.
तस्मिंस् तथोपशान्ते हि परां निर्वृतिम् आगते । पयःकण इवाम्भोधौ स्वे पदे परिणामिनि
When that state is thus calmed and supreme contentment is attained, it rests in its own nature, like a drop of water in the ocean.
तथैव तिष्ठन् निस्स्पन्दस् स कायो म्लानिम् आययौ । अन्तर् विरसतां प्राप्य मार्गशीर्षान्तपर्णवत्
Remaining motionless in that way, the body became withered, having reached inner tastelessness, like a leaf at the end of the Mārgaśīrṣa month.