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.
तस्य देहद्रुमान्तस्स्थं त्यक्त्वा हृन्नीडम् आययुः । प्रोड्डीय प्राणविहगा यन्त्रोन्मुक्ताश्मवन् नभः
The life-birds, having abandoned their nest in the heart of the tree of his body, soared upward, released from their mechanism, like stones freed from a device, into the sky.
भूतेष्व् एव प्रविष्टानि भूतानि सकलान्य् अलम् । मांसास्थियन्त्रं देहस् तु वनावनितले ऽवसत्
All the elements entered into their respective elements; the body, made of flesh, bone, and mechanism, remained on the forest floor.
चिदर्णवं प्रविष्टा चिद् धातवो धातुषु स्थिताः । स्वे स्वरूपे स्थितं सर्वं मुनाव् उपशमं गते
Consciousness entered the ocean of consciousness; the elements abided in their own elements; everything remained in its own nature when the sage attained tranquility.
एषा ते कथिता राम विचारशतशालिनी । विश्रान्तिर् वीतहव्यस्य प्रज्ञयैतां विवेचय
This, O Rāma, is the account told to you, rich in hundreds of reflections: the repose of Vītahavya; discern this with your wisdom.
एवम्प्रकारया युक्त्या स्वविचारणयेद्धया । तत्त्वम् आलोक्य तत्सारम् आतिष्ठोत्थाय राघव
By reasoning in this manner, with your own inquiry, having perceived the essence of reality, establish yourself in its core, O Rāghava.
यद् एतद् अखिलं राम भवते वर्णितं मया । यद् इदं वर्णयाम्य् अन्यद् वर्णयिष्यामि यच् च वा
Whatever has been described to you, O Rāma, and whatever else I describe or will describe, all of it is for you.
त्रिकालदर्शिना नित्यं चिरं च किल जीवता । विचारितं च दृष्टं च मया तद् अखिलं स्वयम्
Having always possessed the vision of the three times, and having lived for a long time, I have examined and directly seen all this myself.
तद् एताम् अमलां दृष्टिम् अवलम्ब्य महामते । ज्ञानम् आसादय परं ज्ञानान् मुक्तिर् हि लभ्यते
Therefore, O great-minded one, relying on this pure insight, attain supreme knowledge; for liberation is indeed gained through knowledge.
ज्ञानान् निर्दुःखतोदेति ज्ञानाद् अज्ञानसङ्क्षयः । ज्ञानाद् एव परा सिद्धिर् नान्यस्माद् राम वस्तुतः
From knowledge arises freedom from suffering; by knowledge, ignorance is destroyed; truly, O Rama, the highest accomplishment comes only from knowledge, not from anything else.
ज्ञानेन सकलान् पाशान् विनिकृत्य समन्ततः । शातिताशेषचित्ताद्रिर् वीतहव्यो मुनीश्वरः
By knowledge, having severed all bonds on every side, the sage Vītahavya, with the mountain of his mind completely shattered, became free.