समसंविद्विलासाढ्ये यद् यदा योगिदेहके । हिंस्रं चेतः पतत्य् आशु समताम् एति तत् तदा
In the yogi’s body, endowed with the play of equal awareness, whenever the mind falls upon something harmful, it immediately attains equanimity.
समं सद्भावमुक्तत्वाच् छेदादौ न प्रवर्तते । पान्थो व्यर्थं पथि ग्रामे यथा ग्रामीणकर्मणि
Because of abiding in equal being, there is no involvement in cutting or the like, just as a traveler does not engage in the village affairs while passing through the road.
योगिदेहसमीपात् तु गत्वा प्राप्नोति हिंस्रताम् । यद् यद् भवति तत्राशु तथारूपं न संशयः
Approaching the yogi’s body, it becomes violent; whatever occurs there, it swiftly takes on that form—there is no doubt.
इति हिंस्रैर् मृगव्याघ्रसिंहकीटसरीसृपैः । न च्छिन्ना वीतहव्यस्य तनुर् भूतलशायिनी
Thus, though attacked by fierce animals—deer, tigers, lions, insects, reptiles—the body of Vītahavya, lying on the earth, was not destroyed.
सर्वत्र विद्यते संवित् काष्ठलोष्टोपलादिके । सत्तासामान्यरूपेण संस्थिता बालमूकवत्
Consciousness exists everywhere—even in wood, clods, stones—present in the form of universal existence, like a child or mute.
पोप्लूयमाना तरला केवलं परिदृश्यते । तन्वी पुर्यष्टकेष्व् एव प्रतिबिम्बं जलेष्व् इव
It is seen only as a subtle, fleeting reflection within the eightfold body, just as an image appears in water.
तेन भूजलवाय्वग्निसंवित्त्या समरूपया । न विकारं तनुर् नीता वीतहव्यस्य राघव
Therefore, Rāghava, the body of Vītahavya was not altered, because of the sameness of consciousness in earth, water, air, and fire.
अन्यच् च शृणु हे राम स्पन्दो नाशस्य कारणम् । विकारस्य च चित्तोत्थो वातजो वा जगत्स्थितौ
Hear further, O Rāma: vibration is the cause of destruction, and transformation arises from the mind or from wind in the world’s existence.
प्राणानां प्राणता स्पन्दात् तच्छान्तौ ते दृषत्समाः । यतस् स्थिता धारणया तेनानष्टास्य सा तनुः
The vitality of the life-forces comes from vibration; when that ceases, they become inert. Because they are sustained by retention, his body was not lost.
सबाह्याभ्यन्तरं स्पन्दश् चेतसो वातजो ऽथ वा । न यस्य विद्यते तस्य दूरस्थौ विकृतिक्षयौ
If there is no vibration, either mental or wind-born, inside or outside, then for that one, change and decay remain distant.
सबाह्याभ्यन्तरं शान्ते स्पन्दे तत्त्वविदां वर । धातवस् संस्थितिं देहे न त्यजन्ति कदाचन
When the inner and outer movements are tranquil, O best among those who know the truth, the bodily elements never abandon their position in the body.
संशान्ते देहगेहस्थे प्रस्पन्दे चित्तवातयोः । धातवो मैरवं स्थैर्यं यान्ति संस्तम्भितात्मकाः
When the house of the body is quiet and the winds of mind and breath are still, the bodily elements attain a stable, unmoving state, like the essence of mercury.
तथा च दृश्यते लोके स्पन्दशान्तौ दृढा स्थितिः । दारूणाम् इव धीराणां सर्वाङ्गानाम् अचोपताम्
Thus it is seen in the world that when movement ceases, there is firm stability—just as in strong wood, all parts remain unshaken.
इति वर्षसहस्राणि देहा जगति योगिनाम् । न क्लिद्यन्ति न भिद्यन्ते ऽभग्नवज्रलवा इव
In this way, for thousands of years, the bodies of yogis in the world neither decay nor break, like fragments of unbroken diamond.
तदैव वीतहव्यो ऽसौ शृणु किं नोपशान्तवान् । देहम् उत्सृज्य तत्त्वज्ञो ज्ञातज्ञेयतया परः
At that very moment, Vītahavya, listen: why did he not become peaceful? The knower of truth, having realized the unity of knower and known, abandoned the body and became supreme.
ये हि विज्ञातविज्ञेया वीतरागा महाधियः । विच्छिन्नग्रन्थयस् सर्वे ते स्वतन्त्रास् तनौ स्थिताः
Those who have understood both the knower and the known, who are free from passion and possess great intellect, whose knots are severed—all of them remain independent, even while in the body.
एवं वापि च कर्माणि प्राक्तनान्य् ऐहिकानि वा । वासना वा न तेषां तच् चेतो नियमयन्त्य् अलम्
Thus, whether actions are past or present, or whether there are latent tendencies, none of these can control the mind of such people.
तेन तत्त्वविदां तात काकतालीयवन् मनः । यद् यद् भावयति क्षिप्रं तत् तद् आशु करोत्य् अलम्
Therefore, O dear one, the mind of those who know the truth acts like a crow at a coconut tree: whatever it intends, it accomplishes swiftly and completely.
काकतालीययोगेन वीतहव्यस्य संविदा । साम्प्रतं जीवितं बुद्धं तद् एवाशु स्थिरीकृतम्
By a chance conjunction, through the awareness of Vītahavya, his awakened life was immediately stabilized.
यदा तु तस्य प्रतिभा विदेहोन्मुखतां गता । तदा विदेहमुक्तो ऽभूद् असौ स्वातन्त्र्यसंस्थितिः
When his intuition inclined toward disembodiment, then he became liberated from the body, established in freedom.
विगतवासनम् आशु विपाशताम् उपगतं मन आत्मतयोदितम् । यद् अभिवाञ्छति तद् भवति क्षणात् सकलशक्तिमयो हि महेश्वरः
When the mind, freed from impressions, swiftly attained clarity and was recognized as the Self, whatever it desired came to be instantly, for the great Lord is possessed of all powers.
यदा ह्य् अस्तङ्गतप्रायं जातं चित्तं विचारतः । तदास्य वीतहव्यस्य जाता मैत्र्यादयो गुणाः
When the mind, through inquiry, had nearly faded away, then qualities such as friendliness arose in Vītahavya.
विवेकाभ्युदयाच् चित्तस्वरूपे ऽन्तर्हिते मुने । मैत्र्यादयो गुणा जाता इत्य् उक्तं किं त्वया प्रभो
With the rise of discrimination and the disappearance of the mind's nature, O sage, qualities like friendliness arose—this you have said, O Lord.
ब्रह्मन्न् अस्तङ्गते चित्ते कस्य मैत्र्यादयो गुणाः । क्व वा परिस्फुरन्तीति वद मे वदतां वर
O Brahman, when the mind has faded, whose are the qualities like friendliness, and where do they manifest? Tell me, best of speakers.
द्विविधश् चित्तनाशो ऽस्ति सरूपो ऽरूप एव च । जीवन्मुक्तस् सरूपस् स्याद् अरूपो ऽदेहमुक्तजः
There are two kinds of dissolution of mind: with form and without form. The living liberated is of the former; the latter arises from liberation without the body.
चित्तसत्तेह दुःखाय चित्तनाशस् सुखाय च । चित्तसत्तां क्षयं नीत्वा चित्तनाशम् उपार्जयेत्
The presence of mind here brings suffering; its dissolution brings happiness. By bringing about the end of the mind's presence, one attains its dissolution.
तामसैर् वासनाजालैर् व्याप्तं यज् जन्मकारणम् । विद्यमानं मनो विद्धि तद् दुःखायैव केवलम्
Know that the mind, which is pervaded by a web of tamasic tendencies and is the cause of birth, truly exists only for suffering.
प्राकृतं गुणसम्भारं ममेति बहु मन्यते । यत् तु चित्तम् अतत्त्वज्ञं दुःखि तज् जीव उच्यते
That mind, which is composed of natural qualities and repeatedly thinks 'this is mine,' but does not know reality, is called the suffering jiva.
विद्यमानं मनो यावत् तावद् दुःखम् अनन्तकम् । मनस्य् अस्तङ्गते जन्तोस् संसारो ऽन्तम् उपागतः
As long as the mind exists, endless suffering persists; when the mind of a being ceases, the cycle of worldly existence comes to an end.
दुःखि मूढम् अवष्टब्धम् अस्मीत्य् एव विनिश्चयम् । विद्यमानं मनो विद्धि दुःखवृक्षनवाङ्कुरम्
Know that the mind, which is afflicted, deluded, firmly attached, and convinced of 'I am this,' is the fresh sprout of the tree of suffering.