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.
नष्टं कस्य मनो ब्रह्मन् नष्टं वा कीदृशं भवेत् । कीदृशश् चास्य नाशस् स्यात् स्यात् सत्ता चास्य कीदृशी
O Brahman, whose mind is destroyed? And if destroyed, in what manner? What is the nature of its destruction, and what is its state of being?
चेतसः कथिता सत्ता मया रघुकुलोद्वह । अस्य नाशम् इदानीं त्वं शृणु प्रश्नविदां वर
O best of the Raghu lineage, I have described the existence of the mind; now, listen to its destruction, O foremost among those who ask questions.
सुखदुःखदशा धीरं साम्यान् न प्रोद्धरन्ति यम् । निश्श्वासा इव शैलेन्द्रं चित्तं तस्य मृतं विदुः
That mind is said to be dead, which is not disturbed from its equanimity by states of pleasure or pain, just as great mountains are unmoved by the wind.
अयं सो ऽहम् अयं नाहम् इति चिन्ता नरोत्तमम् । खर्वीकरोति यं नान्तश् चित्तं तस्य मृतं विदुः
That mind is said to be dead, O best of men, which is not diminished by thoughts such as 'I am this' or 'I am not this,' and which remains unaffected within.
एष साधो मनोनाशो नष्टं चेदृङ् मनो भवेत् । चित्तनाशदशा चैषा जीवन्मुक्तस्य विद्यते
O noble one, this is the dissolution of the mind; when the mind is destroyed in this way, this is called the state of the destruction of the mind, which exists for the liberated while living.
मनस्तां मूढतां विद्धि यदा नश्यति सानघ । चित्तनाशाभिधानं हि तदा सत्त्वम् उदेत्य् अलम्
Know that state of mind to be delusion, O sinless one, which ceases when the mind is destroyed; for that is called the destruction of the mind, and then true being arises fully.
तस्य सत्त्वविलासस्य चित्तनाशस्य राघव । जीवन्मुक्तस्वभावस्य कैश्चिच् चित्त्वाभिधा कृता
This play of pure being, this destruction of the mind, O Raghava, and the nature of the liberated while living, has by some been called the destruction of the mind.
मैत्र्यादिभिर् गुणैर् युक्तं भवत्य् उत्तमवासनम् । भूयोजन्मविनिर्मुक्तं जीवन्मुक्तं मनो ऽनघ
Endowed with virtues such as friendliness, it possesses the highest disposition; the mind of the liberated while living, O sinless one, is freed from future birth.
व्याप्तं वासनया यत् स्याद् भूयोजननमुक्तया । जीवन्मुक्तमनो ऽसक्तं राम तत् सत्त्वम् उच्यते
That which is pervaded by tendencies freed from future birth, O Rama, the unattached mind of the liberated while living, is called pure being.
सम्प्रत्य् एवानुभूतत्वात् सत्त्वाप्त्या तत्त्वसंयुतः । सरूपो ऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते
Because it is experienced even now, and attained as pure being, united with reality, this destruction of the mind is of the same nature as the liberated while living.