जीवितस्यापि हन्तारं दातारं चैकरूपया । दृशा प्रसादमाधुर्यशालिन्या परिपश्यति
He gazes with the same gracious and sweet vision upon both the slayer and the giver of life.
स्थिरास्थिरशरीरेषु रम्यारम्येषु वस्तुषु । न हृष्यति ग्लायति वा सदा समतयेद्धया
Among bodies that are stable or unstable, and in objects that are pleasant or unpleasant, he neither rejoices nor becomes despondent, always established in equanimity.
त्यक्तास्थत्वाद् अनादेयरूपत्वाज् जगतस् स्थितेः । नूनं विदितवेद्यत्वान् नीरागत्वात् स्वचेतसः
Because the world is devoid of true existence and has the nature of being ungraspable, it surely appears only as something to be known, without attachment in one's own mind.
न कस्यचिन् न कस्याञ्चिद् अक्षस्य विषयस्थितौ । ददाति प्रसरं साधुर् आधिप्रोज्झितया धिया
No one, nowhere, whose mind is free from domination, allows the senses to roam among their objects.
अतत्त्वज्ञम् अविश्रान्तम् अलब्धात्मानम् अस्थिरम् । निगिरन्तीन्द्रियाण्य् आशु हरिणा इव पल्लवम्
One who does not know reality, who is restless, who has not realized the Self, who is unstable—his senses quickly devour him, like a deer eats a tender leaf.
उह्यमानं भवाम्भोधौ वासनावीचिवेल्लितम् । निगिरन्तीन्द्रियग्राहा हाहाक्रन्दपरायणम्
Tossed in the ocean of becoming, agitated by the waves of latent impressions, he is swallowed by the crocodiles of the senses, always given to cries of distress.
विचारतो लब्धपदं विश्रान्तधियम् आत्मनि । न हरन्ति विकल्पौघा जलौघा इव पर्वतम्
But one whose mind has found rest in the Self through inquiry, who has attained his true state, is not carried away by the floods of thoughts, just as a mountain is not moved by torrents of water.
सर्वसङ्कल्पसीमान्ते विश्रान्तानां परे पदे । तेषां लब्धस्वरूपाणां मेरुर् एव तृणायते
For those who have come to rest at the end of all mental constructions, who have realized the supreme state, even Mount Meru appears as insignificant as a blade of grass.
जगज् जरत्तृणलवो विषं चामृतम् एव च । क्षणः कल्पसहस्रं च समता ततचेतसाम्
For those whose minds are thus established, the world, old grass, poison and nectar, a moment and a thousand aeons—all are equal.
संविन्मात्रं जगद् इति मत्वा मुदितबुद्धयः । संविन्मयत्वाद् अन्तस्स्थजगत्का विहरन्त्य् अमी
Thinking, 'The world is only pure consciousness,' their minds are joyful; because the inner world is made of consciousness, these ones move about freely within it.
संविन्मात्रपरिस्पन्दे जागते वस्तुपञ्जरे । किं हेयं किम् उपादेयम् इह तत्त्वविदो मुनेः
In the mere vibration of consciousness, within the cage of waking phenomena, what is to be rejected and what is to be accepted by the sage who knows the truth?
संविद् एवेदम् अखिलं भ्रान्तिम् अन्यां त्यजानघ । संविन्मयवपुस् स्फारः किं जहासि किम् ईहसे
This entire world is nothing but consciousness; abandon all other delusions, O sinless one. When your form is the fullness of consciousness, what will you renounce or seek?
यद् एतज् जायते भूमेर् भविष्यत् पेलवाङ्कुरः । तत् संविद् एव प्रथते तथा न त्व् अङ्कुरो ऽस्ति सः
Whatever sprout is said to arise from the earth in the future, that is only consciousness appearing so; truly, there is no such sprout.
आदाव् अन्ते च यन् नास्ति वर्तमाने ऽपि तस्य या । कञ्चित् काललवं दृष्टा सत्तासौ संविदो भ्रमः
That which does not exist at the beginning or end, but seems to exist for a brief moment in the present—such existence is a delusion of consciousness.
इति मत्वा धियं त्यक्त्वा भावाभावानुपातिनीम् । निस्सङ्गसंविद्भारूपो भव भावान्तम् आगतः
Thinking thus, abandon the mind that follows being and non-being; become the pure, unattached mass of consciousness, having reached the end of all states.
कायेन मनसा बुद्ध्या केवलैर् इन्द्रियैर् अपि । कर्म कुर्वन्न् अकुर्वन् वा निस्सङ्गस् सन् न लिप्यसे
Whether acting or not acting, with body, mind, intellect, or even just the senses, being unattached, you are not tainted.
गतसङ्गेन मनसा कुर्वन्न् अपि न लिप्यसे । सुखदुःखैर् महाबाहो मनोरथदशास्व् इव
With a mind free of attachment, even while acting, you are not affected by pleasure or pain, O mighty-armed one, just as in the stages of a dream.
गतसङ्गमतिः कर्म कुर्वन्न् अप्य् अङ्गयष्टिभिः । न लिप्यते सुखैर् दुःखैर् मनोरथकलास्व् इव
One whose mind is free from attachment, even while acting with the limbs of the body, is not affected by pleasures or pains, just as in the play of imagination.
गतसङ्गमना दृष्ट्या पश्यन्न् अपि न पश्यति । एतद् अन्यस्थचित्तत्वाद् बालेनाप्य् अनुभूयते
With a mind free from attachment, though one sees, one does not truly see; this is experienced even by a child whose mind is elsewhere.
गतसङ्गं मनो जन्तोः पश्यंश् चापि न पश्यति । न शृणोत्य् अपि शृण्वंश् च न स्पृशत्य् अपि संस्पृशन्
When the mind of a being is free from attachment, though seeing, it does not see; though hearing, it does not hear; though touching, it does not touch.
न जिघ्रत्य् अपि जिघ्रंश् च नोन्मिषंश् चोन्मिषत्य् अपि । पदार्थे न पतत्य् एव बलात् पातितम् अप्य् अलम्
Though smelling, it does not smell; though opening the eyes, it does not open them; even when forcibly brought into contact with objects, it does not truly engage with them.
देशान्तरस्थचेतोभिर् एतद् आत्मगृहस्थितैः । अप्रौढमतिभिस् साधु मुर्खैर् अप्य् अनुभूयते
This is well experienced even by those whose minds dwell elsewhere, by those whose understanding is immature, and even by the ignorant.
सङ्गः कारणम् अर्थानां सङ्गस् संसारकारणम् । सङ्गः कारणम् आशानां सङ्गः कारणम् आपदाम्
Attachment is the cause of objects, attachment is the cause of worldly existence; attachment is the cause of desires, attachment is the cause of misfortunes.
सङ्गत्यागं विदुर् मोक्षं सङ्गत्यागाद् अजन्मता । सङ्गं सन्त्यज्य भावानां जीवन्मुक्तो भवानघ
Freedom from attachment is known as liberation; from the abandonment of attachment comes the state of non-birth; O sinless one, by giving up attachment to phenomena, one becomes liberated while living.
सर्वसंशयनीहारशरन्मारुत हे मुने । सङ्गः किम् उच्यते ब्रूहि समासेन मम प्रभो
O sage, you who are like the wind that disperses the mist of all doubts, tell me briefly, my lord, what is called attachment?
भावाभावे पदार्थानां हर्षामर्षविकारदा । मलिना वासना यैषा स सङ्ग इति कथ्यते
That impure tendency which gives rise to joy, anger, and other modifications regarding the presence or absence of objects—this is called attachment.
जीवन्मुक्तशरीराणाम् अपुनर्जन्मकारिणी । मुक्ता हर्षविषादाभ्यां शुद्धा भवति वासना
For those whose bodies are liberated while living, the tendency that causes no further birth becomes free from joy and sorrow, purified.
ताम् असङ्गाभिधां विद्धि यावद्देहं च भाविनीम् । तया यत् क्रियते कर्म तद् बन्धायैव केवलम्
Know that as long as the body lasts, this is called non-attachment; whatever action is performed with it leads only to bondage.
एवंरूपं परित्यज्य सङ्गं स्वाङ्गविकारदम् । यदि तिष्ठसि निर्व्यग्रं कुर्वन्न् अपि तद् अस्य् असि
If you abandon attachment, which brings disturbances to your own limbs, and remain undisturbed, then even while acting, you are of that nature.
हर्षामर्षविकाराभ्यां यदि गच्छसि नान्यताम् । वीतरागभयक्रोधस् तद् असङ्गो ऽसि राघव
If you do not become altered by joy or anger, and remain free from passion, fear, and wrath, then you are unattached, O Rāghava.