कपालमालाभरणो भस्मस्नायी दिगम्बरः । श्मशाननिलयो ब्रह्मन् कामुकश् च महेश्वरः
Adorned with a garland of skulls, smeared with ashes, clad in the directions, dwelling in cremation grounds, O Brahman, Maheshvara is also passionate.
महेश्वराणां सिद्धानां जीवन्मुक्तशरीरिणाम् । न क्रियानियमो ऽस्तीह स ह्य् अज्ञेष्व् एव कल्पितः
Among the Maheshvaras, the accomplished ones, those embodied and liberated while living, there is no rule of conduct here; it is prescribed only for the ignorant.
अज्ञास् त्व् अजितचित्तत्वात् क्रियानियमनं विना । गर्धान् मात्स्येन न्यायेन परं दुःखं प्रयान्ति हि
The ignorant, due to lack of mastery over their minds and without control over their actions, fall into great suffering, like fish caught by the law of greed.
तज्ज्ञास् त्व् इष्टेष्व् अनिष्टेषु न निमज्जन्ति वस्तुषु । जितेन्द्रियत्वाद् बुद्धत्वान् निर्वासनतयानया
Those who know, however, do not sink into desired or undesired objects, because their senses are conquered, their intellect awakened, and they are free from mental impressions.
काकतालीयवद् रूढां क्रियां कुर्वन्ति ते सदा । न कुर्वन्त्य् अपि वा केचिन् नैषां क्वचिद् अपि ग्रहः
They always perform actions as casually as a crow picking up a fruit, or sometimes do not act at all; for them, there is no attachment anywhere.
काकतालीयवद् विष्णुर् एवंकर्मोदितः परात् । एवंकर्मा त्रिनयन एवंकर्माम्बुजोद्भवः
Just as a crow picks up fruit by chance, so too Vishnu acts in this way, and likewise the three-eyed one and the lotus-born act thus.
न निन्द्यम् अस्ति नानिन्द्यं नोपादेयं न हेयकम् । न चात्मीयं न च परं कर्म ज्ञविषयं क्वचित्
For them, nothing is blameworthy or praiseworthy, nothing to be accepted or rejected; there is no sense of 'mine' or 'other' in action, for the wise, anywhere.
अग्न्यादीनां यथौष्ण्यादि सर्गादौ रूढिम् आगतम् । हरादीनां तथा कर्म द्विजातीनां च जातयः
Just as heat and other qualities become established in fire and so on at the beginning of creation, so too actions in Hari and others, and castes among twice-born.
सर्गे प्ररूढिम् आयाते सङ्केतवशतः पृथक् । अनुभूतफलैस् स्वार्थाः कल्पनाः कल्पितास् ततः
When creation is established, distinctions arise by convention; then, based on experienced results, personal purposes and imagined concepts are formed.
विदेहमुक्तविषयं तुर्यं मौनम् इतो मया । नोक्तं ते पञ्चमं मौनं विदेहस्य रघूद्वह
I have not spoken to you about the fourth silence, which concerns the state beyond the body, O descendant of Raghu; that is the fifth silence of the bodiless.
खाद् अप्य् अतितराम् अच्छम् आत्माकाशं चिदात्मकम् । तत्र प्राप्तिः परं श्रेयस् सा कथं प्राप्यते शृणु
The inner sky, supremely clear, consisting of consciousness itself—attaining that is the highest good. Listen to how that is attained.
सम्यग्ज्ञानावबोधेन नित्यम् एकसमाधिना । सङ्ख्ययैवावबुद्धा ये ते साङ्ख्या योगिनस् स्मृताः
Those who, through right knowledge and constant absorption in oneness, have realized it by discernment—these are known as the Sankhya yogis.
प्राणाद्यनिलसंशान्तौ युक्ता ये पदम् आगताः । अनामयम् अनाद्यन्तं ते स्मृता योगयोगिनः
Those who, by calming the winds of breath and mind, have attained the state that is free from disease, without beginning or end—these are known as the yoga yogis.
उपादेयं तु सर्वेषां शान्तं पदम् अकृत्रिमम् । तत् कैश्चित् सङ्ख्यया प्राप्तं कैश्चिद् योगेन देहतः
The peaceful, uncontrived state is to be accepted by all; some attain it through discernment, others through yoga by way of the body.
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति । यत् साङ्ख्यैः प्राप्यते स्थानं परं योगैस् तद् एव हि
He who sees Sankhya and Yoga as one truly sees; for the supreme state attained by Sankhyas is indeed that attained by Yogis.
यत्र प्राप्ता मनोवृत्तिर् अत्यन्तं नोपलभ्यते । वासनावागुराक्रान्ता तद् विद्धि परमं पदम्
Where the movement of mind, once attained, is utterly unperceived, being seized by the snare of latent impressions—know that as the supreme state.
वासनां चित्तम् एवाहुः कारणं तद् धि संसृतेः । तद् अकारणताम् एति विलीय भवकर्मसु
They say the mind itself is latent impression, and that is the cause of transmigration; when it dissolves in worldly actions, it becomes causeless.
मनः पश्यति वै देहं बालो वेतालकं यथा । आत्मानं विलयं नीत्वा न भूयस् तं प्रपश्यति
The mind perceives the body as a child sees a goblin; but having led itself to dissolution, it no longer perceives it again.
मनो मुधैवाभ्युदितम् असद् एवानवेक्षणात् । स्वप्ने स्वमरणाकारं प्रेक्ष्यमाणं न विद्यते
The mind, arising in delusion, is truly unreal due to lack of discernment; just as in a dream, one sees one's own deathly form, yet it does not exist.
मनोऽभावान् न संसारः क्वामोदः कुसुमं विना । उपदेश्योपदेशादि बन्धमोक्षौ च तत् कुतः
When the mind is absent, there is no worldly existence; where is pleasure without a flower? Therefore, how can there be instruction, teaching, bondage, or liberation?
एकतत्त्वघनाभ्यासः प्राणानां विलयस् ततः । मनोविनिग्रहश् चेति मोक्षशब्दार्थकारणम्
The practice of absorption in the one essence, the dissolution of the life-forces, and the restraint of the mind—these are the causes signified by the word 'liberation.'
यदि हि प्राणविलयो मुने मोक्षस्य कारणम् । मृता एव हि मुच्यन्ते तन् मन्ये सर्वजन्तवः
If, O sage, the dissolution of the life-forces is the cause of liberation, then all beings who die would indeed be liberated, I think.
त्रिष्व् एतेषु प्रयोगेषु मनःप्रशमनं वरम् । साध्यं विद्धि तद् एवाशु यथा भवति तच् छिवम्
Of these three practices, the calming of the mind is best; know that to be the goal, for whatever arises from it is auspicious.
यदा निर्वासनं प्राणास् त्यजन्तीदं शरीरकम् । तदा न भूयस् तन्मात्रैर् यान्ति व्योमनि सङ्गमम्
When the life-forces, devoid of impressions, depart from this body, then they no longer merge with the subtle elements in space.
वासनांशात्मकान्य् एव विद्धि तन्मात्रकाणि वै । तदात्मकैर् मनोवद्भिः प्राणाश् श्लिष्यन्ति नेतरैः
Know that the subtle elements are indeed composed of impressions; the life-forces, possessing the nature of mind, unite with those of similar nature, not with others.
सवासनास् तु यद्य् एते प्राणा मुञ्चन्ति देहकम् । तद् व्योमवायुसंश्लेषं यान्ति दुःखाय गन्धवत्
But if these life-forces, still bearing impressions, leave the body, then, like fragrance, they join with air and space, leading to suffering.
मनस् साम्बुर् इवाम्भोदो न शाम्यति सवासनम् । नामनस्कास् सम्भवन्ति प्राणास् सूर्या इवात्विषः
The mind, with its latent impressions, does not become calm, like water in a cloud; those without mind arise, like rays from the sun without heat.
न जहाति मनः प्राणान् विना ज्ञानेन कर्हिचित् । तृणान्तरेणैव विना तृणाग्रम् इव तित्तिरिः
The mind never abandons the vital breaths except through knowledge, just as a partridge cannot reach the tip of a blade of grass without the blade itself.
ज्ञानाद् अवासनीभावं स्वनाशं प्राप्य वै मनः । प्राणस्पन्दं च नादत्ते ततश् शान्तिर् हि शिष्यते
Through knowledge, the mind attains the state devoid of latent impressions and its own dissolution; it no longer grasps the movement of the vital breaths, and thus true peace remains.
ज्ञानात् सर्वपदार्थानाम् असत्त्वं समुदेत्य् अलम् । ततो ऽङ्ग वासनानाशाद् वियोगः प्राणचेतसोः
From knowledge, the non-existence of all objects arises completely; then, O dear one, with the destruction of latent impressions, the separation of the vital breaths and mind occurs.