शारीरसोमसूर्याग्निसङ्क्रान्तिज्ञो भवानघ । अत्र योजनलक्षस्थं वस्तु पश्यसि निश्य् अपि । अत्र सङ्क्रान्तिकाला हि बाह्यास् तृणसमास् स्मृताः
O sinless one, you know the transitions of the body, moon, sun, and fire; here, even at night, you see an object a hundred yojanas away. In this, the external times of transition are considered as insignificant as blades of grass.
सङ्क्रान्तिम् उत्तरम् अथायनम् अङ्ग सम्यक्कालं तथा विषुवती यदि देहवातैः । अन्तर् बहिस्स्थम् इव वेत्सि यथानुभूतं तच् छोचसीह न पुनः परम् अभ्युपेतः
If, by the winds of the body, you accurately know the transitions—northern course, solstice, equinox, and so on—both within and without, as you have experienced, you grieve here but not again once you have attained the highest.
अणुतां स्थूलतां चायं यथा गच्छति योगिनाम् । देहो राम तथा सम्यग् वक्ष्यमाणम् इदं शृणु
Just as the body of yogis attains minuteness or grossness, O Rama, so too does it change; now listen as I explain this properly.
हृद्य् अब्जपत्त्रकोशोत्थः प्रस्फुरत्य् आनलः कणः । हेमभ्रमरवत् सान्ध्ये विद्युत्कण इवाम्बुदे
A spark of fire arises from the lotus-petal sheath in the heart; it flashes like a golden bee at twilight, or like a streak of lightning in a cloud.
स प्रवर्धनसंवित्त्या वात्ययेवाशु वर्धते । संविद्रूपतया नूनम् अर्कवद् याति चोदयम्
By the power of expanding awareness, it quickly grows like a whirlwind; truly, taking the form of consciousness, it rises like the sun.
सन्ध्याभ्रप्रथमार्काभो वृद्धिम् अभ्यागतः क्षणात् । गालयत्य् अखिलं साङ्गं देहं हेम यथानलः
Having swiftly grown to resemble the first sun in a twilight cloud, it melts the entire body with its limbs, just as fire melts gold.
जलस्पर्शासहो युक्त्या गालयत्य् उपलाद्य् अपि । बाह्य एवानलस्पन्द आन्तरस् तु विशेषतः
By its nature, it can melt even a stone by contact with water; the external fire is only apparent, but the inner fire is especially so.
स शरीरद्रवः पश्चाद् विधूय क्वापि नीयते । चित्क्षोभितेन प्राणेन नीहारो वात्यया यथा
Afterwards, that bodily fluid is cast off and carried somewhere, by the life-breath agitated by consciousness, just as mist is driven by the wind.
आधारनाडिनिर्हीना व्योमस्थैवावशिष्यते । शक्तिः कुण्डलिनी वह्नेर् धूमलेखेव निर्गता
When the supporting channels are absent, only the power of Kuṇḍalinī remains, abiding in space, having emerged like a wisp of smoke from fire.
क्रोडीकृतमनोबुद्धिमयजीवाद्यहङ्कृतिः । अन्तस्स्फुरच्चमत्कारा धूमलेखेव तागरी
The ego, which encompasses mind, intellect, vital force, and so on, shines within, wondrously, like a streak of smoke from burning tagara wood.
बिसवालव्रणे भित्ताव् उपले दिवि भूतले । सा यथा योज्यते यत्र तेन निर्यात्य् अलं तथा
Just as a lotus fiber in a wound, a wall, a stone, the sky, or the earth is joined wherever it is placed, so too does it emerge accordingly.
संवित्तिस् सैव यद्य् अङ्ग रसादानाद् यथाक्रमम् । रसेनापूर्णताम् एति तन् नीहार इवाम्बुना
That very awareness, O friend, as it gradually absorbs essence, becomes filled with it, just as mist is filled by water.
रसपूर्णा यम् आकारं भावयत्य् आशु तत् तथा । धत्ते चित्रकृतो बुद्धौ रेखा राम यथाकृतिम्
Whatever form, filled with essence, it swiftly conceives, it assumes that very shape, like a line drawn by an artist in the mind, O Rāma.
दृढभाववशाद् अन्तर् अस्थीन्य् आप्नोति सा ततः । मातृगर्भनिषण्णेव सुषिक्तेवाङ्कुरस्थितिः
Through the force of firm conception, it then attains inner bones, just as one settled in a mother's womb, or as a sprout stands in well-moistened soil.
यथाभिमतम् आकारं प्रमाणं चेति राघव । जीवशक्तिर् अवाप्नोति सुमेर्वादि तृणादि वा
O Rāghava, the living power attains whatever form and measure it desires, whether as great as Mount Meru or as small as a blade of grass.
श्रुतं त्वया योगसाध्यम् अणिमाद्यर्थसाधनम् । ज्ञानसाध्यम् इदानीं त्वं शृणु श्रवणभूषणम्
You have heard about yogic attainments, such as aṇimā and the means to achieve them; now, O ornament of listeners, hear about those attained through knowledge.
एकं चिन्मात्रम् अस्तीह शुद्धं सोम्यम् अलक्षितम् । सूक्ष्मात् सूक्ष्मतरं शान्तं नाजगन् न जगत्क्रियाः
Here, there is only one pure, gentle, and unmanifest consciousness, subtler than the subtlest, peaceful, untouched by creation or dissolution.
तच् चिनोत्य् आत्मनात्मानं सङ्कल्पोन्मुखतां गतम् । यदा तदा जीव इति प्रोक्तम् आबिलतां गतम्
When that consciousness, inclined toward imagination, perceives itself as the self, then it is called the individual soul, having entered into impurity.
असत्यम् एव सङ्कल्पभ्रमेणेदं शरीरकम् । जीवः पश्यति मूढात्मा बालो यक्षम् इवोद्धतम्
Indeed, through the delusion of imagination alone, the ignorant soul perceives this body, just as a child sees a goblin in excitement—though it is unreal.
यदा तु ज्ञानदीपेन सम्यगालोक आगते । सङ्कल्पमोहो जीवस्य क्षीयते शरदभ्रवत्
But when, with the lamp of knowledge, true vision arises, the delusion of imagination in the soul dissolves, like autumn clouds.
शान्तिम् आयाति देहो ऽयं सर्वसङ्कल्पसङ्क्षये । तदा राघव निश्शेषं दीपस् तैलक्षये यथा
When all imagination is exhausted, this body attains peace, O Raghava, just as a lamp is extinguished when its oil is spent.
निद्राव्यपगमे जन्तुर् यथा स्वप्नं न पश्यति । जीवो हि भाविते सत्ये तथा देहं न पश्यति
Just as a creature does not see a dream when sleep has departed, so too, when truth is realized, the soul no longer perceives the body.
अतत्त्वे तत्त्वभावेन जीवो देहावृतस् स्थितः । निर्देहो भवति श्रीमान् सुखी तत्त्वैकभावनात्
When the soul, covered by the body, regards the unreal as real, it remains embodied; but by contemplating only the truth, it becomes bodiless, glorious, and blissful.
अनात्मनि शरीरादाव् आत्मभावनम् अङ्ग यत् । सूर्याद्यालोकदुर्भेदं हार्दं तद् दारुणं तमः
O dear one, the notion of self in what is not the self—such as the body—is a dense inner darkness, difficult to penetrate even by sunlight and the like.
आत्मन्य् एवात्मभावेन सर्वव्यापि निरञ्जनम् । चिन्मात्रम् अमलो ऽस्मीति ज्ञानादित्येन पश्यति
He perceives, by the light of knowledge, that he himself is pure consciousness, immaculate, all-pervading, untouched, and existent only in the Self as the Self.
प्रतिमन्वन्तरं राम बुद्धताम् अनुतिष्ठति । कलौ हरिर् अमेयात्मा किञ्चिद् आश्रित्य कारणम्
O Rama, in every epoch, he attains Buddhahood; in the Kali age, Hari, whose nature is immeasurable, assumes some cause as his basis.
तस्य बुद्धाभिधानस्य मुनिनाथस्य राघव । ये भक्तिमन्तो धीमन्तो मोक्षमार्गाभिकाङ्क्षिणः
O Raghava, those who are devoted, wise, and desirous of the path to liberation, revere that sage-lord known as Buddha.
शून्यं विज्ञानमात्रं वा मध्यं वा किञ्चिद् एतयोः । अस्तीति हेतूपन्यासैर् ब्रह्म व्यपदिशन्ति ते
They designate Brahman, through reasoning, as either void, pure consciousness, or something intermediate between these two, asserting its existence.
तेषां मध्ये हि विज्ञानविदो द्वित्वे क्षयीकृते । जगद् भ्रान्तिपरामर्शमात्रं पश्यन्ति नेतरत्
Among them, those who are versed in consciousness, having eliminated duality, see the world as nothing but a perception born of delusion, and nothing else.
मध्यं माध्यमिकाः प्राहुः क्षणभङ्गविदः परे । न शून्यं न च विज्ञानम् इदं किञ्चिद् इति स्थिताः
The Madhyamikas call it the middle; others, who know the momentary nature of things, hold that it is neither void nor consciousness, but something else.