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.
ते शून्यवादिनस् त्व् अन्ये शून्यत्वदृढभावनाः । व्योम्नश् शून्यतरं सर्वं जगद् इत्य् आस्थयोज्झिताः
Others, who are proponents of emptiness and firmly established in the conviction of emptiness, maintain that the entire world is more empty than space, and abide in this view.
एकम् आकाशम् एवोच्चैर् आकाशविशदाशयाः । पश्यन्ति राम नात्मानं जगदादि च वा पृथक्
Those whose minds are clear like space see only one sky, O Rama, and do not perceive themselves or the world and its origins as separate.
शिलाकुड्येन निर्यान्ति नभसेवानिरोधितम् । शस्त्रानिलैर् न भिद्यन्ते नभोभागा इवाचलाः
They pass through stone walls, unhindered even by the sky; they are not pierced by weapons or winds, just as mountains are unaffected in the sky.
सुमेरुविपुलाकारा अप्य् आदित्यांशुरेणुषु । बिसतन्तुषु मेघेषु तिष्ठन्ति परमाणुवत्
Though vast as Mount Meru, they remain like atoms among sunbeams, dust particles, lotus fibers, or clouds.
शून्यत्वम् इव संयाताश् शून्यताबद्धभावनाः । शून्या इव नभोभागाश् शून्ये तिष्ठन्ति विज्वरम्
Having attained an attitude bound to emptiness, they become like emptiness itself, and, like portions of space, they abide in emptiness, free from affliction.
शून्ये च विदितात्मानो भावयन्ति यथैव यत् । तत् तथैवाशु पश्यन्ति दृढभावनया स्वया
And in that emptiness, those who know their own self contemplate whatever they wish, and by their firm contemplation, they quickly perceive it just so.
दृढभावानुसन्धानाद् विमूढा अपि राघव । विषं नयन्त्य् अमृतताम् अमृतं विषताम् अपि
O Raghava, even the deluded, through steadfast contemplation, can turn poison into nectar and nectar into poison.
एवं यथा यथैवेह भाव्यते दृढभावनम् । भूयते हि तथैवाशु तद् एत्य् आलोकितं पुनः
Thus, whatever is contemplated here with firm resolve, that very thing quickly comes to be; this has been observed again and again.
सत्यभावेन दृष्टो ऽयं देहो देहो भवत्य् अलम् । दृष्टस् त्व् असत्यभावेन व्योमतां याति देहकः
When this body is seen with the conviction of reality, it indeed remains as the body; but when seen with the conviction of unreality, the body becomes like space.
अणिमादिपदप्राप्तौ ज्ञानयुक्तिर् इति श्रुता । भवतैषाधुना राम युक्तिम् अन्याम् इमां शृणु
It is said that the attainment of powers like animā arises from the application of knowledge; now, O Rama, listen to this other method.
रेचकाभ्यासयोगेन जीवः कुण्डलिनीगृहात् । उद्धृत्य योज्यते वायाव् आमोदः कुसुमाद् इव
By the practice of exhalation, the individual soul is drawn out from the abode of the kundalini, just as fragrance is drawn from a flower.
त्यज्यते विगतस्पन्दो देहो ऽयं काष्ठलोष्टवत् । देहे विजीवे विमणौ वंशे च क इवादरः
This body, its movement ceased, is abandoned like a piece of wood or clay; when the soul has departed, who has any regard for an empty body, a flute, or a machine?
स्थावरे जङ्गमे वापि यथाभिमतयेच्छया । भोक्तुं तत्सम्पदं सम्यग् जीवो ऽन्तर् विनिवेश्यते
By one's own will and desire, the soul enters into any stationary or moving being, in order to fully enjoy the wealth of that form.
इति सिद्धिश्रियं भुक्त्वा स्थितं चेत् तद् वपुः पुनः । प्रविश्यते स्वम् अन्यद् वा यद् यथात्राभिरोचते
Having enjoyed the glory of supernatural powers, the mind may re-enter its former body or another, as it pleases in this world.
देहाद् अयातया विष्वग् व्याप्तवत्या च खानिलम् । संविदा जगद् आपूर्य सम्पूर्णं स्थीयते ऽथ वा
Or, with consciousness unconfined by the body, pervading space and air in all directions, it may fill the universe and remain complete.
ज्ञात्वा सदाभ्युदितम् उज्झितदोषम् ईशं यद् यद् यथा समभिवाञ्छति चित्प्रकाशः । प्राप्नोति तत् तद् अचिरेण तथैव राम सम्पत्पदं विदुर् अनावरणत्वम् एव
Knowing the ever-rising, faultless, sovereign light of consciousness, whatever it earnestly desires, O Rama, it quickly attains—such is the state of unobstructed prosperity, as the wise declare.
अणिमादिगुणैश्वर्ययुक्ता सा नृपमानिनी । एवं बभूव चूडाला घनाभ्यासवती सती
Endowed with the powers beginning with aṇimā, and possessing royal dignity, thus did Chudala become, steadfast in her practice.
जगामाकाशमार्गेण विवेशाम्बुधिकोटरम् । चचार वसुधापीठे गङ्गेवामलशीतला
She traveled the path of the sky, entered the depths of the ocean, and moved upon the earth's surface, pure and cool as the Ganges.
क्षणम् अप्य् अगता भर्तुर् वक्षसश् चेतसस् तथा । सर्वेषूवास राज्येषु लक्ष्मीर् इव जगत्सु च
Not for a moment did she depart from her husband's heart or chest, just as fortune does not leave kings in their realms, or the world itself.
आकाशगामिनी श्यामा विद्युदालोलभूषणा । बभ्राम मेघलेखेव गिरिमाला महीतले
She, dark and adorned with ornaments that flashed like lightning, moved through the sky like a streak of cloud, or a garland of mountains upon the earth.