तद् उत्थाय पुरस्संस्थभृगुपाताद् अविघ्नजात् । विनाशात्मकतां नीत्वा सर्वत्यागी भवाम्य् अहम्
Therefore, rising up and standing before the sage Bhrigu, I will, without obstruction, bring this body to destruction and become one who has renounced everything.
इत्य् उक्त्वा देहम् अग्रस्थे श्वभ्रे त्यक्तुम् असौ जवात् । करोति यावद् उत्थानं तावत् कुम्भो ऽभ्युवाच ह
Having said this, he swiftly began to rise, intending to cast his body into the deep chasm; but at that very moment, Kumbha spoke.
राजन् किम् इति देहं त्वं निरागस्कं महावटे । त्यजस्य् अज्ञो हि वृषभः कुपितो हन्ति तर्णकम्
"O king, why do you wish to abandon your body, free from attachment, into this great pit? For, when enraged, a foolish bull destroys even the tender grass."
जडो वराको मूकात्मा तपस्वी देहको ह्य् अयम् । न कश्चन तवैतस्मै मा मुधैव रुषं कुरु
"This body is dull, wretched, mute by nature, and ascetic; it is not truly yours. Do not, out of ignorance, direct your anger toward it."
आत्मन्य् एवैष मूढात्मा ध्यानवान् इव तिष्ठति । सञ्चाल्यते परेणैव तरङ्गेणेव काष्ठकम्
"This deluded self remains absorbed in itself, as if in meditation; it is moved only by another, like a piece of wood by a wave."
क्षोभयत्य् अन्य एवैनं निग्रहार्हो मुहुर् बलात् । तपस्विनं यथैकान्तसंस्थितं मत्ततस्करः
"It is another who repeatedly agitates and restrains this ascetic by force, just as a drunken thief disturbs one who sits in solitude."
सुखदुःखानुभूत्या हि नापराधि शरीरकम् । नात्मनः फलपातात् स स्पन्दैर् वृक्षो ऽपराधवान्
Through the experience of pleasure and pain, the body itself is not at fault; just as a tree is not guilty when its fruits fall due to the wind’s movement.
वातः फलशिखापुष्पपातनं कुरुते स्फुरन् । तरुणा साधुना साधोर् अपराद्धं किम् आत्मनः
The wind causes the falling of fruits, branches, and flowers by its motion; what wrongdoing is there of the tree itself, O noble one?
त्यक्तेनापि शरीरेण किल तामरसेक्षण । सर्वत्यागो न ते याति निष्पत्तिं विषमो हि सः
Even if the body is abandoned, O lotus-eyed one, complete renunciation does not occur; for that is difficult indeed.
भृगोः केवलम् एतत् त्वं निरागस्कं शरीरकम् । मुधा क्षिपसि नो देहत्यागेन त्यागिता भवेत्
O Bhṛgu, this body of yours is without passion; you vainly cast it away, for true renunciation does not come by merely abandoning the body.
येनायं क्षोभ्यते देहो मत्तेभेनेव पादपः । तत् सन्त्यजसि चेत् पापं तन् महात्यागवान् भवान्
If you abandon that by which this body is disturbed, as a tree is shaken by a mad elephant, then you become truly great in renunciation, free from sin.
तस्मिंस् त्यक्ते भवेत् त्यक्तं सर्वं देहादि भूपते । नो चेन् निर्दग्धम् अप्य् एतद् भूयो भूयः प्ररोहति
When that is abandoned, O king, everything—body and all—is abandoned; if not, even if this is burned up, it sprouts again and again.
केनायं चाल्यते देहः किं बीजं जन्मकर्मणाम् । कस्मिंस् त्यक्ते परित्यक्तं सर्वं भवति सुन्दर
By what is this body agitated? What is the seed of birth and action? When that is abandoned, O beautiful one, all is truly renounced.
साधो न देहत्यागेन न राज्यत्यजनेन च । न चोटजादिप्लोषेण सर्वत्यागो भवेन् नृणाम्
O noble one, not by abandoning the body, nor by giving up a kingdom, nor by burning the hut and the like, does complete renunciation arise for people.
यत् सर्वं सर्वतो यच् च तस्मिन् सर्वैककारणे । सर्वस्मिन् सम्परित्यक्ते सर्वत्यागः कृतो भवेत्
When all, everywhere, and whatever exists is relinquished into that one cause of all, then, with the complete abandonment of everything, true renunciation is accomplished.
सर्वं सर्वगतं सार्वं हेयं त्याज्यं च सर्वथा । सर्वं किम् उच्यते ब्रूहि सर्वतत्त्वविदां वर
All, which is present in all, and which is to be rejected and abandoned in every way—what is truly meant by 'all'? Tell me, O best knower of all realities.
साधो सर्वकलाधारं जीवप्राणादिनामकम् । न जडं नाजडं भ्रान्तं चित्तं सर्वम् इति स्मृतम्
O noble one, the mind is called 'all,' which is the support of all faculties, known by names such as life-force and soul; it is neither inert nor non-inert, but is deluded.
राज्यादेर् अथ देहादेर् आश्रमादेर् महीपते । सर्वस्यैव मनो बीजं तरुबीजं तरोर् इव
O king, just as the seed is the cause of a tree, so the mind is the seed of everything—whether kingdom, body, or stage of life.
सर्वस्य बीजे सन्त्यक्ते सर्वं त्यक्तं भवत्य् अलम् । सम्भवासम्भवाद् भूयस् सर्वत्यागो भवेद् इति
When the seed of all is abandoned, then all is truly abandoned; thus, by relinquishing the cause, the abandonment of all is accomplished.
सर्वं धर्माद्य् अधर्मादि राज्यादि विपिनादि च । सचित्तस्य परं दुःखं निश्चित्तस्य परं सुखम्
All—righteousness and unrighteousness, kingdom and forest—brings great suffering to one with mind, but supreme happiness to one without mind.
इदं विवर्तते सर्वं चित्तम् एव जगत्तया । देहाद्याकारजालेन बीजं वृक्षतया यथा
This mind alone appears as the entire world, manifesting in forms such as body and so on, just as a seed appears as a tree with its network of branches.
पादपः पवनेनेव भूकम्पेनेव पर्वतः । भस्त्रा भस्त्राहिनेवायं देहश् चित्तेन चाल्यते
Just as a tree is moved by the wind, or a mountain by an earthquake, or a bellows by a bellows-blower, so this body is moved by the mind.
सर्वभूतोपभोग्यानां जरामरणजन्मनाम् । महामणीनां सुदृढं चित्तं विद्धि समुद्गकम्
Know the mind to be the strong casket of all the great jewels—namely, the experiences of all beings, and of old age, death, and birth.
चित्तं जीवो मनो माया प्राणश् चेत्यादिभिर् मुने । क्रियानुरूपैर् अभिधाव्यापारैश् चित्तम् उच्यते
O sage, the mind is called the living being, the intellect, illusion, and life-force; it is referred to by these and other terms, according to its various activities and functions.
चित्तं सर्वम् इति प्राहुस् तस्मिंस् त्यक्ते महीपते । सर्वाधिव्याधिसीमान्ते सर्वत्यागः कृतो भवेत्
They say that everything is mind; when that is abandoned, O king, all afflictions and their limits are left behind, and complete renunciation is accomplished.
चित्तत्यागं विदुस् सर्वत्यागं त्यागविदां वर । तस्मिन् सिद्धे महाबाहो सत्यं केनापि भूयते
Those who know the abandonment of mind understand it as the highest renunciation; when this is attained, O mighty-armed one, what truth remains to be realized by anyone?
चित्ते त्यक्ते लयं याति द्वैतम् ऐक्यं च सर्वतः । केनचिद् भूयते शान्तं स्वच्छम् एकम् अनामयम्
When the mind is abandoned, duality everywhere dissolves into unity; then, for anyone, there remains only peace—pure, single, and free from affliction.
अस्याः क्षेत्रं विदुश् चित्तं संसृतेस् सस्यसन्ततेः । क्षेत्रे त्व् अक्षेत्रतां याते शालेः क इव सम्भवः
They know the mind to be the field for the endless crop of worldly existence; but when the field itself is gone, how can the rice plant arise?
चित्तम् एव विचित्रेहं भावाभावविलासिना । विवर्तते ऽर्थभावेन जलम् ऊर्मितया यथा
Here, the mind alone manifests as the play of existence and non-existence, transforming into objects, just as water takes the form of waves.
चित्तोत्सादनरूपेण सर्वत्यागेन भूपते । सर्वम् आसाद्यते सम्यक् साम्राज्येनेव सर्वदा
Through the complete abandonment that is the dissolution of mind, O king, everything is truly attained—just as with universal sovereignty, all is ever possessed.