चित्तं मनो ऽहम् इत्य् अन्तर् यावद् अज्ञानसम्भवः । तावच् चित्तं मनो माया भवत्य् एव न संशयः
As long as there is the inner notion 'mind,' 'intellect,' or 'I,' arising from ignorance, so long the mind, intellect, and illusion persist—of this there is no doubt.
चित्तं नास्त्य् अहम् इत्य् अन्तर् यावज् ज्ञानोदयो भवेत् । तावच् चित्तं मनो माया नास्त्य् एवात्र न संशयः
When the inner realization arises that 'the mind does not exist' or 'I do not exist,' then the mind, intellect, and illusion no longer exist—of this there is no doubt.
मिथ्यायक्षभ्रमो यावत् तावद् यक्षो हि दृश्यते । मिथ्यायक्षभ्रमे शान्ते कुतो यक्षस्य सम्भवः
As long as the false notion of a demon persists, the demon is indeed seen; when that false notion is pacified, how can the demon possibly arise?
न चित्तम् अस्ति नो चैत्तम् अहङ्कारादिसंयुतम् । किञ्चिद् एव जगत्य् अस्मिन् संविद् एकास्ति निर्मला
There is no mind, nor any mental modifications such as ego and the rest; in this world, there is only one pure consciousness.
तया सङ्कल्पचित्तादि कृतम् आसीद् विमूढया । यद् यत् सङ्कल्प्य तत् सर्वं परित्यक्तं प्रबुद्धया
By that deluded consciousness, imagination, mind, and so on were produced; whatever was imagined, all of it is abandoned by the awakened one.
सङ्कल्पेन यद् आयाति तत् सङ्कल्पेन गच्छति । पवनेन महाबाहो ज्वालाजालम् इवानले
Whatever arises through imagination departs through imagination, just as, O mighty-armed one, a mass of flames is dispersed by the wind in a fire.
आत्मतत्त्वैकघनया तत् तया ब्रह्मसत्तया । जगत् सर्वम् अभिव्याप्तं समुद्र इव वारिणा
By that reality of Brahman, which is the one, dense essence of the Self, the entire world is pervaded, like the ocean by water.
नाहम् अस्मि न चान्यो ऽस्ति न त्वं नैते न चित्तकम् । नेन्द्रियाणि न चाकाशम् आत्मैवैको ऽस्ति निर्मलः
I do not exist, nor does another, nor you, nor these, nor the mind; neither the senses nor space—only the pure Self exists.
घटाद्याकाररूपेण स एवायं विलोक्यते । इदं चित्तम् अयं चाहम् इति केव कुकल्पना
It is that very Self which is perceived in the forms of pot and so on; the notions 'this is the mind' and 'this is I' are mere vain imaginations.
न जायते न म्रियते किञ्चिद् अस्मिञ् जगत्त्रये । केवलं विलसत्य् आत्मा सदसद्भावनात्मना
Nothing is born nor does anything die in these three worlds; only the Self shines forth, as the essence of existence and non-existence.
सर्वम् आत्मा परं ब्रह्म सकृत् प्रकटम् आततम् । द्वित्वैकत्वे न विद्येते निर्भ्रान्तिर् भव सत्यतः
All is the Self, the supreme Brahman, ever manifest and all-pervading; there is neither duality nor unity—be free from confusion, for this is the truth of existence.
सर्वेन्द्रियगुणाकारस् सन्न् एवासि सखे नभः । न दह्यसे महाबुद्धे न च क्वचन लिप्यसे
O friend, you are indeed like the sky, appearing as all the qualities and forms of the senses; O great-minded one, you are not burned, nor are you ever tainted.
न ते विनश्यति सखे न च किञ्चिद् विवर्धते । निर्मलाकाशरूपस्य चैकस्यानन्तरूपिणः
O friend, nothing of yours perishes, nor does anything increase; for you are pure, like the form of space, one, and assuming countless forms.
इच्छानिच्छात्मिके शक्ती ये तवापि त्वम् एव ते । न ह्य् अंशुव्यतिरेकेण शशाङ्क उपलभ्यते
The powers of will and non-will are yours, and yet you are those very powers; for the moon is not perceived apart from its rays.
त्वम् अजरम् अपरं परस्वभावं सकृद् अमलं सततं सद् एकरूपम् । विगलितकलनं कलाख्यलीलं समुदितम् आद्यम् अजं तद् आत्मतत्त्वम्
You are ageless, boundless, of the nature of the supreme, ever pure, always the one form; transcending calculation, the play of time and art, fully manifest, original, unborn—that is the essence of the Self.
इति कुम्भवचो राजा भावयंस् तद् अकृत्रिमम् । स्व एवात्मपदे तस्मिन् क्षणं परिणतो ऽभवत्
Thus, as the king reflected on Kumbha's words, contemplating that uncontrived reality, he was, for a moment, absorbed in his own true Self.
बभूवामीलितमनोलोचनश् शान्तवाग् अभीः । शिलातलाद् इवोत्कीर्णो निस्स्पन्दावयवाकृतिः
He became as one with closed mind and eyes, silent in speech, fearless—like a figure carved from stone, motionless in form.
ततो मुहूर्तमात्रेण प्रबुद्धं स्फारितेक्षणम् । तम् उवाच महाबाहो चूडाला कुम्भरूपिणी
Then, after a brief moment, he awakened and opened his eyes wide; and the mighty-armed Cūḍālā, in the form of Kumbha, spoke to him.
कच्चिद् अस्मिन् पदे स्फारे शुद्धे मृदुनि निर्मले । सुतल्पे निर्विकल्पानां सुखं विश्रान्तवान् असि
Have you, on this vast, pure, gentle, and spotless ground—this excellent bed of thought-free ones—found restful happiness?
कच्चिद् अन्तः प्रबुद्धो ऽसि कच्चिद् भ्रान्तिस् त्वयोज्झिता । कच्चिज् ज्ञेयं परिज्ञातं दृष्टं द्रष्टव्यम् एव वा
Have you awakened within? Have you abandoned delusion? Have you realized what is to be known, or at least seen what is to be seen?
भगवंस् त्वत्प्रसादेन महाविभवभूषिता । महती पदवी दृष्टा सर्वस्योर्ध्वे स्थिता मया
O venerable one, by your grace, adorned with great prosperity, I have seen the supreme path that stands above all.
सतां विदितवेद्यानाम् अहो बत महात्मनाम् । अपूर्वैकामृतमयस् सङ्गस् सारफलप्रदः
How wondrous is the company of the noble, the knowers of what is to be known, the great souls—unique, ever-fresh, nectar-like, bestowing the essence and fruit.
जन्मनापि मया लब्धं यन् नाम न महामृतम् । तद् अद्य त्वत्समासङ्गात् क्षणेनासादितं स्वयम्
Even through many births I had not attained that supreme nectar, but today, through union with you, I have obtained it in a moment.
अनन्तम् आद्यम् अमृतम् एतत् कमललोचन । कथं नासादितम् अभूद् एतद् आत्मपदं मया
O lotus-eyed one, this infinite, primal, immortal state—how is it that I had not attained this state of the Self before?
मनस्य् उपशमं याते त्यक्तभोगैषणे स्थिते । कषायपाके निर्वृत्ते सर्वेन्द्रियगणस्य च
When the mind attains tranquility, when the desire for enjoyment is abandoned, when impurities are dissolved, and all the senses are at rest,
यान्ति चेतसि विश्रान्तिं विमला दैशिकोक्तयः । यथा सितांशुके शुद्धे बिन्दवः कुङ्कुमाम्भसः
Then, in the mind, the pure teachings of the teacher come to rest, just as drops of saffron water settle on a clean white cloth.
कषायाणाम् अनन्तानां सम्भृतानां शरीरके । स्ववासनास्वरूपाणाम् अद्य पाकस् तवोदितः
Today, the ripening of the countless impurities accumulated in the body, which are of the nature of one's own latent tendencies, has occurred as you have described.
देहान् मलानि सर्वाणि कालेन कमलेक्षण । साधो वृक्षात् फलानीव पाकेन विगलन्त्य् अधः
O lotus-eyed one, just as fruits fall from a tree when they ripen, so all the impurities of the body drop away with time.
वासनात्मसु यातेषु मलेषु विलयं सखे । यद् वक्ति गुरुर् अन्तस् तद् विशतीषुर् यथा बिले
Friend, when these impurities, whose essence is latent tendencies, are dissolved, whatever the teacher speaks within enters as an arrow into a hole.
कषायपाके सम्पन्ने त्वं मयाद्य विबोधितः । तेनाद्यैव तवाज्ञानक्षयो जातो महामते
Now that the ripening of impurities is complete, I have awakened you today; thus, today the destruction of your ignorance has arisen, O wise one.