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.
अद्य पक्वकषायस् त्वम् अद्यैवाज्ञानसङ्क्षयी । अद्यैव सोपदेश्यस् त्वम् अद्यैवासि प्रबुद्धवान्
Today you are one whose impurities have ripened, today your ignorance is ended, today you are fit for instruction, and today you are awakened.
शुभाशुभानां सर्वेषां कर्मणाम् अद्य सङ्क्षयः । सत्सङ्गव्यपदेशेन तव निष्पत्तिम् आगतः
Today, the exhaustion of all actions, both auspicious and inauspicious, has come to you through the guidance of noble association.
यावद् अस्य दिनस्यैष पूर्वो भागो महीपते । तावच् चेतो ह्य् अहम् इति तवाज्ञानं बभूव ह
O king, as long as the earlier part of this day lasted, your mind was under the delusion of 'I am'; that was your ignorance.
इदानीं मद्वचोबोधाच् चेतसि क्षयम् आगते । हृदयात् सम्परित्यक्ते सम्प्रबुद्धो ऽसि भूपते
Now, through the awakening brought by my words, when this ignorance has been destroyed in your mind and abandoned from your heart, you are fully awakened, O king.
हृदि यावन् मनस्सत्ता तावद् अज्ञानसंस्थितिः । चित्ते चित्ततया त्यक्ते ज्ञानस्याभ्युदयो भवेत्
As long as the mind persists in the heart, so long does ignorance remain; when the mind is relinquished in consciousness itself, the rise of knowledge occurs.
द्वित्वैकत्वदृशौ चित्तं तद् एवाज्ञानम् उच्यते । एतयोर् यो लयो दृष्ट्योस् तज् ज्ञानं सा परा गतिः
The mind that perceives duality and unity—that alone is called ignorance; the dissolution of these two perceptions is knowledge, and that is the supreme state.
प्रबुद्धो ऽसि विमुक्तो ऽसि त्यक्तं चित्तं त्वया नृप । सद् एव सत्तयात्तं हि त्वया त्यक्तम् असत् पदम्
You are awakened, you are liberated, O king, for you have abandoned the mind; indeed, you have retained only the real by its reality, and have cast off the unreal.
वीतशोको निरायासो निस्सङ्गो नित्यम् आत्मवान् । महोदयो मुनिर् मौनी खरूपस् तिष्ठ निर्मलः
Free from sorrow, free from effort, detached, ever established in the Self, of great attainment, a sage, silent, firm as space, remain pure.
एवं हि भगवञ् जन्तोर् मूर्खस्यैवास्ति चित्तभूः । न प्रबुद्धस्य तज्ज्ञस्य चित्तम् अस्ति किल प्रभो
Indeed, O venerable one, the domain of mind exists only for the ignorant being; for one who is awakened and knows that, there is truly no mind, O lord.
जीवन्मुक्तास् त एते हि विहरन्ति कथं वद । अविद्यमानमनसो युष्मदाद्यास् तथा नराः
Tell me, how do these who are liberated while living, such as yourself and others, dwell—having no mind in existence?