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?
इति मे कथयाशेषम् अन्यैश् च वचनांशुभिः । हार्दं तमो मे निपुणम् एवम्प्रायैः प्रमार्जय
Thus, with your complete narration and with other rays of speech, thoroughly wipe away the subtle darkness of my heart with such teachings.
यथा वदसि धर्मज्ञ तत् तथैव हि नान्यथा । चित्तं हि जीवन्मुक्तानां नास्त्य् अङ्कुर इवाश्मनाम्
As you say, O knower of dharma, so it is and not otherwise; for the mind does not exist in those liberated while living, just as a sprout does not exist in a stone.
पुनर्जननयोग्या या वासना घनवासना । सा प्रोक्ता चित्तशब्देन न सा तज्ज्ञस्य विद्यते
The deep-seated tendency fit for rebirth, which is called 'mind,' does not exist in one who knows That.
यया वासनया तज्ज्ञा विहरन्तीह कर्मसु । तां त्वं सत्त्वाभिधां विद्धि पुनर्जननवर्जिताम्
The tendency by which the knower of That moves about in actions here—know that as 'being,' free from rebirth.
जीवन्मुक्ता महात्मानस् सत्त्वस्थास् संयतेन्द्रियाः । विहरन्ति गतासङ्गं न चित्तस्थाः कदाचन
The great souls who are liberated while living, established in being and with controlled senses, move about unattached and are never established in mind.
मूढं चित्तं चित्तम् आहुः प्रबुद्धं सत्त्वम् उच्यते । अप्रबुद्धा हि चित्तस्थास् सत्त्वस्था हि महाधियः
They call the deluded mind 'mind,' and the awakened mind is called 'being'; those established in mind are unawakened, but those established in being are truly wise.
भूयः प्रजायते चित्तं सत्त्वं भूयो न जायते । अप्रबुद्धस्य बन्धो ऽस्ति न प्रबुद्धस्य भूपते
The mind is born again and again, but being is never born again; bondage exists for the unawakened, not for the awakened, O King.
सत्त्ववान् असि सञ्जातो महात्यागी स्थितो भवान् । अशेषेण त्वया त्यक्तं चित्तम् अद्येति वेद्म्य् अहम्
You have become endowed with being, you stand as a great renunciant; I know that today you have completely abandoned the mind.
समस्तवासनामुक्तो राजन् राजेव राजसे । आकाशसाम्यम् आयातं मन्ये तव मुने मनः
Freed from all tendencies, O King, you reign like a king; I think your mind, O sage, has attained the likeness of space.
शमं प्राप्तो ऽसि परमं शुद्धस् समसमस्थितिः । मन्दराहननोन्मुक्तो यथा क्षीरमहार्णवः
You have attained supreme tranquility, pure and established in evenness; like the ocean of milk freed from the churning of Mandara mountain.
परित्यक्ता त्वया राज्याद् वासना तपसस् तथा । काननाच् च शरीराच् च शुभाशुभफलाद् अपि
You have renounced the desire for kingship, for asceticism, for the forest, for the body, and even for the fruits of good and bad actions.
निरीहो विगतासङ्गस् त्यक्तचित्तो विवासनः । सम्पन्नस् त्वं महाबाहो महात्यागिपदं गतः
You are free from longing, detached, your mind relinquished, without any latent impressions; O mighty-armed one, you have attained the state of supreme renunciation.
अयं स हि महात्यागस् सर्वं यत्र समुज्झितम् । स्वर्गापवर्गचित्तादि तपोदानफलाद्य् अपि
This indeed is the supreme renunciation, where everything is abandoned—even the desire for heaven, liberation, mental states, austerity, charity, and their results.
प्रबुद्धयेद्धया साधो धिया परमबोधया । तपो नाम कियन्मात्रदुःखक्षयकरं भवेत्
O noble one, awakened by supreme understanding, what is called asceticism merely brings about the cessation of a small measure of suffering.
क्षयातिशयनिर्मुक्तं यत् सुखं समतामयम् । तत् सत् तद् वस्तु तत् किञ्चिन् न तु स्वर्गादि भङ्गुरम्
That happiness which is free from increase and decrease, which is composed of equanimity—that alone is real, that alone is the true substance, not the perishable pleasures of heaven and the like.
भावाभावतुलारूढस् स्थिताधिव्याधिवेधितः । स्वर्गो नाम किमानन्दस् सो ऽपि सन्देहम् आस्थितः
Heaven, which is balanced on the scales of existence and non-existence, afflicted by the rise and fall of stability and instability—what kind of happiness is that? Even it is subject to doubt.
अप्राप्तस्वार्थसंसिद्धेः क्रियाकाण्डश् शुभो भवेत् । येन नासादितं हेम रीतिं किं स परित्यजेत्
The ritual acts prescribed as auspicious are for those who have not yet attained the fulfillment of their true purpose; why should one abandon the quest before obtaining the gold?
चूडालादिसमासङ्गाद् भवेज् ज्ञत्वं सुखेन ते । तत् किमर्थम् अनर्थे ऽस्मिन् निमग्नस् त्वं तपोमये
By association with those like Chudala, you can easily attain true knowledge; then why are you immersed in this fruitless pursuit of austerities?
आश्रमादिविकल्पांशसाध्यस्यास्य कुकर्मणः । आद्यन्तौ पश्य सुमते मध्य एव रमस्व मा
O wise one, observe the beginning and end of this impure action, which is accomplished through divisions such as ashramas; but remain engaged only in the middle, do not linger elsewhere.
यत एते समायाता यस्मिन् परिणमन्ति च । तपोरूपा विकल्पांशास् तत्र बद्धपदो भव
Where these divisions, which are forms of austerity, arise and into which they dissolve, there establish your footing.