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.
चिद्व्योम्नो नभसो ऽप्य् अच्छात् सर्वे भावास् समुत्थिताः । तत्रैव च लयं यान्ति तत्रैवास्स्व रमस्व च
All phenomena arise from the clear expanse of consciousness, even more so than from the sky; they also dissolve there—abide and delight in that alone.
इदं कार्यम् इदं नेति सङ्कल्पा ब्रह्मबिन्दवः । बिन्दूञ् शिखिध्वज त्यक्त्वा पूर्णमेघं समाश्रय
These determinations—'this is to be done, this is not'—are droplets of Brahman; O Shikhidhvaja, abandoning these droplets, seek the full cloud.
इष्टं मे प्रार्थयस्वेति यथैव प्रार्थ्यते सखी । स्त्रिया तथैव न कथं दयितः प्रार्थ्यते स्वयम्
Just as a friend is requested, 'Desire what is pleasing to me,' so is she sought; but a beloved woman is not sought in the same way by her lover.
सङ्कल्परचितान् एतान् भावान् आपातभासुरान् । न गृह्णन्ति महात्मानः प्राज्ञा जलरवीन् इव
The great souls, the wise, do not grasp these states constructed by thought, which appear brilliant at first glance, just as one does not grasp the sound of water.
स्वर्गमोक्षादिफलदं यत् किञ्चित् समम् एव तत् । त्यक्त्वा समसमाभासो यो ऽस्य् असाव् एव वै भव
Whatever yields results such as heaven or liberation, all is equally the same; abandoning these, become the one whose appearance is equal to all.
सन्तं सत्त्वेन नाशेन नश्यन्तं विगतस्पृहः । पदार्थौघम् इमं गृह्णंस् तिष्ठास्पन्दितचित्तभूः
Without longing, recognizing what is real by its essence and what is perishing by its destruction, remain established in the stream of objects, with your mind unmoving.
अपरिस्पन्दचित्तस्य संसृतिर् नेह बाधते । पौरुषप्रभवा साधो विपन् नीतिमतो यथा
For one whose mind is unmoving, worldly existence does not trouble him here; O noble one, it arises from personal effort, just as it does for one who is wise in conduct.
यानि यानीह दुःखानि प्रस्फुरन्ति जगत्त्रये । चेतश्चापलजान्य् एव तानि तानि महीपते
Whatever sufferings arise in this world of three realms, O king, all of them are born solely from the restlessness of the mind.
स्थिरं शान्तं गतस्पन्दं यस्य चित्तम् अचापलम् । स विभुस् स महानन्दी साम्राज्यस्य स भाजनम्
He whose mind is steady, peaceful, motionless, and free from fickleness—he is the master, he is supremely joyful, he is the vessel of sovereignty.
अथ चेतसि तत्त्वज्ञ स्पन्दास्पन्दौ तद् एकताम् । नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम्
Therefore, O knower of truth, bring motion and stillness in the mind to unity, and remain as you wish, having attained everlasting oneness.