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.
कथम् ऐक्यविधिं यातस् स्पन्दास्पन्दाव् इमौ विभो । सर्वसंशयविच्छेदकारिन्न् एतद् वदाशु मे
How does one attain the method of unity, O master, so that these two—motion and stillness—become one? You who cut off all doubts, quickly tell me this.
एकं वस्तु जगत् सर्वं चिन्मात्रं वार् इवाम्बुधिः । तद् एव स्पन्दते नो वा शुद्धं वारीव वीचिभिः
The entire world is one substance, pure consciousness, like water in the ocean; it alone moves or does not move, pure like water with or without waves.
ब्रह्म चिन्मात्रम् अमलं सत्यम् इत्यादिनामभिः । यद् गीतं तद् इदं मूढः पश्यत्य् अङ्ग जगत्तया
That which is sung as Brahman, pure consciousness, stainless, truth, and so on by these names—this, O friend, the ignorant see as the world.
निस्स्पन्द एव सर्वस्मिन् सर्गे तस्माद् धि संसृतिः । परिस्पन्दो हि वीच्यादिस् तद् अस्पन्दं समं परम्
Indeed, only stillness is present in all creation; therefore, worldly existence arises from movement. Movement is like waves and such, but stillness is the supreme, equal state.
चितस् स एव चेत् स्पन्दस् तथास्पन्दश् च भावितः । एकरूपतया नाम तत् तद् अप्य् अचलं शिवम्
Consciousness itself is that; the movement of consciousness and its absence are both conceived as one and the same in essence, and that too is the unchanging, auspicious reality.
सर्गश् चित्स्पन्दमात्रात्मा सम्यग्दृष्टो विलीयते । उदेत्य् असम्यग्दृष्टात्मा रज्ज्वां सर्पभ्रमो यथा
Creation, whose nature is merely the vibration of consciousness, when rightly understood, dissolves; but when misunderstood, it arises, just as the illusion of a snake appears on a rope.
सस्पन्दा चिच् चिदभिधा निस्स्पन्दा त्व् इयम् आतता । तुर्यातीतपदारूढा वाचा वक्तुं न पार्यते
Consciousness with movement is called 'cit', but this unmoving consciousness is all-pervading; having attained the state beyond the fourth, it cannot be expressed in words.
शास्त्रसज्जनसम्पर्कसन्तताभ्यासयोगतः । कालेनामलतां याते चेतसीन्दाव् इवोदिते
Through constant practice, association with scriptures and noble people, and the passage of time, the mind becomes pure, like the full moon rising.
एतत् केवलम् आभातं स्वानुभूतिगिराततम् । कथ्यते स्वानुभूतेस् तु स्वयं स्वं रूपम् आत्मना
This alone is revealed, spoken in the words of one's own experience; but in direct realization, one knows one's own true nature by oneself.
प्राप्तो ऽसि भावं स्वम् अनादिमध्यम् अत्रैव तिष्ठेष्टपदे निविष्टः । नीरूपनिर्भेदमहाचिदात्मा जातो ऽसि साधो खलु वीतशोकः
You have attained your own state, without beginning or middle; remain established in this desired abode, O noble one, for you have become the great consciousness, free from distinctions and sorrow.