महान्ति सुखदुःखानि यः पयांसीव सागरः । समस् समुपगृह्णाति महाभोक्ता स उच्यते
He who receives great pleasures and pains with equanimity, just as the ocean receives the rivers—he is called the great enjoyer.
अहिंसा समता तुष्टिश् चन्द्रबिम्बाद् इवांशवः । नापयान्त्य् अनिशं यस्मान् महाभोक्ता स उच्यते
He from whom nonviolence, equanimity, and contentment never depart, just as rays never leave the moon—he is called the great enjoyer.
कट्व् अम्ब्लं लवणं तिक्तम् अमृष्टं मृष्टम् उत्तमम् । अधमं यो ऽत्ति साम्येन महाभोक्ता स उच्यते
He who eats the bitter, sour, salty, pungent, unrefined, refined, best, and worst foods with the same attitude—he is called the great enjoyer.
सरसं नीरसं चैव सुरतं विरतं तथा । यः पश्यति समस् सोम्यो महाभोक्ता स उच्यते
He who regards the juicy and the dry, the pleasurable and the abstained, with equal vision—he is called the great enjoyer.
क्षारे खण्डप्रकारे च शुभे वाप्य् अशुभे तथा । समता सुस्थिता यस्य महाभोक्ता स उच्यते
He whose equanimity remains steady amidst the pleasant and the unpleasant, in what is agreeable or disagreeable, is called a great enjoyer.
इदं भोज्यम् अभोज्यं चेत्य् एवं त्यक्त्वा विकल्पितम् । गताभिलाषं यो भुङ्क्ते महाभोक्ता स उच्यते
He who, having abandoned the distinction 'this is to be enjoyed, this is not to be enjoyed,' partakes without desire, is called a great enjoyer.
आपदं सम्पदं मोहम् आनन्दम् अवरं वरम् । यो भुङ्क्ते समया बुद्ध्या महाभोक्ता स उच्यते
He who experiences adversity and prosperity, delusion and joy, the inferior and the superior, with a mind established in equanimity, is called a great enjoyer.
धर्माधर्मौ सुखं दुःखं चिन्ता मरणजन्मनी । धिया येनेति सन्त्यक्तं महात्यागी स उच्यते
He by whom righteousness and unrighteousness, pleasure and pain, anxiety, death and birth, are all renounced by understanding, is called a great renouncer.
सर्वेच्छास् सकलाश् शङ्कास् सर्वेहास् सर्वनिश्चयाः । धिया येन परित्यक्ता महात्यागी स उच्यते
He by whom all desires, all doubts, all joys, and all certainties are abandoned by understanding, is called a great renouncer.
देहस्य मनसो बुद्धेर् इन्द्रियाणां जगत्स्थितेः । नूनं येनोज्झिता सत्ता महात्यागी स उच्यते
He by whom the sense of existence in the body, mind, intellect, senses, and the world is surely abandoned, is called a great renouncer.
न मे देहो न जन्मापि युक्तायुक्ते न कर्मणा । इति निश्चयवान् यो ऽन्तर् महात्यागी स उच्यते
He who is firmly resolved within, thinking, 'I have no body, nor even birth; I am not bound or unbound by action,' is called a great renouncer.
येन धर्मम् अधर्मं च मनोमननम् ईहितं । सर्वम् अन्तः परित्यक्तं महात्यागी स उच्यते
He by whom righteousness and unrighteousness, mental deliberation, and all intentions are entirely abandoned within, is called a great renouncer.
मनो ध्यानं तपस्तेजस् त्वत्तामत्ते शुभाशुभे । त्यक्त्वा यो ऽवस्थितस् स्वस्थो महात्यागी स उच्यते
He who, having abandoned the mind, meditation, asceticism, brilliance, warmth, and both auspicious and inauspicious states, remains established in his own well-being—he is called the great renouncer.
स्वमनोमननं मान्यो नाभिवाञ्छति नोज्झति । यो ऽवासनस् सर्वम् इदं महात्यागी स उच्यते
He who, without desire or aversion, does not seek nor reject his own thoughts, and is free from all latent impressions—he is called the great renouncer.
यावती दृश्यकलना सकलेयं विलोक्यते । सा येन सुष्ठु सन्त्यक्ता महात्यागी स उच्यते
He by whom all this, as far as it is perceived and conceived, has been thoroughly abandoned—he is called the great renouncer.
यो ऽकामकामी निर्द्वन्द्वस् सुखदुःखेष्व् अलोलधीः । धीरस् स्वस्थो मृदुर् दान्तो महात्यागी स उच्यते
He who is without desire even in the presence of desires, free from duality, unshaken in pleasure and pain, steadfast, self-possessed, gentle, and restrained—he is called the great renouncer.
कुर्वन्न् अपि च कार्याणि सुषुप्तसमवृत्तिताम् । न सन्त्यजति यः पूर्णो महात्यागी स उच्यते
He who, even while performing actions, maintains the state of deep sleep, and does not abandon his fullness—he is called the great renouncer.
इत्य् उक्तं देवदेवेन भृङ्गीशाय पुरानघ । एतां दृष्टिम् अवष्टभ्य तिष्ठ राम यथास्थितः
Thus it was spoken by the god of gods to Bhringi, O sinless one of old. Holding to this vision, remain as you are, O Rama.
श्रीमत्कपालशकलावलिमध्यबद्धखण्डेन्दुमण्डितजटाशिरसा हरेण । इत्य् उक्तम् उज्ज्वलमणीन्द्रशिलैकशृङ्गे मेरौ ज्वलज्ज्वलनरूपिणि रामभद्र
By Hari, whose matted hair is adorned with a crescent moon set among a row of auspicious skulls, this was spoken on the radiant, jewel-studded peak of Mount Meru, blazing with fire, O Ramabhadra.
एतां दृशं समवलम्ब्य विलासकान्तकार्यं कुरु क्रमगतं समयैव बुद्ध्या । नित्योदितो ऽसि विमलो ऽसि निरामयो ऽसि शङ्कां परित्यज सुखी भव यो ऽसि सो ऽसि
Relying on this vision, perform your delightful and fitting duties step by step, with intelligence. You are ever awakened, pure, free from affliction—abandon doubt and be happy; you are that which you are.
ह्यो दिने हि मया प्रश्नẖ कृत आसीन् मुनीश्वर । उपशान्तिप्रकरणप्रसरे स यथा किल
O revered sage, just yesterday I asked a question, when the discourse on the chapter of quiescence was underway, as it is said.
अनन्तस्यात्मतत्त्वस्य कलङ्ककलना कुतः । अब्धेर् अगाधरूपस्य रजोराशिẖ कुतो भवेत्
How can there be any stain imagined in the essence of the infinite Self? How can a mass of dust arise in the ocean, which is by nature unfathomable?
तत्रोक्तं भवता ब्रह्मन् मय्य् अकालैकचोदके । सिद्धान्तकाल एवास्य प्रश्नस्योत्तरवाग् इति
There, O Brahman, you said to me: 'The answer to this question will be given at the proper time, when the conclusion is reached.'
तद् अद्य भगवंस् तं मे हृदयाच् छिन्द्धि संशयम् । वाक्यरश्मिभिर् आशीतैẖ खान् निशीव शशी तमः
Therefore today, O venerable one, dispel this doubt from my heart, with rays of your words as cool and bright as the moon dispels the darkness of night.
त्वद्वाक्यामृतपानेन संशयांशापमृत्यवः । अशेषेण विनष्टा मे वर्षणेनेव पांसवः
By drinking the nectar of your words, the death of all doubts and afflictions in me is utterly destroyed, just as dust is washed away by rain.
क्षमानववधूकान्तं त्वां पृच्छामि तथाप्य् अहम् । न राजते स्वयं ज्ञातं ज्ञानं गुरुगिरं विना
Yet, O patient one, like a bridegroom of forbearance, I ask you again; for knowledge, even if realized by oneself, does not shine without the words of the teacher.
राम राजीवपत्त्राक्ष साधु संस्मृतवान् असि । के नाम वा समारम्भाḫ प्राज्ञस्यायान्ति वन्ध्यताम्
O Rama, lotus-eyed one, you have rightly recalled this; for what undertakings of the wise ever come to naught?
क्षमौदार्यशमप्रायैर् गुणैर् यातो ऽसि पात्रताम् । शारदैश् शालिसौन्दर्यैश् श्रीमत्ताम् इव भूतलम्
You have become worthy by virtues such as patience, generosity, and tranquility, just as the earth attains beauty in autumn by the loveliness of ripe rice fields.
भाजनं त्वं पवित्राणां सिद्धान्तवचसां स्थितः । सुरक्तकण्ठगीतीनां रागरक्तमना इव
You are a vessel for pure truths, established in the words of perfected doctrine, just as one whose mind is absorbed in passion delights in songs sung with deep, fervent voices.
श्रुत्वात्मज्ञानसिद्धान्तं त्वम् अद्यार्धप्रबुद्धवत् । न क्रियाद्वैतदोषेण गच्छस्य् उभयनष्टताम्
Having heard today the doctrine of self-knowledge, you are like one half-awakened; you do not fall into the loss of both sides through the fault of mistaken nonduality in action.