मदाभिमानमात्सर्यलोभमोहातिशायिताम् । बहिर् अप्य् आस्थिताम् ईषत् त्यजत्य् अहिर् इव त्वचम्
He lightly casts off pride, arrogance, envy, greed, and delusion, even when they arise outwardly, just as a snake sheds its skin.
चन्दनागुरुगन्धीनि वनितालिङ्गनान्य् अपि । अप्रार्थितोपयातानि सेवते स्वान्य् अनादरम्
He regards with indifference even sandalwood, aloe scents, or the embraces of women, when they come to him unasked.
मातृवत् परदाराणि परद्रव्याणि लोष्टवत् । स्वात्मवत् सर्वभूतानि कारुण्येनाभिपश्यति
He sees other men's wives as mothers, others' wealth as clods of earth, and all beings as his own self, with compassion.
यत् करोति यद् अश्नाति स्पन्दते यद् यद् ईहते । तद् आदौ बुद्धिभेदेन चिरं चारु परीक्षते
Whatever he does, eats, moves, or desires, he first examines for a long time with clear discernment.
अविचारात्मकं नैति न गच्छति न वक्ति च । न ददाति न चादत्ते न चिनोति न चोपति
He does not act, go, speak, give, take, collect, or approach anything without thoughtful consideration.
व्यवहारानुवृत्त्यर्थम् अविरुद्धं क्षणक्षयि । हर्षामर्षांशम् आदत्ते गन्तेवालातकं निशि
For the sake of worldly dealings, he accepts harmless, fleeting traces of joy or anger, as a servant takes a lamp at night.
दुर्देशं दुरधिष्ठानं दुस्सङ्गं दुरुपाश्रयम् । आलोक्यम् अपि देहादि लिप्तं तृणम् इवोज्झति
Even seeing a bad place, bad company, or impure support, he abandons attachment to body and such, as one would discard straw.
यद् उदर्कहितं लोक्यं यद् अनाधि गतभ्रमम् । तद् एव हरिणो वातम् इव मौनी विधावति
Whatever is beneficial in the end and free from confusion, he pursues swiftly, like a deer runs toward the wind.
हारिहासविलासासु हावभाववतीषु च । वीक्षते भाविनाशासु स्त्रीषु शुष्कलतास्व् इव
He gazes upon women, radiant in laughter and playful gestures, full of allure and emotion, as one would look at dry creepers, knowing their destined impermanence.
इत्थम्भूतमतिश् शास्त्रं गुरुसज्जनसेवनात् । सरहस्यम् अशेषेण यथावद् अधिगच्छति
Such a mind, through service to teachers and noble people, fully and properly grasps the scripture, including its secrets, in every aspect.
असंसङ्गात्मिकाम् अन्यां तृतीयां योगभूमिकाम् । ततḫ पतत्य् असौ कान्तḫ पुष्पशय्याम् इवामलाम्
He then enters the third stage of yoga, which is characterized by non-attachment, as a beloved one would gracefully settle upon a pure bed of flowers.
दुर्व्याख्याम् अधिकव्याख्याम् ऊनव्याख्यां विहाय धीः । यथावच् छास्त्रवाक्यार्थम् आदत्ते ऽस्यात्र पावनी
The pure intellect, leaving aside explanations that are difficult, excessive, or insufficient, takes up the true meaning of the scripture's words as they are.
फलत्य् अत्रास्य शास्त्रार्थẖ कुर्वन्न् अन्तर् असङ्गताम् । शिक्षितस् सूपकारस्य सम्यक् सूपो रसेष्व् इव
Here, the meaning of the scripture bears fruit for him, as he cultivates inner detachment—just as a well-trained cook produces a perfect soup among flavors.
तापसाश्रमविश्रामैḫ पावनाध्यात्मसङ्कथैः । शिलाशय्यासनासीनो जरयत्य् आयुर् आततम्
Resting in hermitages, engaging in pure spiritual conversations, and sitting or lying upon rocks, he steadily wears away his lifespan.
वनावनिविहारेण चित्तोपशमशोभिना । असङ्गसुखसोम्येन कालं नयति नीतिमान्
Through wandering in forests and groves, adorned by the tranquility of mind, and the gentle happiness of detachment, the wise one passes his time.
न तथा रमयन्त्य् एनं ज्योत्स्नाप्रसरहासिनः । निवासाẖ कुसुमाकीर्णा यथा गिरिगुहालयाः
Moonlit dwellings, radiant with laughter and strewn with flowers, do not delight him as much as the mountain caves where he resides.
देवद्विजगुरुप्राज्ञपण्डितार्चनभोजनैः । अपराह्णं क्षपयति पूर्वाह्णं श्रुतसज्जनैः
He spends the afternoon in worship and offerings to gods, brahmins, teachers, the wise, and scholars; the forenoon with learned and virtuous people.
अन्तरान्तरसम्पन्नधर्म्यार्थोपार्जनक्रमः । सन्तोषामृततृप्तात्मा साध्वाचारेण राजते
He follows the proper means of acquiring righteous wealth at appropriate times, his mind content with the nectar of satisfaction, shining through virtuous conduct.
सरसीष्व् अच्छतोयासु फुल्लासु नलिनीषु च । सरित्सु बहुपुण्यासु वापीषु च निमज्जति
He bathes in clear waters of lakes, in blooming lotus ponds, in sacred rivers, and in wells of great merit.
आसन्नचन्द्रकरकीर्णसुधारसासु पुष्पोपकारसमसोम्यजलस्थलासु । गुञ्जद्गुहासु रतम् एनम् अधित्यकासु वन्याḫ फलैर् उपचरन्ति महानुभावम्
In places where the moon's rays scatter nectar, where gentle waters are adorned with flowers, and in caves resounding with humming bees, the forest fruits serve this noble one as he delights upon the mountain slopes.
अभ्यासाज् ज्ञानशास्त्राणां करणात् पुण्यकर्मणाम् । जन्तोर् यथावद् एवेयं वस्तुदृष्टिḫ प्रसीदति
Through repeated study of the scriptures of knowledge and performance of virtuous deeds, a person's perception of reality becomes clear, just as it truly is.
तृतीयां भूमिकां प्राप्य बुद्धो ऽनुभवति स्वयम् । द्विप्रकारम् असंसङ्गं तस्य भेदम् इमं शृणु
Having reached the third stage, the awakened one directly experiences two kinds of non-attachment; listen now to the distinction between them.
असंसङ्गस्य भगवन् प्रथमं ब्रूहि लक्षणम् । कथयिष्यसि मे पश्चाद् अस्यैव द्विप्रकारताम्
O venerable one, first tell me the characteristics of non-attachment; afterwards you may explain to me its twofold nature.
द्विप्रकारत्वकथनप्रसङ्गेनैव लक्षणम् । असंसक्तेश् शृणुतरां दुरितं येन नश्यति
By describing its twofold nature, the characteristics of non-attachment will become clearer; listen, by which misfortune is destroyed.
द्विविधो ऽयम् असंसङ्गस् सामान्यश् श्रेष्ठ एव च । शृणु सामान्यम् एवादौ स एव श्रैष्ठ्यम् एष्यति
This detachment is of two kinds: the general and the superior. Listen first to the general kind; it itself will lead to the superior.
नाहं कर्तेश्वरẖ कर्ता न कश्चिद् वाथ को ऽपि वा । इत्य् अमज्जनम् अर्थेषु सामान्यासङ्गनामकम्
The thought, 'I am not the doer, nor the lord, nor is anyone else the doer,'—this non-involvement in objects is called general detachment.
सम्पद्यत इदं किञ्चित् कयाप्य् एवेश्वरेच्छया । भावनाभावनम् इति सामान्यासङ्गनामकम्
Whatever comes to be, arises merely by some divine will; the attitude of 'let it be or not be' is called general detachment.
अजो ऽहम् अव्ययात्माहम् अनन्तो ऽहम् अनामयः । अकर्तास्मीत्य् अनिच्छत्वं सामान्यासङ्गनामकम्
'I am unborn, of imperishable nature, infinite, free from affliction, and not the doer'—this absence of desire is called general detachment.
एवम् एव प्रवर्तन्ते प्रेमाणि च धनानि च । एवम् एवावहीयन्ते कस्य केवात्र कर्तृता
In this way, affections and wealth arise and cease; in this way, they are lost as well. Whose is the agency here, and to whom does it belong?
आपातरमणीयानि विमर्दविरसानि च । काकतालीययोगेन सुखान्य् आयान्ति यान्ति च
Pleasures, delightful at first and tasteless in conflict, come and go by mere coincidence, like the meeting of a crow and a palm fruit.