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.
भोगा विषमसम्भोगा भोगा इव फणावताम् । नाहम् एतेषु नैते मे जागर्म्य् आत्मनि शान्तधीः
Enjoyments are uncertain, like the pleasures of serpents; I am not in them, nor are they mine. My mind, at peace in itself, does not stir.
भोगा भवमहारोगास् सम्पदḫ परमापदः । वियोगा एव संयोगा आधयो व्याधयो धियः
Enjoyments are the great disease of existence; riches are the supreme misfortune. Separations are themselves unions; afflictions and illnesses are of the mind.
कालẖ कवलनोद्युक्तस् सर्वभावान् असन्मयान् । अप्य् अत्ति विप्रलम्भेन स्वात्मानम् अपि मोहयन्
Time, intent on devouring, consumes all things made of unreality; even by deception, it swallows its own self, deluding itself.
अप्य् असत्यानि सन्तीव नान्तवन्त्य् अन्तवन्ति च । चिद्रत्नरश्मिजालानि जगन्त्य् अगणितान्य् अहो
Even things that are unreal seem to exist, and though they have an end, they are endless; countless worlds are like networks of rays from the jewel of consciousness—how astonishing!
विचारेण न लभ्यन्ते न सन्त्य् अग्रगतान्य् अलम् । जाग्रति स्वप्नदृष्टानि पुराणीव स्थितान्य् अपि
Through inquiry, they are not attained; indeed, those that have gone beyond are not present at all. In waking, things seen in dreams remain as if ancient.
सवातवनवल्लीनां छाया इव पुनḫ पुनः । अनारतविलोलानि भवन्ति न भवन्ति च
Like the shadow of creepers in a windy forest, again and again, they are ceaselessly restless—sometimes they exist, sometimes they do not.
अनास्थयेति भावानां यद् अभावनम् आन्तरम् । नाहं कर्ता न भोक्तेति सामान्यो ऽसाव् असङ्गमः
The inner absence of fixation on things is called detachment; 'I am not the doer, nor the enjoyer'—this general non-attachment.
न कर्तास्मि न भोक्तास्मि न वक्तास्मि न यामि च । प्रसृतेहेश्वरेच्छेत्थं सामान्यैवम् असङ्गतिः
I am not the doer, not the enjoyer, not the speaker, nor do I go anywhere; such is the general non-attachment, as desired by the Lord's will.
ईश्वरार्पणया यद् यत् क्रियते मुक्तवासनम् । सामान्यासक्तितानाम तद् आहुḫ परमं पदम्
Whatever is done with the attitude of offering to the Lord, by one whose garment is liberation, is called the supreme state by those who are generally unattached.
असंसङ्गो ऽयम् उक्तस् ते सामान्यो रघुनन्दन । इमं श्रेष्ठम् असंसङ्गं शृणु श्रुतिरसायनम्
This general non-attachment has been described to you, O delight of the Raghu lineage; now hear of the highest non-attachment, the nectar of sacred teaching.
अनेन क्रमयोगेन संयोगेन महात्मनाम् । नियोगेन सताम् अन्तḫ प्रयोगेण स्वसंविदाम्
By this gradual method, through association with the great-souled, by the guidance of the virtuous, and by the application of one's own awareness,
पौरुषेण प्रयत्नेन तावद् अभ्यास उह्यते । करामलकवद् यावत् सर्वसारो ऽनुभूयते
Through personal effort and perseverance, practice is pursued until the very essence of all is directly experienced, as clearly as a fruit in one's palm.
या योदेति मनाग् इच्छा तस्यास् तस्या निपातनात् । पदम् आसाद्यते सारं कयाचिन् नान्यया धिया
Whatever slight desire arises, by directing it toward that goal, the essential state is attained by that very intention, and by no other means of thought.
दृष्टे सकलसीमान्ते त्रिजगत्कणदीपके । संसारसरितḫ पारे सारे परमकारणे
When, at the farthest limit of perception, which illuminates the atoms of the three worlds, one reaches the other shore of the river of existence, the essence, the ultimate cause,
नाहं कर्तेश्वरẖ कर्ता नास्मि कर्ता न चेश्वरः । नायम् अस्मि न चान्यो ऽहम् अहम् अस्मीतरश् च वा
I am not the doer, nor the lord, nor am I the agent or the master; I am not this, nor am I another; I am not even the sense of 'I am.'
कृत्वा दूरतरे नूनम् इति शब्दार्थभावनाः । यन् मौनम् आसितं शान्तं श्रेष्ठासंसङ्ग उच्यते
When all notions of the meanings of words such as 'I did' or 'I am far away' have been set aside, that silent, peaceful abiding is called the highest detachment.
यन् नान्तर् नाम्बरे नाधो नोर्ध्वे नाशासु नावनौ । न पदार्थे नापदार्थे न जडे न च चेतने
That which is not within, nor in space, nor below, nor above, nor in directions, nor in the ocean; not in objects, nor in non-objects, not in the inert, nor in the conscious,
आसितं भासनं शान्तम् अवासनम् अभावनम् । अनाद्यन्तम् अजं कान्तं तच् छ्रेष्ठासङ्ग उच्यते
That abiding which is luminous, peaceful, without support, without conceptualization, without beginning or end, unborn, beloved—that is called the highest detachment.
अचित्तचेतनानन्दं सर्वभावान्तरासनम् । यद् वसन्तादिरसवत् तच् छ्रेष्ठासङ्ग उच्यते
That which is without mind, consciousness, or bliss, which is the inner seat of all beings—like the essence of spring and other seasons—that is called the highest non-attachment.
अनिमज्जनम् अर्थेषु भावनाभावनं हृदि । अवेदनं सुखादीनाम् असंसङ्गं परं विदुः
Not being immersed in objects, the absence of mental construction in the heart, not feeling pleasure or pain—this is known as supreme non-attachment.