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.
कर्मस्व् अर्थेषु चिन्तासु वासनास्व् आत्मतासु च । अवेदनम् अमग्नत्वं श्रेष्ठासंसङ्ग उच्यते
Not being affected or absorbed in actions, objects, thoughts, tendencies, or even in the sense of self—this absence of involvement is called the highest non-attachment.
अज्ञानपङ्कपीठायां ज्ञप्तिभूमौ स्वभावतः । काकतालीययोगाद् वाक्षयाद् वा सर्वकर्मणाम्
On the ground of knowledge, which by nature is the seat above the mire of ignorance, by a chance conjunction like a crow alighting on a palm tree, or by mere seeing, all actions occur.
संविज्जलविलासायां विशद्देहमृणालकः । जातो हृदयसद्वाप्यां चिन्ताशफरिकान्वितः
In the play of consciousness, one whose pure body is like a lotus stalk, who is born in the true lake of the heart, is accompanied by thoughts like small fish.
सन्तोषामोदमधुरस् सत्कार्यामलपल्लवः । चित्तनालाग्रसंलीनो ऽविघ्नकण्टकसङ्कटः
Sweet with the fragrance of contentment, bearing the spotless leaves of noble deeds, merged at the tip of the mind’s stem, he is beset by the thicket of obstacles.
विवेकपद्मो रूढो ऽन्तर् विचारार्कविकासितः । फलं फलत्य् असंसङ्गं तृतीयां भूमिकां गतः
The lotus of discernment, firmly rooted within and blossoming by the sun of inquiry, bears the fruit of non-attachment, having reached the third stage.
असंसक्तमना मौनी मुनिर् मदबहिष्कृतः । भवत्य् अविद्यमानाभस् तृतीयां भूमिकाम् इतः
With a mind unattached, silent, the sage, free from intoxication, becomes as if non-existent, having attained the third stage.
समवायाद् विशुद्धानां समत्वाद् धर्मकर्मणाम् । काकतालीययोगेन प्रथमोदेति भूमिका
When pure qualities and actions are in balance, and by a chance conjunction like that of a crow and a palm fruit, the first stage arises.
भूमिḫ प्रोदितमात्रान्तर् अमृताङ्कुरिकैव सा । विवेकेनाम्बुसेकेन रक्ष्या पाल्याति धीमता
This stage, once arisen, is like a sprout of immortality; it must be protected and nurtured by the wise with the water of discernment.
येनांशेनोल्लसत्य् एषा विचारेणोदयं नयेत् । तम् एवानुदिनं यत्नात् कृषीवल इवाङ्कुरम्
By whatever means it has begun to shine forth, one should bring it to full manifestation through inquiry, diligently, like a farmer tending a sprout day by day.
एषा हि परिमृष्टान्तर् अन्यासां प्रसवैकभूः । पत्त्राणाम् अङ्कुर इव तद्रूढो ऽन्यासु रोहति
This, having been refined within, becomes the sole source of the birth of others; just as from a sprout leaves arise, so when this is established, others grow from it.