अद्वैतैक्यं समं शान्तं विज्ञानैकघनं परम् । आकाशकोशविशदं ज्ञḫ पश्यन् न विनश्यति
The knower, seeing the nondual unity—equal, peaceful, pure consciousness alone, clear as the sky’s expanse—does not perish.
भेदबुद्ध्या पुरात्तानां सम्प्रत्य् अद्वयभावनम् । स्थिरीकुर्वन् पदार्थानां समम् आस्ते सुषुप्तवत्
Having previously held notions of difference, now establishing the contemplation of nonduality, he remains steady among objects, like one in deep sleep.
सुषुप्तघनविज्ञानभासुरावरणक्षयः । नास्तम् एति न चोदेति न तिष्ठति न गच्छति
When the covering of radiant, dense awareness of deep sleep is destroyed, it neither sets nor rises, neither stands nor moves.
गलितद्वैतनिर्भासम् उदितो ऽन्तḫ प्रबोधवान् । सुषुप्तघनम् एवास्ते पञ्चमीं भूमिकाम् इतः
When duality has faded and inner awakening has arisen, one remains in the dense state of deep sleep—this is the fifth stage.
अहन्त्वं चेतमानस्य न कदाचन शाम्यति । हृत्पद्मकोशभ्रमरी संसृत्याख्याविषूचिका
The sense of 'I-ness' in the mind never ceases; like a bee circling the lotus of the heart, it is the fever of wandering existence.
अमनोबुद्ध्यहङ्कारम् आवर्तादि यथा पयः । संवेत्ति देशकालादि तथा ब्रह्म जगत्त्रयम्
Just as water takes the form of whirlpools, waves, and so on, and perceives space, time, and the rest, so does Brahman become aware of the three worlds.
अहन्त्वं चेतमानस्य न कदाचन शाम्यति । अहन्त्वतिलतैलश्रीस् संसारोग्रविषूचिका
The sense of 'I-ness' in the mind never ceases; the oil of 'I-ness' is the wealth of the fever of samsara.
अहन्त्वमुकुलस्यान्तर् यत् स्वं संसारसौरभम् । तद् अस्य सविकासस्य बहिर् दृश्यतया स्थितम्
Whatever fragrance of samsara belongs to the inner bud of 'I-ness', that, when fully opened, remains outwardly as something visible.
न यथा पद्मसौगन्ध्ये व्यतिरिक्ते कदाचन । अहन्त्वदृश्ये न तथा व्यतिरिक्ते कदाचन
Just as the scent of a lotus is never separate from it, so too, the appearance of 'I-ness' is never separate from it.
अहन्त्वं स्वस्वरूपस्य द्रष्टृदृश्यमयात्मनी । अन्तर् बहिर् इति स्वैरं कृतवन् नाम नामनी
'I-ness' is of one's own nature, composed of seer and seen; freely, it has made names for itself as inner and outer.
प्रेक्षितं सन् न चाहन्त्वं नान्तर् न बहिर् अस्ति च । मायैषा भात्य् असद्रूपा स्वालोचनपलायिनी
Though observed, 'I-ness' is not found either within or without; this is the illusion, appearing as unreal, fleeing from its own gaze.
यद् असन् मृगतृष्णाम्बु भासते तत् परीक्षितम् । कथं विलाप्यते तद्वद् एवाहन्तादिविभ्रमः
Whatever is unreal, like the water of a mirage, appears only upon examination; in the same way, the confusion of 'I-ness' and the rest is dissolved.
द्रष्टा दृश्यं दर्शनं च मृगतृष्णाम्ब्व् इति त्रयम् । नास्ति कस्यचिद् एवातश् शान्तं शिवम् इदं ततम्
The seer, the seen, and the act of seeing are like a mirage of water—none of these truly exist for anyone; therefore, this peace and auspiciousness pervades all.
इति निश्चयवान् ऐक्यद्वैतातीतवपुश् शिवम् । समम् आस्ते महासत्त्वḫ पञ्चमीं भूमिकाम् इतः
Thus, one who is firmly resolved, whose form transcends unity and duality, abides equally in the auspicious state, possessing great strength, having reached the fifth stage.
अन्तर्मुखतया तिष्ठन् बहिर्वृत्तिपरो ऽपि सन् । परिशान्ततया नित्यं निद्रालुर् इव लक्ष्यते
Remaining inwardly focused, though outwardly engaged, due to perfect tranquility, he always appears as if asleep.
लोकसंव्यवहारे ऽस्मिन् नान्तर् न व्योम्नि नो बहिः । रमते ऽथ भ्रमति वा व्योमरूपो गलन्मनाः
In the dealings of the world, neither inside, nor in space, nor outside does he delight or wander; his mind dissolved, he is like space itself.
सुषुप्तवज् जाग्रति दृश्यविभ्रमं त्व् अभावयन् भावपरिक्षयोदयी । चितित्वम् अप्य् अन्तरसंविदन्न् इदं प्रतिष्ठते चित्रनरोपमो बुधः
Like deep sleep while awake, perceiving the illusion of objects as absent, with the rise and fall of thoughts ceased, even awareness itself is recognized as internal; thus, the wise one stands, like a painted figure.
कुर्वन्न् अभ्यासम् एतस्यां भूमिकायां विवासनः । षष्ठीं तुर्याभिधाम् अन्यां क्रमात् पतति भूमिकाम्
Practicing in this stage, having abandoned latent impressions, he gradually attains the sixth stage, called the 'fourth' (turyā).
यत्र नासन् न सद्रूपो नाहं नाप्य् अनहङ्कृतिः । केवलं क्षीणमननं तद् आस्ते गतवासनः
There, there is neither non-existence nor the form of existence, neither 'I' nor absence of ego; only the one whose thoughts have faded remains, free from all latent tendencies.
निर्ग्रन्थिश् शान्तसद्रूपो जीवन्मुक्तो विभावनः । सकृद्विभाता विमलम् आस्ते द्वैतैक्यनिर्गतः
Free from all knots, peaceful in essence, liberated while living, established in realization, shining once and pure, he abides beyond duality and unity.
जीवन्मुक्तो गतरसो निर्भेदो ऽम्बरसुन्दरः । अनिर्वाणो ऽपि निर्वाणश् चित्रदीप इव स्थिरः
The liberated while living, devoid of taste for worldly things, free from distinctions, beautiful like the sky, though not yet dissolved, is as steady as a lamp with varied colors.
अवासनत्वाद् वैरस्यान् न किञ्चन करोत्य् असौ । करोत्य् एवंस्थितिर् यच् च तत्राकर्तैव काष्ठवत्
Because he has no latent tendencies and is indifferent, he does nothing at all; even when he acts in this state, he remains truly a non-doer, like a piece of wood.
सम्यग्दर्शनसम्पन्नो जीवन्मुक्तपदं गतः । यथास्थितम् इदं पश्यन् कर्मभिर् न निबध्यते
Endowed with true insight, having attained the state of liberation while living, seeing all this as it is, he is not bound by actions.
कुर्वन् न किञ्चित् कुरुते गन्तापि च न गच्छति । भुञ्जानो ऽपि च नो भुङ्क्ते वक्तापि च न वक्त्य् असौ
Acting, he does nothing; going, he does not go; enjoying, he does not enjoy; speaking, he does not speak.
जाग्रति स्वप्नदृष्टस्य पुंसẖ कर्तृत्वभोक्तृते । यादृश्यौ तत्स्थिती विद्धि जीवन्मुक्तस्य राघव
Know, O Raghava, that the state of the liberated while living is like that of a person in a dream, regarding doership and enjoyership, while awake.
समश् शान्तमतिर् मौनी जीवन्मुक्तो विवासनः । द्रष्टारं दर्शनं दृश्यम् आकाशम् इव पश्यति
Equanimous, with a peaceful mind, silent, and free from latent impressions, the liberated while living sees the seer, the seeing, and the seen as one sees space.
निर्वाणमतिर् आत्मानं परं चाद्रिम् अणुं तनुम् । श्वानं ब्राह्मणम् आदित्यं सर्वं खम् इव पश्यति
With a mind absorbed in liberation, he sees himself, the supreme, a mountain, an atom, a body, a dog, a brahmin, the sun—everything—as he sees space.
सम्पन्नश् शान्तम् आभासं परम् एकम् अकृत्रिमम् । क्वास्तम् एतु क्व वोदेतु कीदृग्वपुर् असाव् इह
Perfect, serene, appearing as the supreme, the one, the uncontrived—where does he set, where does he rise, what form does he have here?
प्रज्ञाप्रासादम् आरूढस् त्व् अशोच्यश् शोचते जनान् । भूमिष्ठान् इव शैलस्थस् सर्वान् प्राज्ञो ऽनुपश्यति
Having ascended the palace of wisdom, he who is beyond sorrow grieves for people, just as one standing on a mountain sees all those on the ground below.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिद् अर्थव्यपाश्रयः
For him, there is no purpose in what is done or left undone here; nor does he depend on anything among all beings for any gain.