किञ्चिद् एवैष सम्पन्नẖ को ऽपि वा वा न किञ्चन । शुद्धं वेदनमात्रं वा किञ्चिद् वा ज्ञप्तिर् एव वा
He is just something accomplished, or perhaps not even that; pure awareness alone, or perhaps only a trace of knowing.
सबाह्याभ्यन्तरं नान्यद् एकम् एव पदार्थवत् । स्थितो दूरे ऽप्य् अदूरे च प्रसृतानन्ततन्तुवत्
Entirely, both outwardly and inwardly, there is nothing else—only the one, like a single substance; established far away and yet not far, like an endless, spreading thread.
स बह्वीष्व् अप्य् अवस्थासु नित्यैकात्मा समो ऽमलः । संशान्तगुणभेदश्रीर् महाकाल इवाकलः
He, though present in many states, remains ever one, equal, pure; his glory is the cessation of all distinctions of qualities, like the great Time, yet timeless.
अजम् अमरम् अनाद्यं बुद्धम् आद्यन्तशुद्धं शिवम् अमलम् अजल्पं सर्वगं शान्तम् एकम् । बहिर् अबहिर् अपीशं ज्ञं विनिर्माणम् अग्र्यं कम् अपि तम् उपगम्यं सारम् आभासम् आहुः
Unborn, immortal, without beginning, awakened, pure from beginning to end, auspicious, stainless, silent, all-pervading, peaceful, one; both outside and inside, lord, knower, without construction, supreme—some call him the essence, the appearance, approachable by none.
अहन्तादेहताद्यर्थश् चिरम् एव लयं गतः । जीवन्मुक्तस्य तेनासौ ज्ञो ऽपि व्योम्नैकतां गतः
The sense of 'I' and the sense of body and other objects have long dissolved; thus, for the liberated while living, even the knower attains unity with space.
अगम्या वचसां सा तु सा सीमा भवभूमिषु । संसारसरसḫ पारम् अपारस्येह सा परम्
That limit is inaccessible to words; it is the boundary among realms of existence; it is the far shore of the ocean of samsara, the highest here, yet beyond.
कैश्चित् सा शिव इत्य् उक्ता कैश्चिद् ब्रह्मेत्य् उदाहृता । कैश्चिज् ज्ञप्तिर् इति प्रोक्ता कैश्चिच् छून्यम् इति स्मृता
Some call it Shiva, some declare it Brahman; some say it is pure knowledge, some remember it as emptiness.
अर्थ इत्य् ऊहिता कैश्चित् कैश्चित् काल इति श्रिता । कैश्चित् प्रकृतिपुंभावविभाग इति भाविता
Some imagine it as meaning, some rely on it as time; some conceive it as the distinction between nature and person.
अन्यैर् अप्य् अन्यथा नानाभेदैर् आत्मविकल्पितैः । नित्यम् अव्यपदेश्यापि किलान्यैवोपदिश्यते
Others, too, describe it differently, with various distinctions shaped by their own minds; though ever indescribable, it is nevertheless taught as something else.
विदेहमुक्तैर् एवैषा विदेहैकान्तमुक्तता । बुध्यते तादृशैर् एव समनस्कैस् तु नेतरैः
Only those liberated beyond the body know this absolute freedom from embodiment; it is understood only by such minds, not by others.
न सत्त्वस्थैर् न चित्तस्थैẖ कैश्चिद् एवावगम्यते । विदेहमुक्तत्वम् ऋते विदेहा मुक्ततेति हि
Except for the state of bodiless liberation, it is not known by any who abide in sattva or in mind; for it is called bodiless liberation.
असंसक्तधियो ये हि ज्ञत्वात् प्रक्षीणवासनाः । तृतीयां भूमिकां प्राप्तास् तेषां चित्तं न विद्यते
Those whose minds are unattached and whose latent impressions are exhausted by knowledge, having reached the third stage, for them the mind does not exist.
अज्ञत्वे घनभावत्वं चित्तम् आहुर् मनीषिणः । पुनर्जन्मान्तरकरं कारणं भवभूरुहाम्
The wise say that when there is ignorance, the mind is dense and substantial; it is the cause that produces further births for those rooted in becoming.
ज्ञत्वात् क्षीणरसं चित्तम् अजन्ममयवासनम् । सत्त्वम् इत्य् उच्यते तज्ज्ञैस् तत्स्थास् सत्त्वपदे स्थिताः
When, through knowledge, the mind's taste is exhausted and its latent impressions are unborn and illusory, it is called sattva by the knowers; those established in that remain in the state of sattva.
सत्त्वस्था ज्ञानदहनैर् दग्धवासनतां गताः । जीवाẖ क्षीणाḫ प्रयच्छन्ति न संसाराङ्कुरं पुनः
Those established in sattva, whose latent impressions have been burned by the fires of knowledge, having become diminished, do not produce the sprout of worldly existence again.
चित्तस्थैर् अथ सत्त्वस्थैर् एतैर् या नावबुध्यते । सप्तमीभूमिका सैषा विदेहा मुक्ततोच्यते
That which is not known by those established in mind or in sattva—this is called the seventh stage, the state of bodiless liberation.
एतास् ता भूमिकाḫ प्रोक्ता मया तव रघूद्वह । आसाम् अभ्यासयोगेन न दुẖखम् अनुभूयते
O best of Raghu's line, these stages have been described to you by me; by the practice of these, suffering is not experienced.
एतासु भूमिषु पदं कुरु कारणज्ञ कार्यान्तराण्य् अविकलानि निजानि कुर्वन् । जीवन् विमुक्त इह तिष्ठ चिरं ततो ऽन्ते भूत्वा विदेह उदितं पदम् एकम् आस्स्व
On these stages, take your stand, O knower of causes, while performing your own various duties without disturbance; live here as a liberated one, and at the end, having become bodiless, abide in the one supreme state.
अस्त्य् अनन्ता सदा मत्ता मृदुमन्थरचारिणी । करिणी विग्रहव्यग्रा महादशनशालिनी
There is an endless, ever-intoxicated elephant, moving gently and sluggishly, preoccupied with its own form, possessing great tusks.
सा चेन् निहन्यते नूनम् अनर्थानर्थकारिणी । तद् एतासु समग्रासु भूमिकासु नरो जयी
If this one, which brings about endless misfortune, is truly slain, then in all these fields, a person is victorious.
करिणी मदसम्मत्ता यावत् सा न विजीयते । को नाम सुभटस् तावज् जयेत् स मरभूमिषु
As long as this elephant, maddened by intoxication, is not conquered, who indeed among warriors can win on the battlefield?
कासौ प्रमत्ता करिणी काश् च ता रणभूमयः । कथं विहन्यते चैषा क्व चैषा रचितस्थितिः
What is this intoxicated elephant? What are these battlefields? How is this one struck down, and where does it establish its ground?
रामेच्छा नाम करिणी सेदम् अस्त्व् इतिरूपिणी । शरीरकानने मत्ता विविधोल्लासकारिणी
The elephant named 'desire'—taking the form of 'let this be mine'—roams intoxicated in the forest of the body, producing various delights.
मत्तेन्द्रियोग्रकलभा रसनाकलभाषिणी । मनोगहनसंलीना स्वेहावंशविहारिणी
With powerful calves of intoxicated senses, speaking with the tongue of taste, it wanders in the thicket of the mind, delighting in its own lineage.
एतया कर्मबृंहाभिर् बृंह्यते प्रतिकाननम् । देहाख्यमदनद्यो यास् तासां प्रविसृता इव
By this one, with the branches of action, every grove is made to flourish; the rivers called 'body' seem to flow forth from them.
सुखदुẖखे सुरभयḫ पृषतस् स्पन्दसम्पदः । कल्लोला एव कल्लोलास् तटौ सुकृतदुष्कृते
Pleasure and pain, fear and courage, the droplets of movement and stillness—these are but waves upon waves on the shore of good and evil deeds.
स्वकर्माण्य् उरुकूलानि शुभान्य् अप्य् अशुभानि च । भावाभावा भवावर्ता वृत्तयḫ परिवर्तुलाः
One's actions, vast and varied, whether auspicious or inauspicious, are the currents of existence—manifest or unmanifest—revolving as the cycles of life.
ऊर्ध्वाधोगतयो मत्ता मूलाग्राणि महान्त्य् अपि । विलासगतयो ऽनन्ता भवभूमिगमागमाः
Their movements rise and fall, intoxicated, from root to tip, even the greatest; their play is endless, coming and going across the realms of existence.
मरणं बिससञ्चारो जीवितं फेनसन्ततिः । महोर्मयẖ क्रियाकारास् तृष्णा उपसरिद्रयाः
Death is like the journey of a lotus stalk; life is a succession of foam; mighty waves are the forms of action, and thirst flows as subsidiary streams.
स्वर्गẖ कलमसस्यादि नरकं पङ्कपीठिकाः । पुत्रदाराश् शफरिका मकरा भोगभूमयः
Heaven is like the rice crop and its produce; hell is the seat of mud; sons and wives are small fish, crocodiles are realms of enjoyment.