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.
दुर्ग्रहा विषमग्राहा धनान्य् उपलपङ्क्तयः । परलोको महाम्भोधिर् आधयो वीचिमण्डलम्
Difficult gains and perilous acquisitions are like rows of stones; the other world is the vast ocean; afflictions are circles of waves.
ताभिर् मदनदीभिस् सा हृदयान्तरचारिणी । इच्छानागी निहन्त्य् एतान् कृपणाञ् जीवजीवकान्
With these rivers of desire, she who moves within the heart—this serpent of longing—slays these pitiable creatures who live only to live.
वासनेहा मनश् चित्तं सङ्कल्पो भावनं स्पृहा । इत्यादिर् निवहो नाम्नाम् अस्यास् स्वाशयकोशगः
Inclination, desire, mind, consciousness, resolve, imagination, longing—such is the multitude of names, all contained within her own treasury.
धैर्यपद्माकरोन्माथे प्रसृताम् अर्थहेलया । नागीं सर्वात्मिकाम् एनाम् इच्छां सर्वात्मना जयेत्
By uprooting her with the lotus-hand of steadfastness, and with disregard for worldly aims, one should conquer this all-pervading serpent of desire with one's whole being.
यावद् अस्त्व् इदम् इत्य् एव विषम् अन्तर् विजृम्भते । तावद् उग्राẖ कुसंसारमहाविषविषूचिकाः
As long as the thought 'let this exist' arises, the poison of duality spreads within; so long do the fierce epidemics of the great poison of worldly existence rage.
तावत् कार्पण्यमिहिका यावद् इच्छाभ्रमण्डली । अस्यां व्यपगतायां तु भाति जीवश् शरन्नभः
So long does the mist of misery and the whirling of desire persist; but when this has vanished, the living being shines like the autumn sky.
एतावान् एव संसार इदम् अस्त्व् इति यन् मतिः । अस्यास् तूपशमो मोक्ष इत्य् एव ज्ञानसङ्ग्रहः
The notion that 'this alone is the world'—that is saṃsāra; but the cessation of this is liberation—this is the essence of knowledge.
इदम् अस्त्व् इति मूढस्य दुर्ग्रहग्रहगर्धिनः । कल्लोलाḫ परिवर्तन्ते नद्य इव घनागमे
For the deluded one, attached to the grasp of false understanding, waves of thought surge like river currents during the rainy season.
इच्छोत्तानमतेर् नान्तर् उपदेशो मनाग् अपि । विश्रान्तिम् एति मकुरे मुक्ताफलम् इवातलम्
For one whose mind is uplifted by desire, even a little instruction does not bring rest, just as a pearl does not settle on the surface of a mirror.
प्रसादकारिणी स्वच्छा निरिच्छे विमलाकृतौ । तैलबिन्दुर् इवादर्शे विश्राम्यत्य् उपदेशवाक्
But for one who is clear, pure, and free of desire, instruction comes to rest, like a drop of oil on a spotless mirror.