अवेदनं विदुर् योगं चित्तक्षयम् अकृत्रिमम् । अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ यथासि भोः
They know yoga as non-feeling, the natural dissolution of mind; becoming wholly absorbed in that, remain as you are, O good one.
समे शान्ते शिवे सूक्ष्मे द्वैतैक्यपरिवर्जिते । तते ऽनन्ते पदे शुद्धे किं केन किल विद्यते
In that even, peaceful, auspicious, subtle state, free from duality and unity, in that infinite, pure state—what, by whom, truly exists?
मोदेतु त्वयि सङ्कल्पो मरुभूमाव् इवाङ्कुरः । इच्छा मोदेतु भवतो लतिकेवोपलोदरे
May intention arise in you as a sprout in a desert; may desire arise in you as a vine within a stone.
अवेदनस्य शान्तस्य जीवतो वाप्य् अजीवतः । नेह कश्चित् कृतेनार्थो नाकृतेनापि कश्चन
For one who is insensible and peaceful, whether living or not living, here no purpose is gained by action, nor by inaction.
न कर्माकर्म शान्ते ऽन्तश् शाश्वताभेदरूपिणि । न कर्मण्य् अपि कर्माणि न कर्तर्य् अपि कर्तृता
In the peaceful, eternal, undivided Self, there is neither action nor inaction; in action, there are no actions, and in the doer, there is no sense of doership.
अहं ममेति संविदन् न दुẖखतो विमुच्यसे । असंविदन् विमुच्यसे यद् ईप्सितं तद् आहर
As long as the notions 'I' and 'mine' persist, you are not freed from suffering; when these notions cease, you are liberated—then obtain whatever you desire.
अहं ममेति नास्त्य् अलं यद् अस्ति तच् छिवं परम् । परात् परं त्व् इदं शिवम् अशब्दम् अर्थवर्जितम्
Where 'I' and 'mine' do not exist, that alone is sufficient; what does exist is the supreme auspiciousness—this auspiciousness is beyond the highest, soundless, and devoid of meaning.
यद् दृश्यते जगद् इदं खलु किञ्चिद् एतद् धेम्नो ऽङ्गदत्वम् इव भाति न विद्यमानम् । अर्थक्षयं विदुर् अवेदनम् एव पश्चात् सत्यं तद् एव परमार्थम् अथावशिष्टम्
Whatever is seen as this world is truly nothing; it appears like the gold in an ornament, but does not truly exist. When meaning is lost, only insensibility remains—this alone is the ultimate reality, and what remains thereafter.
अद्वैतैक्यं विमननं शान्तम् आत्मन्य् अवस्थितम् । यथा पुस्तमयं सैन्यं तथा शिवमयं जगत्
Nondual unity, tranquil contemplation, established in the Self—just as an army made of straw, so is the world pervaded by auspiciousness.
मनोऽहङ्कारबुद्ध्यादि चैवम् एव च तन्मयम् । कालाकारक्रियाशब्दशक्तिसन्दर्भसंयुतम्
Mind, ego, intellect, and the rest are likewise composed of that; along with time, form, action, sound, power, structure, and combination.
शिवपङ्कमया एव रूपालोकमनẖक्रमाः । तन्मयत्वाद् अनन्तत्वाद् अतẖ किं केन चेत्यते
Forms, perceptions, and sequences are indeed composed of the mud of Shiva; because of identification with That and its infinitude, what is there to be measured by whom?
मानमेयप्रमाणादि देशकालौ दिगादि च । भावाभावविवर्तादि शिवपङ्कमयात्मकम्
Measures, objects of measurement, standards, space and time, directions and so forth, transformations of existence and nonexistence—all have the nature of Shiva's mud.
अहं ममेत्य् अतस् सारान् नेतरत् परमाम्बरात् । असंसक्तमतिस् तिष्ठ ज्ञश् शिलोदरमौनवत्
Therefore, the notions 'I' and 'mine' are not the essence, but only the supreme sky; remain unattached in understanding, O knower, like the silent stone.
अहं ममेत्य् असद्रूपं ज्ञस्याभावयतḫ प्रभो । असङ्गं कर्मणां त्यागाद् अनुष्ठानाच् च किं शुभम्
The notions 'I' and 'mine' are unreal forms; O master, let the knower dissolve them. What virtue is there in renouncing actions or in their performance, when one is unattached?
पृच्छामि यद् अहं त्वं तत् कथयाशु ममानघ । यदि जानासि तत्त्वेन कर्म तावत् किम् उच्यते
I ask you, whatever I am, you are; tell me quickly, O sinless one. If you truly know the essence, then what is said about action?
विस्तारẖ कर्मणां कीदृङ् मूलं तस्य च किं भवेत् । नाशनीयं च निपुणं कथं कथय नाश्यते
What is the extent of actions, what is their root, and how can they be destroyed skillfully? Tell me, how are they annihilated?
यन् नाशनीयं निपुणं तन् नूनं प्रविनाश्यते । मूलकाषेण भगवन् न शाखादिविकर्तनैः
That which is skillfully destroyed is surely annihilated, O blessed one; not by cutting branches and so forth, but by uprooting the root.
शुभाशुभं नाशनीयं स्वकर्म खलु धीमता । मूलकाषविनाशेन तच् च नष्टं भवत्य् अलम्
Indeed, one's own actions, whether good or bad, must be destroyed by the wise; by destroying the root, they are completely eliminated.
कर्मवृक्षस्य वक्ष्यामि ब्रह्मन् मूलानि मे शृणु । यन् निकाषेण निर्मूलो न स भूयḫ प्ररोहति
O Brahman, I will speak of the roots of the tree of action; listen to me. When it is uprooted by the axe, it does not sprout again.
देहस् तावद् अयं ब्रह्मन् कर्मवृक्षस् समुत्थितः । रूढस् संसारविपिने विचित्राङ्गलतान्वितः
This body, O Brahman, is the tree of action that has arisen, firmly rooted in the forest of worldly existence, adorned with various branches and creepers.
कर्मबीजतरोर् अस्य सुखदुẖखफलावलेः । जाग्रद्वसन्तकालस्य सुषुप्तशिशिरस्थितेः
Of this tree, the seeds are actions, the fruits are pleasure and pain; waking is its springtime, and deep sleep is its winter.
पावनाचारकलिकागुच्छकोत्करकारिणः । क्षणतारुण्यकान्तस्य जराकुसुमहासिनः
The clusters of buds are pure conduct, the brief beauty of youth is its blossoming, and the great sword of old age is its withering.
मुहूर्तं प्रति कल्लोलमर्कटध्वंसिताकृतेः । निद्राहेमन्तजठरलीनस्वप्नदलोद्गतेः
Each moment, its waves are shattered by the monkey of restlessness; in the winter of sleep, its shoots are hidden, and in dreams, they emerge again.
स्ववार्द्धकशरच्छान्तिशीर्णेहापर्णसन्ततेः । जगज्जङ्गलजातस्य कलत्रोपतृणावलेः
In the autumn of one’s own old age, its desires fall like withered leaves; the world is a thicket, and family is the grass that covers its base.
पेलवावयवा हस्तपादगुल्फादयो ऽरुणाः । पत्त्राणि तनुवृन्तानि सुरेखानि चलानि च
The tender limbs—hands, feet, ankles, and so on—are the reddish leaves, slender and delicate, finely lined and ever moving.
अरुणाḫ पवनालोला मृद्व्यो मसृणमूर्तयः । स्नाय्वस्थिदिग्धास् सरसा अङ्गुल्यो बालपल्लवाः
Reddish, swayed by the wind, soft and smooth in form, moistened with sinews and bones, the fingers are like fresh young shoots.
मृद्व्यो मसृणतीक्ष्णाग्रा वृन्तरूढाḫ पुनḫ पुनः । द्वितीयेन्दुकराकाराẖ कलिका नखशुक्तयः
Soft, smooth, and sharp-tipped, repeatedly growing from the stem, the buds and fingernails are shaped like a second moon.
कर्मणḫ परिफुल्लस्य देहरूपतयेति हि । कर्मेन्द्रियाणि मूलानि दृढानि ग्रन्थिमन्ति च
When action fully blossoms as the form of the body, the organs of action are its firm and knotted roots.
सिरास्थिग्रन्थिनद्धानि पङ्कमग्नात्मकानि च । वासनारसपीनानि निजरक्तरसानि च
Bound by veins and bones, sunk in mire, nourished by the sap of tendencies, and filled with their own vital fluid.
गुल्फवन्ति दृढाङ्गानि सुत्वञ्चि मसृणानि च । तेषाम् अपि च मूलानि विद्धि बुद्धीन्द्रियाणि हि
With strong limbs ending in ankles, well-formed and smooth, know that their roots are indeed the sense organs of knowledge.