स्मृत्वा स्मृत्वापदḫ पूर्वास् सन्तोषामृतपोषितः । अर्थानाम् अप्य् अनर्थानां नाशे न परितप्यते
Remembering again and again past misfortunes, yet nourished by the nectar of contentment, he does not grieve even when desirable or undesirable things are lost.
व्यवहारेषु कार्येषु भोगसम्पादकेष्व् अपि । परम् उद्वेगम् आयाति सनिद्र इव बोधितः
Even in actions, duties, or the pursuit of enjoyments, he experiences great disturbance, like one awakened from deep sleep.
दीर्घाध्वग इवोदाराम् अनारतम् अबाधिताम् । चिरं मौर्ख्यश्रमाक्रान्तो विश्रान्तिम् अभिवाञ्छति
Like a long-distance traveler, weary from prolonged folly, he constantly longs for noble, uninterrupted rest.
निश्श्वासबोधितो ऽप्य् अग्निर् अनिन्धन इवात्मनि । श्वासमात्रभ्रमे ऽप्य् अन्तर् अतिष्ठन्न् एव शाम्यति
Even when roused by breath, the inner fire, like a fire without fuel, subsides within, ceasing even in the mere illusion of breath.
आपतन्तीं बलाद् एव पदार्थेष्व् अरतिं शनैः । न शक्नोति निराकर्तुं वृष्टिम् अभ्रच्युताम् इव
He cannot dispel the aversion to objects that forcefully arises, just as one cannot stop rain falling from a cloud.
तां महापदवीं गच्छन् परमार्थफलप्रदाम् । भूमिं काम् अप्य् उपायाति वचसाम् अप्य् अगोचराम्
Proceeding on that great path which grants the highest fruit of reality, he attains a state beyond words, some unique ground.
कुतो ऽप्य् अचेष्टितेष्व् एव सम्प्राप्तेषु विधेर् वशात् । भोगेष्व् अरतिम् आयाति पान्थो मरुमहीष्व् इव
When enjoyments come of their own accord, without effort, by the force of fate, he feels disinterest in them, like a traveler in desert lands.
घूर्णन् क्षीव इवानन्दी सुप्तस् संसारवृत्तिषु । अन्तḫपूर्णमना मौनी काम् अपि स्थितिम् ऋच्छति
Swaying like a drunken man, yet inwardly full and silent, he, though asleep in worldly ways, attains some unique state.
स तादृग्रूपताम् एत्य परमार्थफलस्य तत् । क्रमान् निकटम् आप्नोति खगो ऽर्कपदवीम् इव
Having attained such a state, one gradually approaches the supreme fruit of ultimate reality, just as a bird draws near to the path of the sun.
ततस् तद् अखिला बुद्धीर् विहाय वियता समः । गृह्णात्य् अथास्वादयति भुङ्क्ते ऽथ परितृप्यति
Then, abandoning all thoughts, becoming like the sky, one grasps, savors, enjoys, and is completely satisfied.
सकलार्थपरित्यागाद् दिनानुदिनम् आततात् । शुद्धस्वभावविश्रान्तिḫ परमार्थाप्तिर् उच्यते
The attainment of ultimate reality is said to be the daily, continuous repose in one's pure nature, brought about by the abandonment of all objects.
भेदबुद्धौ विलीनायां बोध एवावशिष्यते । शुद्धम् एकम् अनाद्यन्तं तद् ब्रह्मेति विदुर् बुधाः
When the notion of division is dissolved, only pure, single, beginningless and endless awareness remains; the wise know this as Brahman.
लोकैषणाविरक्तेन त्यक्तदारैषणेन च । धनैषणाविमुक्तेन तस्मिन् विश्रम्यते पदे
One who is not detached from worldly pursuits, who has abandoned the pursuit of spouse, and who is not free from the pursuit of wealth, does not rest in that state.
परेण परिणामेन मिथश् चित्परमार्थयोः । तापेन हिमलेखेव भेदबुद्धिर् विलीयते
By the supreme transformation of mutual awareness and ultimate reality, the notion of division melts away like snow on a mountain.
तज्ज्ञस्याक्लिष्टमुक्तस्य स्वभावं सुसमं विना । स्थितिस् स्रग्दामकस्येव न सम्भवति काचन
For the knower who is effortlessly liberated, without the evenness of one's own nature, no state is possible, just as a garland cannot exist without its thread.
यथाप्रकटिताङ्गान्तस् संस्थिता सालभञ्जिका । न सती नासती स्तम्भे तथा विश्वस्थितिḫ परे
Just as a statue of a woman on a pillar, with limbs clearly displayed, is neither truly existent nor nonexistent in the pillar, so is the existence of the world in the supreme.
ध्यानं न शक्यते कर्तुं न चैतद् उपयुज्यते । अबोधेन विबुद्धस् तु स्वयम् अत्रैव तिष्ठति
Meditation cannot be performed, nor is it applicable here; one who is awakened, without ignorance, simply abides here itself.
आत्यन्तिकी विरसता यस्य दृश्येषु दृश्यते । स बुद्धो नाप्रबुद्धस्य दृश्यत्यागे हि शक्तता
He in whom utter dispassion towards objects is seen is awakened; for one not awakened, there is only the capacity to renounce the seen.
दृश्यस्य बोधताबोधो यो बोधाद् अपरिक्षयः । स समाधानशब्देन कथ्यते सुसमाहितैः
The awareness or unawareness of the seen, which does not diminish awareness itself, is called by the well-composed as 'samādhāna' (steadiness).
द्रष्टृदृश्यैकतारूपḫ प्रत्ययो मनसो यदा । उदेत्य् एकसमाधाने तदा विश्राम्यति स्वयम्
When the notion of the mind arises as the single form of seer and seen, then, in that unified absorption, it naturally comes to rest.
स्वभावो दृश्यवैरस्यम् एव तत्त्वविदो जनाः । दृश्यस्वदनम् एवाहुर् अतत्त्वज्ञत्वम् उत्तमाः
For those who know reality, the nature itself is distaste for the seen; the wise declare that savoring the seen is ignorance of reality.
अतज्ज्ञस्यैव विषयास् स्वदन्ते न तु तद्विदः । न हि पीतामृतायान्तस् स्वदते कटु काञ्चिकम्
Only one who does not know That finds pleasure in objects, not one who knows; for one whose insides are filled with nectar, bitter liquor is not relished.
वितृष्णस्यात्मनिष्ठत्वाद् एषणात्रयम् उज्झतः । ज्ञस्याप्य् अनिच्छतो ध्यानम् अर्थायातं प्रवर्तते
For one free of craving, established in the Self, who has abandoned the threefold pursuit, even for the knower who has no desire, meditation arises only for a purpose.
बोधस् स्फुरति तृष्णायां सैव यस्य न विद्यते । तस्य स्वं रूपम् उत्सृज्य क्वासौ तिष्ठति कẖ कथम्
Awareness shines when there is craving; for one in whom it does not exist, having abandoned its own form, where does it remain, who, and how?
ज्ञस्यानाधारको ऽध्येयो बोधो नेयत्तया भवेत् । अनन्तो ऽसाव् अतृष्णस्य निर्विभागोदितस् स्वयम्
The knowledge to be realized by the knower is without a support; it arises as awareness to be known. That is infinite, for one without craving, arising of itself, undivided.
अनन्तम् अपतृष्णस्य स्वयम् एव प्रवर्तते । ध्यानं गलितपक्षस्य संस्थानम् इव भूभृतः
The infinite, for one who is free from craving, proceeds by itself; meditation for one whose wings have fallen is like the resting of a mountain.
शुद्धबोधात्मनि ज्ञत्वाद् असमाहिततोदिता । लभ्यते न समिद्धे ऽग्नौ बुकपुष्पम् इव स्थितम्
Knowledge that arises from the pure consciousness of the self, when not concentrated, is not attained—just as a flower placed in blazing fire does not remain.
परं विषयवैतृष्ण्यं समाधानम् उदाहृतम् । आहृतं येन तन् नूनं तस्मै नृब्रह्मणे नमः
Supreme dispassion toward sense objects is called samadhi; salutations to that rare human or sage who has truly attained it.
नूनं विषयवैतृष्ण्ये परिप्रौढिम् उपागते । शक्नुवन्ति निहन्तुं न ध्यानं सेन्द्रास् सुरासुराः
Indeed, when supreme dispassion toward sense objects has fully matured, not even gods with Indra, nor demons, are able to destroy that meditation.
परं विषयवैतृष्ण्यं वज्रध्यानं प्रसाध्यताम् । भेदे विगलिते ज्ञानाद् अन्यानन्दतृणेन किम्
Let supreme dispassion toward sense objects be established as adamantine meditation; when the sense of difference has vanished through knowledge, what use is any other trivial pleasure?