एवं स लवणो राजा राजसूयम् अवाप्तवान् । मनसैव हि पुष्टेन युक्तस् तस्य फलेन च
In this way, King Lavaṇa attained the Rājasūya sacrifice, for his mind, being strong, was united with its result.
अतश् चित्तं नरं विद्धि भोक्तारं सुखदुःखयोः । तद् अनादाव् अनायासे सत्ये योजय राघव
Therefore, know the mind to be the experiencer of pleasure and pain in a person; in that beginningless, effortless reality, establish yourself, O Rāghava.
पूर्णे चेतसि सम्पूर्णः पुमान् नष्टे विनश्यति । देहो ऽहम् इति येषां तु निश्चयस् तैर् अलं बुधैः
When the mind is full, the person is fulfilled; when it is lost, he perishes. But those whose conviction is ‘I am the body’—the wise have no use for them.
पूर्णे विवेकवति चेतसि सम्प्रबुद्धे दुःखान्य् अलं विगलितानि विविक्तबुद्धेः । भास्वत्करप्रकटिते ननु पद्मषण्डे सङ्कोचजाड्यतिमिराणि चिरं कृतानि
When the mind is full of discernment and truly awakened, all sorrows vanish for one whose understanding is clear—just as, when the sun’s rays shine in a lotus pond, the darkness of contraction and dullness, long present, is dispelled.
राजसूयफलं प्राप्तं लवणेन खिल प्रभो । प्रमाणं किम् इवात्र स्यात् कल्पनाजालशम्बरे
Lavaṇa attained the fruit of the Rājasūya sacrifice, O lord of the field; what proof could there be in this web of imagination?
यदा शाम्बरिकः काले सम्प्राप्तो लावणीं सभाम् । तदाहम् अवसं तत्र तत् प्रत्यक्षेण दृष्टवान्
When Shambarika arrived at the assembly of Lavana at the appointed time, I was present there and witnessed it directly.
अहं सभ्यैस् ततस् तत्र गते शम्बरकारिणि । किम् एतद् इति यत्नेन पृष्टश् च लवणेन च
After Shambarika entered, I, along with the other members of the assembly, earnestly questioned Lavana about what this was.
चिन्तयित्वा मया दृष्ट्वा तत्र यत् कथितं ततः । शृणु तत् ते प्रवक्ष्यामि राम शाम्बरिकेहितम्
Having reflected and observed what was spoken there, listen, O Rama, I will tell you what happened concerning Shambarika.
राजसूयस्य कर्तारो ये हि ते द्वादशाब्दिकम् । आपद्दुःखं प्राप्नुवन्ति नानाकारदशामयम्
Those who perform the Rājasūya sacrifice experience twelve years of adversity and suffering, afflicted by various forms of misfortune.
अतश् शक्रेण गगनाद् दुःखाय लवणस्य सः । प्रहितो देवदूतो हि राम शाम्बरिकाकृतिः
Therefore, O Rama, Indra sent a divine messenger in the form of Shambarika from the heavens to bring distress upon Lavana.
राजसूयक्रियाकर्तुस् तस्य दत्त्वा महापदम् । अगच्छत् स्वनभोमार्गं सुरसिद्धनिषेवितम्
Having inflicted great calamity upon the performer of the Rājasūya rite, he departed along his celestial path, attended by gods and siddhas.
भावराशिस् तथा बोधे सर्वो यात्य् एकपिण्डताम् । विचित्रमृद्भाण्डगणो यथापक्वो जले स्थितः
In the same way, the multitude of mental states, upon awakening, becomes unified, just as a collection of diverse clay pots dissolves when placed in water.
कीदृश्यो भगवन् योगभूमिकास् सप्त सिद्धिदाः । समासेनेति मे ब्रूहि सर्वतत्त्वविदां वर
O revered one, what are the seven stages of yoga that grant perfection? Please tell me briefly, you who are foremost among those who know all truths.
अज्ञानभूस् सप्तपदा ज्ञभूस् सप्तपदैव च । पदान्तराण्य् असङ्ख्यानि भवन्त्य् अन्यान्य् अथैतयोः
The field of ignorance is sevenfold, and the field of knowledge is also sevenfold; between these two, countless other stages arise.
स्वयत्नमाधवरसान् महासत्तातरौ लते । एते प्रतिपदं बद्धमूले स्वं फलतः फलम्
These two—self-effort and the delight in supreme existence—are like two great trees, and at every stage, each bears its own fruit from its firmly rooted base.
तत्र सप्तप्रकारत्वं त्वम् अज्ञानभुवश् शृणु । ततस् सप्तप्रकारत्वं श्रोष्यसि ज्ञानभूमिजम्
Now, listen as I explain to you the sevenfold nature of the field of ignorance; afterwards, you will hear of the sevenfold nature that arises from the field of knowledge.
स्वरूपावस्थितिर् मुक्तिस् तद्भ्रंशो ऽहन्त्ववेदनम् । एतत् सङ्क्षेपतः प्रोक्तं तज्ज्ञत्वाज्ञत्वलक्षणम्
Abiding in one's own true nature is liberation; falling from that is the sense of 'I' and 'not-I.' This, in brief, is said to be the mark distinguishing knowledge from ignorance.
शुद्धचिन्मात्रसंवित्तेस् स्वरूपान् न चलन्ति ये । रागद्वेषोदयाभावात् तेषां नाज्ञत्वसम्भवः
Those who do not stray from their own nature, which is pure consciousness alone, and in whom the arising of attraction and aversion is absent—ignorance cannot arise in them.
यत् स्वरूपपरिभ्रंशश् चेत्यार्थपरिमज्जनम् । एतस्माद् अपरो मोहो न भूतो न भविष्यति
That which is the loss of one's own nature and immersion in the objectified—apart from this, there is no other delusion, nor will there ever be.
अर्थाद् अर्थान्तरं चित्ते याते मध्ये हि या स्थितिः । निरस्तमननाङ्कासौ स्वरूपस्थितिर् उच्यते
When, as one object passes to another in the mind, the state that remains in between—free from the marks of thought—that is called abiding in one's own nature.
संशान्तसर्वसङ्कल्पं या शिलान्तरवत् स्थितिः । जाड्यनिद्रादिनिर्मुक्ता सा स्वरूपस्थितिस् स्मृता
That state in which all intentions have become quiet, like the space within a rock, and which is free from dullness, sleep, and the like—that is remembered as abiding in one's own nature.
अहन्तादाव् अलं शान्ते भेदे निस्स्पन्दचित्तता । अजडा यत् प्रतपति तत् स्वरूपम् इति स्मृतम्
In the peaceful state beyond ego and distinctions, where the mind is unmoving, whatever shines forth without dullness is remembered as one's true nature.
बीजजाग्रत् तथा जाग्रन् महाजाग्रत् तथैव च । जाग्रत्स्वप्नस् तथा स्वप्नस् स्वप्नजाग्रत् सुषुप्तकम्
Seed-awakening, ordinary awakening, great awakening, waking dream, ordinary dream, dream-awakening, and deep sleep—
इति सप्तविधो मोहः पुनर् एष परस्परम् । श्लिष्टो भवत्य् अनेकाख्यं शृणु लक्षणम् अस्य च
Thus, delusion is sevenfold; moreover, these states are intertwined with each other and known by various names. Listen to their characteristics.
प्रथमं चेतनं यत् स्याद् अनाख्यं निर्मलं चितः । भविष्यच्चितिजीवादिनामशब्दार्थभाजनम्
First is consciousness, which is unnamed, pure awareness; it becomes the basis for future names and meanings such as mind, living being, and so forth.
बीजरूपं स्थितं जाग्रद् बीजजाग्रत् तद् उच्यते । एषा ज्ञप्तेर् नवावस्था त्वं जाग्रत्संस्थितिं शृणु
When it remains in the form of a seed, that is called seed-awakening; this is the new state of cognition. Now listen to the condition of ordinary awakening.
एवं प्रसूतस्य पराद् अयं चाहम् इदं मम । इति यः प्रत्ययस् स्वच्छस् तज् जाग्रत् प्रागभावना
When, having arisen, the conviction 'this is the other, I am this, this is mine' appears clearly, that is the prior formation of waking awareness.
अयं सो ऽहम् इदं तन् मे इति जन्मान्तरोदितः । पीवरः प्रत्ययः प्रोक्तं महाजाग्रद् इति स्फुरत्
When the conviction 'this is that, I am this, this belongs to me' arises from previous births, that strong conviction is called great awakening.
अरूढम् अथ वारूढम् अनिद्रम् अबहिर्मयम् । यज् जाग्रतो मनोराज्यं जाग्रत्स्वप्नस् स उच्यते
Whether unestablished or established, without sleep and not outwardly directed, the kingdom of the mind during waking is called waking dream.
द्विचन्द्रशुक्तिकारूप्यमृगतृष्णादिभेदतः । अभ्यासं प्राप्य जाग्रत्त्वं तद् अनेकविधं भवेत्
Due to distinctions such as the double moon, the oyster's silver, or the mirage, when these are repeatedly experienced, wakefulness itself becomes manifold.