Cittasaṃtoṣatriṃśikā
Thirty verses on the pacification of mind
ॐ नमः शङ्कराय स्वस्वभावाय ।
Oṃ namaḥ śaṅkarāya svasvabhāvāya |
Salutation (namaḥ) to Śaṅkara (śaṅkarāya),
(Who is) one’s own True Nature (sva-sva-bhāvāya)! |
ॐ
लोकोत्तरानुभवसस्मितघूर्णमान-
स्वानन्दसुन्दरविनिर्मलनिर्निमेषा ।
यत्स्फारतः पशुरपीश्वरताम् उपैति
सा कापि दृग्विजयते गुरुपङ्गवानाम् ॥१॥
Oṃ
Lokottarānubhavasasmitaghūrṇamāna-
svānandasundaravinirmalanirnimeṣā |
Yatsphārataḥ paśurapīśvaratām upaiti
sā kāpi dṛgvijayate gurupaṅgavānām || 1 ||
Supreme (vijayate) is (sā) the ineffable (kā-api) Gaze (dṛk) of the Best of the Guru-s (guru-paṅgavānām), the unwinking (and) the exceedingly pure beauty of one’s own Bliss (, which) revolves with smiles of the Extraordinary Unlimited Perception (loka-uttara-anu-bhava-sasmita-ghūrṇa-māna-sva-ānanda-sundara-vi-nirmala-nirnimeṣā) through the Expansion of which (yat-sphārataḥ) even (api) a limited being (paśuḥ) attains (upaiti) the Supremacy (of the Lord) (īśvaratām). || 1 ||
दिष्ट्या भवानलशिखाशततापतप्तं
जन्माटवीषु विषमासु कदर्थितं यत् ।
चेतस्तदेतदधुनामलचित्सुधाब्धि-
मध्ये निमग्नमसमां भजते प्रशान्तिम् ॥२॥
Diṣṭyā bhavānalaśikhāśatatāpataptaṃ
janmāṭavīṣu viṣamāsu kadarthitaṃ yat |
Cetastadetadadhunāmalacitsudhābdhi-
madhye nimagnamasamāṃ bhajate praśāntim || 2 ||
That (tat) mind (of mine) (cetas) which (yat) (previously was) baked in the heat of hundreds of the flames of the fire of mundane existence (etad…bhava-anala-śikhā-śata-tāpa-taptam) (, and) rendered useless (kadarthitam) (by wandering) in the forest of birth (and rebirth) (jan-ma-aṭavīṣu) (that is) hard to traverse (viṣamāsu); (but) now (adhunā), being immersed (nimagnam) into the Center of the Nectar of Pure Consciousness (amala-cit-sudhā-abdi-madhye) by Good Fortune (diṣṭyā), (it) enjoys (bhajate) incomparable (asamām) Pacification (praśāntim). || 2 ||
व्यामूढमन्थमिव संशयदोषदुष्टं
चेतो यदेतदभवद्भवदुःखपात्रम् ।
जातं तदद्य गुरुपादसरोजसेवासञ्जात-
निर्मलविबोधमहाप्रकाशम् ॥३॥
Vyāmūḍhamanthamiva saṃśayadoṣaduṣṭaṃ
ceto yadetadabhavadbhavaduḥkhapātram |
Jātaṃ tadadya gurupādasarojasevāsañjāta-
nirmalavibodhamahāprakāśam || 3 ||
This (etat) mind (cetas), which is (yat) like (iva) the churning of complete stupefaction (vyā-mūḍha-mantham) infected with the darkness of doubts (saṃśaya-doṣa-duṣtam) was (abhavat) filled with the pain of mundane existence (bhava-duḥkha-pātram); now (adya) appears (jātam) (as) the (tat) Great Light of Spotless Perception or Awareness born from the Worship of the Lotus-feet of the Guru (guru-pāda-saroja-sevā-sañjāta-nirmala-vibodha-mahā-prakāśam). || 3 ||
सङ्कोचमाश्रितवतो निबिडम् विमोहात्
यस्याभवद्भयमिहेन्द्रियपर्वगेभ्यः ।
चेतस्तदाप्य विमलोर्जितसंविदाज्ञां
निःशङ्कमद्य रमते विषयातवीषु ॥४॥
Saṅkocamāśritavato nibiḍam vimohāt
yasyābhavadbhayamihendriyaparvagebhyaḥ |
Cetastadāpya vimalorjitasaṃvidājñāṃ
niḥśaṅkamadya ramate viṣayātavīṣu || 4 ||
The (tat) mind (cetas) took shelter (āśritavataḥ) in compact (nibiḍam) contraction (saṅkocam) because of delusion (vimohāt) due to which (yasya) (it) was (abhavat) terrified (bhayam) in this world (iha) by pervading the knots of the senses (indriya-parvan-gebhyaḥ). (But) after attaining (āpya) the Authority of Pure and Powerful Consciousness (vimala-urjita-saṃvid-ājñām), it is freed from fear (niḥśaṅkam) now (adya) (, so it is) delighted (ramate) in (roaming in) the forest of the objects of the senses (viṣaya-atavīṣu). || 4 ||
Notes:
The mind takes shelter in limitation as it sees only its own contracted activities. This limitation comes from illusion and when the mind pervades the illusion lying in the senses, or when it believes in what it sees or understands merely through the senses, it exists in the condition of ‘fear’. The mind, entering the realm of limitation held by the senses, constantly fears because it is in danger of unexpected events.
कन्दर्पबाणविषमं हरिणेक्षणाभिः
पीतं हतं कवलितं मुषितं यदासीत् ।
तत्पात्रतामुपगतं परमोक्षलक्ष्मि-
प्रेमामृताप्लुतकटाक्षपरम्परणात् ॥५॥
Kandarpabāṇaviṣamaṃ hariṇekṣaṇābhiḥ
pītaṃ hataṃ kavalitaṃ muṣitaṃ yadāsīt |
Tatpātratāmupagataṃ paramokṣalakṣmi-
premāmṛtāplutakaṭākṣaparamparaṇāt || 5 ||
(My mind was) poisoned by the arrows of Kāma, the god of love --i.e. affection-- (kandarpa-bāṇa-viṣamam), (and was) drunken (pītam), destroyed (hatam), swallowed (kavalitam) and robbed (muṣitam) by gazelle-eyed (women) (hariṇa-īkṣa-nābhiḥ), (but now) became (āsīt…tat…yat)competent --i.e. receptacle of Illumination-- (pātra-tām) (, which is) attained (upagatam) through the succession of the Glances overflowed with the Nectar of Love (casted by) the Wealth of Supreme Liberation (para-mokṣa-lakṣmi-prema-amṛtā-pluta-kaṭākṣa-param-paraṇāt). || 5 ||
क्लिष्टं यदेतदभवज्जपकष्तयोग-
प्राणप्रवाहविनिरोधकदर्थनाभिः ।
चेतस्तदद्य परमाद्वयसामरस्य-
सञ्जातसंमदरसासवमत्तमास्ते ॥६॥
Kliṣṭaṃ yadetadabhavajjapakaṣtayoga-
prāṇapravāhavinirodhakadarthanābhiḥ |
Cetastadadya paramādvayasāmarasya-
sañjātasaṃmadarasāsavamattamāste || 6 ||
This (etat) mind (of mine) (cetaḥ), which (yat) was (abhavat) distressed (kliṣṭam) by the torment of suppressing the flow of prāṇa (, and by) the difficult practice of repetition --i.e. japa-- (japa-kaṣṭa-yoga-prāna-pravāha-vinirodha-kadarthanābhiḥ), now (adya) reposes (āste) intoxicated by the Juice of the Taste of Joy born from the Flavor of Supreme Non-duality (tat…parama-advaya-sāmarasya-sañjāta-saṃmada-rasa-āsava-mattam). || 6 ||
यो भेदतीव्रशिशिरप्रसरोपघात-
भीतो मनोमधुकरो हतशक्तिरासीत् ।
आसाद्य सो’ द्य शिवधाममधुं सदास्ते
संविल्लताकुसुमसौरभपानमत्तः ॥७॥
Yo bhedatīvraśiśiraprasaropaghāta-
bhīto manomadhukaro hataśaktirāsīt |
Āsādya so’ dya śivadhāmamadhuṃ sadāste
saṃvillatākusumasaurabhapānamattaḥ || 7 ||
(My) mind (manaḥ), which (yaḥ) (was) scared by the damage of the extremely cold flow of duality (bheda-tīvra-śiśira-pra-sara-upaghāta-bhītaḥ) (, and) was (āsīt) deprived of Power (hata-śaktiḥ), now (adya), by reaching (āsādya) the True (sat) Nectar of the Abode of Śiva (śiva-dhāma-madhum), it (saḥ) procudes honey (madhu-karaḥ) (, and it) is (āste) delighted by the fragrance exhaled by the Flower of the Creeper of Consciousness (saṃvid-latā-kusuma-saurabha-pāna-mattaḥ). || 7 ||
त्यक्तस्वतन्त्रनिजरूपमहाप्रभावं
यत्कर्मबिन्दुधरनीषु विलीनमासीत् ।
स्वच्छप्रभाप्रसरपूरितसर्वलोकं
चेतश्चिदम्बरपदेन तदस्य माति ॥८॥
Tyaktasvatantranijarūpamahāprabhāvaṃ
yatkarmabindudharanīṣu vilīnamāsīt |
Svacchaprabhāprasarapūritasarvalokaṃ
cetaścidambarapadena tadasya māti || 8 ||
(Though my) mind (cetaḥ), which (yat) was (āsīt) lost (vilīnam) in the activities of the world (karma-bindu-dharanīṣu) devoid of the Great Majesty of one’s own Free Nature (tyakta-sva-tantra-nija-rūpa-mahā-pra-bhāvam), (but now, it is) comparing (māti) the (tat) whole world filled with (that which) is spreading from Crystal Clear Radiance (svaccha-pra-bhā-pra-sara-pūrita-sarva-lokam) to its State of the Sky of Consciousness (cit-ambara-padena). || 8 ||
यत्नेन वाञ्छितमनल्पविकल्पजाल-
विग्नैस्तिरस्कृतमवापन यत्प्रवेशम् ।
दुर्बेदभिन्नविषमार्गलभिन्नमार्गं
चेतस्तदद्य रमते शिवमन्दिरान्तः ॥९॥
Yatnena vāñchitamanalpavikalpajāla-
vignaistiraskṛtamavāpana yatpraveśam |
Durbedabhinnaviṣamārgalabhinnamārgaṃ
cetastadadya ramate śivamandirāntaḥ || 9 ||
(My) mind (cetaḥ), (which) has never (na) obtained (avāpa) that (tat) Entrance (praveśam) into the Path devoid of terrible obstacles (which are) difficult to break through (dur-bheda-bhinna-viṣama-argala-bhinna-mārgam) (, and) was concealed (tiraskṛtam) by the interruption of the net of numerous thoughts (analpa-vikalpa-jāla-vighnaiḥ) (when) it was desired (vāñchitam) by effort (yatnena), which --i.e. that Entrance-- (yat) rejoices (ramate) now (adya) (as) the Temple of Śiva within (śiva-mandira-antaḥ). || 9 ||
Notes:
My mind was the obstacle in the form of numerous thoughts when I had a desire to enter the Temple of Śiva within by my own effort, but now, this same mind became something that enjoys the entrance into the Temple of Śiva within because it is now freed from the desire to enter by effort. Nāgaḥ speaks about ‘nirāveśāveśa’ or ‘Entrance into one’s Self without entering’. This is permanent Awareness of one’s own Self.
योगव्रतादिनियमैरुपसेवितापि
नावाप दर्शनपथं किल यस्य जातु ।
सम्वित्प्रिया सुभगमूर्जितभाग्यसम्पच्-
चेतस्तदद्य न जहाति मुहूर्तमेकम् ॥१०॥
Yogavratādiniyamairupasevitāpi
nāvāpa darśanapathaṃ kila yasya jātu |
Samvitpriyā subhagamūrjitabhāgyasampac-
cetastadadya na jahāti muhūrtamekam || 10 ||
Though (api) Beloved (priyā) Consciousness (samvit) (was) served (upa-sevitā) by restrictions like yoga, vows etc. (yoga-vrata-ādi-niyamaiḥ), (She) truly (kila) has never entered (avāpa…na…jātu) its (yasya) field of vision (before) (darśana-patham), (but my) mind (cetaḥ) is so lucky (subhagam) now (adya) (that) good fortune endowed with Power (ūrjita-bhāgya-sampat) does not (na) abandon (jahāti) it (tat) even for a single (ekam) moment (muhūrtam). || 10 ||
दुःखैकसार इति भीम इति प्रयत्नात्-
संसार एष किल यस्य बभूव हेयः ।
दिष्ट्या स एव परचिद्रससामरस्य-
सञ्जीवितः श्रयति तस्य विमुक्तिसाम्यम् ॥११॥
Duḥkhaikasāra iti bhīma iti prayatnāt-
saṃsāra eṣa kila yasya babhūva heyaḥ |
Diṣṭyā sa eva paracidrasasāmarasya-
sañjīvitaḥ śrayati tasya vimuktisāmyam || 11 ||
This (eṣaḥ) saṃsāra (saṃsāraḥ), of which (yasya) mere essence is terrible (and) sorrowful (duḥkha-eka-sāraḥ…bhīmaḥ…iti…iti), was (babhūva) (something) to be abandoned (heyaḥ) by continued exertion (before) (prayatnāt), (but now,) it --i.e. saṃsāra-- (saḥ) is luckily (diṣṭyā) vivified by the Oneness with the Taste of Supreme Consciousness (para-cit-rasa-sāmarasya-sañjīvitaḥ) without doubt (eva), (and) takes shelter (śrayati) in its (tasya) identity with final emancipation --i.e. saṃsāra and Liberation have no difference-- (vimukti-sāmyam). || 11 ||
तृष्णाकरालकरवालविलुप्यमानं
यद्विस्मृतात्मविभवं कृपणं बभूव ।
उच्चैरकिञ्चनतयापि तदद्य चेतः
स्वात्मावमर्शपरहर्षमुदारमास्ते ॥१२॥
Tṛṣṇākarālakaravālavilupyamānaṃ
yadvismṛtātmavibhavaṃ kṛpaṇaṃ babhūva |
Uccairakiñcanatayāpi tadadya cetaḥ
svātmāvamarśaparaharṣamudāramāste || 12 ||
(My) mind (cetaḥ) had (babhūva) the perishable measure or size of a fingernail of terrible greed (tṛṣṇā-karāla-karavāla-vilupyamānam), of which (yat) wealth is (nothing but) the misery of the forgotten Self (kṛpaṇam…vismṛta-ātmā-vibhavam), but (api) now (adya), even by powerful voluntary poverty (uccair…akiñcanatayā…api), it is (tat) generous (udāram) (, and) it is (āste) Supremely Delighted by ‘being in contact with my own Self’ (sva-ātmā-avamarśa-para-harṣam). || 12 |
कस्यो’र्जितस्य सुकृतस्य फलं तदेतत्
पुण्योदयस्तव कुतोयमनन्यलभ्यः ।
संविच्छ्रिया गलितभेदविकल्पया यद्
एकं मुहूर्तमपि नैव विमुच्यसे त्वम् ॥१३॥
Kasyo’rjitasya sukṛtasya phalaṃ tadetat
puṇyodayastava kutoyamananyalabhyaḥ |
Saṃvicchriyā galitabhedavikalpayā yad
ekaṃ muhūrtamapi naiva vimucyase tvam || 13 ||
Of what (kasya) important (ūrjitasya) meritorious act’s (sukṛtasya) fruit (phalam) is (tat) this (etat) which (yat) appears as good fortune (puṇya-udayaḥ) of yous (tava) (, and) from where (kutas) this (ayam) (which) is obtainable only by those who are not devoted to anyone else (than his/her own Self come) (ananya-labhyaḥ)? (For) by the decay of the thoughts about duality (galita-bheda-vikalpayā), you are (tvam) truly (eva) not (na) deprived (vimucyase) of the Beauty of Consciousness (saṃvit-śriyā) even for a single moment (Oh mind!) (ekam…muhūrtam…api). || 13 ||
Notes:
Nāgaḥ here addresses his own mind and asks that what kind of meritorious act he performed before, of which reward is experienced by him now? For his mind cannot lose sight of Consciousness now. This is a rhetorical question which points to the fact that Consciousness rises on Her own Freedom --i.e. always risen-- and is not dependent on any act performed by any human being.
वर्तामहे क्वचन नाम न चित्त दिष्ट्या
वर्धामहे वयमहो मुदिता भवामः ।
यत्त्वां सखे परनिरुत्तरशैवसम्पत्-
सम्भोगमन्थरतरं परिलोकयामः ॥१४॥
Vartāmahe kvacana nāma na citta diṣṭyā
vardhāmahe vayamaho muditā bhavāmaḥ |
Yattvāṃ sakhe paraniruttaraśaivasampat-
sambhogamantharataraṃ parilokayāmaḥ || 14 ||
Oh mind (citta)! (Our) dear Friend (sakhe)! Where (kvacana) do we really (nāma) not (na) exist (vartāmahe)? Ah (aho)! We (vayam) feel animated (vardhāmahe) (and) we are (bhavāmaḥ) joyful (muditāḥ) due to (such) a Good Fortune --i.e. Divine Grace-- (diṣṭyā). (We) see You (tvām) greatly slackened by being Delighted in the Supreme (and) Unparalleled Perfection of Śiva (para-niruttara-śaiva-sampat-sambhoga-manthara-taram…yat) everywhere (pari-lokayāmaḥ). || 14 ||
Notes:
Nāgaḥ addresses his mind again, but in the name of his senses this time. His mind is arrested all the time, and it does not matter what it sees, hears, etc., because his mind is extremely slow or silent, for it enjoys the Perfection of Śiva, the Endless Beauty of Existence.
ध्यानेऽर्चने’पि न कदाचन काञ्चनापि
कुत्रापि निर्वृतिदशांबत यन्न लेबे ।
दिष्ट्या निमग्नमपि संव्यवहारमध्ये
चेतस्तदद्य न विमुञ्चति पारिपूर्ण्यम् ॥१५॥
Dhyāne'rcane’pi na kadācana kāñcanāpi
kutrāpi nirvṛtidaśāṃbata yanna lebe |
Diṣṭyā nimagnamapi saṃvyavahāramadhye
cetastadadya na vimuñcati pāripūrṇyam || 15 ||
Oh (bata)! That (tat) mind (cetaḥ) which (yat) has never (na…kadācana) attained Happiness (nirvṛti-daśām) anywhere (kutra-api), not even (api) by any means or ‘at sacred places’ --lit. not even at places made of gold e.g. temples-- (kāñcana), (not) even (api) during meditation (dhyāne) and adoration (arcane), now (adya), Ah! (lebe) by Good Fortune (diṣṭyā), even (api) being immersed (nimagnam) into the middle of wordly affairs (sam-vyavahāra-madhye), (it) does not (na) give up (vimuñcati) complete satisfaction (pāri-pūrṇyam). || 15 ||
सर्वेसु चित्तमधुपो विषयद्रुमेषु
बभ्राम यः सततमस्तमिताभिलाषः ।
दैवादवाप्य परमेश्वरपारिजातं
त्रिप्तो विलीन इव मुञ्चति चञ्चलत्वम् ॥१६॥
Sarvesu cittamadhupo viṣayadrumeṣu
babhrāma yaḥ satatamastamitābhilāṣaḥ |
Daivādavāpya parameśvarapārijātaṃ
tripto vilīna iva muñcati cañcalatvam || 16 ||
The bee of mind (citta-madhupaḥ…yaḥ) was constantly wandering (babhrāma…satatam) among all (sarvesu) the trees of sense-objects (viṣaya-drumeṣu), (but as a general rule,) its desire comes to an end (astamita-abhilāṣaḥ) (only) after spontaneously obtaining (daivāt…avāpya) the Nectar-Tree of the Supreme Lord (parama-īśvara-pārijātam) (, and) like (iva) someone who is clinging to it (vilīnaḥ), (it becomes) satisfied (triptaḥ) (and) gives up (muñcati) its unstable nature (cañcala-tvam). || 16 ||
यैरिन्द्रियैरपि वशीकृतशक्तिचेतः
पूर्वं कदर्थितमभूरहितैरिवोच्चैः ।
स्वच्छानिकेतपरचिद्रससंविभक्तैः
दिष्ट्याद्य तैरनुचरैरिव राजसे त्वम् ॥१७॥
Yairindriyairapi vaśīkṛtaśakticetaḥ
pūrvaṃ kadarthitamabhūrahitairivoccaiḥ |
Svacchāniketaparacidrasasaṃvibhaktaiḥ
diṣṭyādya tairanucarairiva rājase tvam || 17 ||
Oh mind!, though having (your) power subdued (vaśīkṛta-śakti-cetaḥ…api) (, you) previously (pūrvam) were (abhūḥ) despised (kadarthitam) by the senses (indriyaiḥ) which (yaiḥ) (appeared) like (iva) violent (uccaiḥ) enemies (ahitaiḥ), (but) now (adya), by Good Fortune --i.e. by Grace-- (diṣṭyā), You are (tvam) Illuminated (rājase) by them --i.e. by the senses-- (taiḥ) that are like (iva) companions (anucaraiḥ) expanded (as Rays) by the Taste of Supreme, Transparent and Unlocated Consciousness (svaccha-aniketa-para-cit-rasa-saṃvibhaktaiḥ). || 17 ||
चिन्ता ततान करुणं प्रललाप पूर्वं
यत्संकुचस्थितिभयं रविजाद्विचार्य ।
चेतस्तदद्वयमिदम् निजरूपमीक्ष्य
दिष्ट्याद्य निर्भयममन्दमुदात्तमास्ते ॥१८॥
Cintā tatāna karuṇaṃ pralalāpa pūrvaṃ
yatsaṃkucasthitibhayaṃ ravijādvicārya |
Cetastadadvayamidam nijarūpamīkṣya
diṣṭyādya nirbhayamamandamudāttamāste || 18 ||
The mind (cetaḥ), which (yat) previously (pūrvam) was filled (tatāna) with anxiety (cintā) (and) mournfully (karuṇam) lamented (pralalāpa) after examining (vicārya) the fear of contracted existence (saṃkuca-sthiti-bhayam) brought about by the god of karma (ravi-jāt), now (adya), perceiving (īkṣya) this (idam) innermost (nija-rūpam) non-duality (advayam) by Good Fortune (diṣṭyā), it (tat) remains (āste) elevated (udāttam), fearless (nirbhayam) (and) bright (amandam). || 18 ||
Notes:
The god of karma --lit. the ‘sun-born’--, is the planet Saturn that is Śani, the ‘lord of deeds’.
नित्यं यदेतदभवद्विफलप्रयासं
हेवाकदुर्ललितमप्रथितात्मभावम् ।
संवित्सुधारसचमत्कृतिघूर्णमानं
दिष्ट्या तदद्य नितरां स्पृहणीयमास्ते ॥१९॥
Nityaṃ yadetadabhavadviphalaprayāsaṃ
hevākadurlalitamaprathitātmabhāvam |
Saṃvitsudhārasacamatkṛtighūrṇamānaṃ
diṣṭyā tadadya nitarāṃ spṛhaṇīyamāste || 19 ||
This (mind) (etat), which (yat) was (abhavat) weary of restless desires (hevāka-dur-lalitam) (and whose) efforts were always in vain (nityam…viphala-prayāsam) (because) the Self’s presence was not yet realized (aprathita-ātmā-bhāvam), now (adya), by Good Fortune (diṣṭyā), is (tat) reveling in the astonishment of the Nectar-juice of Consciousness (saṃvit-sudhārasa-camat-kṛti-ghūrnamānam), (and it) is (āste) exceedingly (nitarām) desirable (spṛhaṇīyam). || 19 ||
चिन्ताशताकुलतरं न गतिं कदाचित्
भीतं भवादभजतैकमपि क्षनं यत् ।
चेतश्चिदात्मकमिदं सकलं विलोक्य
सुप्तप्रबुद्धमिव निर्वृतरूपमास्ते ॥२०॥
Cintāśatākulataraṃ na gatiṃ kadācit
bhītaṃ bhavādabhajataikamapi kṣanaṃ yat |
Cetaścidātmakamidaṃ sakalaṃ vilokya
suptaprabuddhamiva nirvṛtarūpamāste || 20 ||
The mind (cetaḥ), which (yat) was scared (bhītam) by transmigratory existence (bhavāt) (, and) agitated by countless anxious thoughts (cintā-śata-ākula-taram), (and consequently) has never (na…kadācit) enjoyed (abhajat) happiness or rest (gatim) even (api) for a single (aikam) moment (kṣanam), (now), having seen (vilokya) all (sakalam) this world (idam) as Consciousness (cit-ātmakam), (has) found peace (nirvṛta-rūpam…āste) like (iva) (someone who is) awoken from sleep (supta-pra-buddham). || 20 ||
वन्दामहे किमु नुमः किमु गौरवेण
हर्सेण चित्त किमु नाम निपीडयामः ।
सम्प्राप्तदुर्लभमहोदयशैवसम्पत्
त्वं कौतुकेन किमु मित्र विलोकयामः ॥२१॥
Vandāmahe kimu numaḥ kimu gauraveṇa
harseṇa citta kimu nāma nipīḍayāmaḥ |
Samprāptadurlabhamahodayaśaivasampat
tvaṃ kautukena kimu mitra vilokayāmaḥ || 21 ||
Oh mind (citta)! Should (kim…u) we adore (you) (vandāmahe) with respect (gauraveṇa) or (kim…u) praise (you) (numaḥ) with thrilling joy (harseṇa), or (kim…u) we really (nāma) (should) oppress (you) (nipīḍayāmaḥ)? Or (kim…u), oh friend (mitra)! with eagerness (kautukena) we should examine (you) (vilokayāmaḥ) who (tvam) attained the Perfection of Śiva, the Great Rising (that is) difficult to achieve (samprāpta-durlabha-maha-udaya-śaiva-sampat)? || 21 ||
आपृच्छतामियमनादिघनप्रबोध-
स्नेहानुविद्धहृदयाद्धृदयाद्य माया ।
संसेव्यतां सुभगशैवपदप्रवेश-
सम्प्राप्तदुर्लभमहोदयमुक्तिलक्ष्मी ॥२२॥
Āpṛcchatāmiyamanādighanaprabodha-
snehānuviddhahṛdayāddhṛdayādya māyā |
Saṃsevyatāṃ subhagaśaivapadapraveśa-
samprāptadurlabhamahodayamuktilakṣmī || 22 ||
Having inquired (āpṛcchya) that (tām) (which is) to be worshipped (saṃsevyatām) by the Heart full of the affection for the Continuity of the Mass of Eternity (anādi-ghana-prabandha-sneha-anu-viddha-hṛdayāt), now (adya), māyā --i.e. illusion-- (māyā) is (one with) this (iyam) Heart (hṛdayā) (, which) is the Wealth of Liberation arises magnificently when the rare and difficult entry into the Majestic State of Śiva is attained (subhaga-śaiva-pada-praveśa-samprāpta-durlabha-maha-udaya-mukti-lakṣmī). || 22 ||
किं ब्रूमहे’त्रभवते सुकृतेन सत्ये
सर्वाशिषामविषये ननु वर्तसे त्वम् ।
यत्कारणातिगतनिर्मलनिर्विकल्प-
स्वच्छन्दशङ्करपदे भजसे’नुरागम् ॥२३॥
Kiṃ brūmahe’trabhavate sukṛtena satye
sarvāśiṣāmaviṣaye nanu vartase tvam |
Yatkāraṇātigatanirmalanirvikalpa-
svacchandaśaṅkarapade bhajase’nurāgam || 23 ||
What (kim) can we say (brūmahe) to You (oh mind!) (atra-bhavate) (if) there is no object (aviṣaye) for any prayer (sarvāśiṣām) in (such) a Truth (satye) (where) You (tvam) really (nanu) arise (now) (vartase) by Fortune (sukṛtena), which Truth (yat) is the Spotless, Thoughtless (and) Transparent Condition of Śaṅkara beyond any cause (kāraṇa-ati-gata-nirmala-nirvikalpa-svacchanda-śaṅkara-pade) (Where you) enjoy (bhajase) loving affection (to one’s own Self) (anurāgam)? || 23 ||
चित्रं तदेतदसमं यदभूत्सुखेषु
प्राप्तेषु निर्वृतिदशामनुवर्तमानाम् ।
दुःखेषु दुःसहतरेष्वपि चित्तमद्य
पूर्णप्रमोदरसनिर्भरमेतदास्ते ॥२४॥
Citraṃ tadetadasamaṃ yadabhūtsukheṣu
prāpteṣu nirvṛtidaśāmanuvartamānām |
Duḥkheṣu duḥsahatareṣvapi cittamadya
pūrṇapramodarasanirbharametadāste || 24 ||
This (etat) mind (cittam), which (yat), (in) seeking (anu-vartamānam) satisfaction (nirvṛti-daśām) in the pursuit (prāpteṣu) of (mental) pleasures (sukheṣu), remained (abhūt) manifold (citram) and uneven (asamam), now (adya), even (api) in the severest (duḥ-saha-tareṣu) of pain (duḥkheṣu) is (āste) full of this Juice of Pure Joy (etat…pūrṇa-pramoda-rasa-nirbharam…tat). || 24 ||
विश्वं निगीर्य सहसा कवलः विधाय
कालं प्रशान्तगगनोपमदिव्यमूर्तिः ।
या राजते निरुपमामृतपूरपूर्णा
सा कापि खेचरगतिर्जयति त्वदीया ॥२५॥
Viśvaṃ nigīrya sahasā kavalaḥ vidhāya
kālaṃ praśāntagaganopamadivyamūrtiḥ |
Yā rājate nirupamāmṛtapūrapūrṇā
sā kāpi khecaragatirjayati tvadīyā || 25 ||
Having forcefully concealed (sahasā…nigīrya) the (duality of) world (viśvam) (and having) rendered (vidhāya) Time (kālam) a morsel (kavalam), the uppermost (and) divine Form of Tranquilized Sky --i.e. thoughtless condition-- (praśānta-gagana-upama-divya-mūrtiḥ) Reigns (rājate) (, and) Your (tvadīyā) Inconceivable (kā-api) Activity of moving or existing in Consciousness (khe-cara-gatiḥ), (which Activity) is full of the Flood of Incomparable Nectar (nirupama-amṛta-pūra-pūrṇā), is (that) (sā) which is (yā) Supreme (jayati). || 25 ||
ते कारणादिपतयः प्रलयं प्रयान्ति
यस्मिन्महावटटते विसमे गभीरे ।
शक्तिर्निजं वपुरपि प्रसभं जहोति
तद्धाम संश्रयसि वीरवर! त्वमेकम् ॥२६॥
Te kāraṇādipatayaḥ pralayaṃ prayānti
yasminmahāvaṭaṭate visame gabhīre |
Śaktirnijaṃ vapurapi prasabhaṃ jahoti
taddhāma saṃśrayasi vīravara! tvamekam || 26 ||
Your (te) lords like cause, etc. --i.e. cause and effect-- (kāraṇa-ādi-patayaḥ) attain (prayānti) dissolution (pralayam) in that mysterious (gabhīre) and unreachable (viṣame) great Banyan tree --i.e. potentiality of creation-- (mahā-vaṭaṭate) in which (yasmin) Śakti (śaktiḥ) forsakes (jahāti) even (api) one’s Innate (nijam) Essence (vapus) in an instant (prasabham). Oh Best of the Heroes (vīra-vara)! You (tvam) (finally) rest (saṃśrayasi) only (ekam) in that Abode (tat-dhāma). || 26 ||
विद्युत्विलासचपले विभवे नताङ्गी-
भ्रूभन्गभन्गुरतरे’पि च जीवितेस्मिन् ।
चित्त त्वयैव विजितं श्रयता विनाशि-
दिग्देशकालकलनारहितं पदं तत् ॥२७॥
Vidyutvilāsacapale vibhave natāṅgī-
bhrūbhangabhanguratare’pi ca jīvitesmin |
Citta tvayaiva vijitaṃ śrayatā vināśi-
digdeśakālakalanārahitaṃ padaṃ tat || 27 ||
In this (asmin) powerful (vibhave) mundane existence (jīvite) (of the) still (api…ca) truly perishable play of the eyebrows of a smooth-limbed woman (natāṅgī-bhrū-bhanga-bhangura-tare) (which) flickers like lightning to and fro (vidyut-vilāsa-capale), oh mind (citta)!, the Shelter (śraya-tā) is that (tat) Destructive (vināśi) State (padam) (which) is free of the cause of Time, space (and) directions (dik-deśa-kāla-kalanā-rahitam). (That Shelter) is conquered --i.e. attained-- (vijitam) by You (tvayā) alone (eva). || 27 ||
स्वस्त्यस्तु ते स्वरविकस्वरसम्प्रदाय
संप्राप्तशङ्करपदोदितसम्मदाय ।
दुर्वारसंसृतिदशास्वपि निर्विकार-
नित्योदितात्मविभवाय भवाभवाय ॥२८॥
Svastyastu te svaravikasvarasampradāya
saṃprāptaśaṅkarapadoditasammadāya |
Durvārasaṃsṛtidaśāsvapi nirvikāra-
nityoditātmavibhavāya bhavābhavāya || 28 ||
Let there be (astu) Glory (svasti) to You (te) (Who are both) existence and non-existence (bhavā-abhavāya), (and) the Majesty of the Unchangeable (and) Eternally Rising Self (nirvikāra-nitya-udita-ātmā-vibhavāya) delighted in the Rising of the State of Śaṅkara (which is) attained through the Oral Tradition expanding as the Resonance (of Consciousness) (svara-vikasvara-sampradāya-saṃprāpta-śaṅkara-pada-udita-sammadāya) even (api) in the irresistible course of mundane existence (durvāra-saṃsṛti-daśāsu). || 28 ||
स्वच्छन्दनिर्मलपदोदितनिर्निकेत-
संवित्सुधारसचमत्कृतिनिर्भरो’स्मि ।
दिष्ट्याद्य सद्गुरुमुखाम्बुजमध्य-
लब्धानुश्चार्यचारकथनोदयविस्मितो’स्मि ॥२९॥
Svacchandanirmalapadoditanirniketa-
saṃvitsudhārasacamatkṛtinirbharo’smi |
Diṣṭyādya sadgurumukhāmbujamadhya-
labdhānuścāryacārakathanodayavismito’smi || 29 ||
By Good Fortune --i.e. by Grace-- (diṣṭyā), I am (asmi) someone (who,) having perceived the Center of the Lotus blossoming from the Mouth of a True Guru (sat-guru-mukha-ambuja-madhya-labdha-anuḥ), now (adya), (is) Full of the Amazement of the Nectar-juice of Unlocated Consciousness (, which) arises from the Spotless State of Freedom (svacchanda-nirmala-pada-udita-nirniketa-saṃvit-sudhārasa-camat-kṛti-nirbharaḥ), (as) I am asmi Amazed by the Conclusion of the Oral Instruction of the Secret Process (cāryacāra-kathana-udaya-vismitaḥ). || 29 ||
भवमरुभुविश्रान्तो मोहात् य एष मनो’ध्वगो
विषमविषयप्रोद्यत्तृष्नानिवेशवशीकृतः ।
शिवपदसुधासिन्धुं दैवादवाप्य स सादरं
किमपि सुखितं मज्जं मज्जं निमज्जति साम्प्रतम् ॥३०॥
Bhavamarubhuviśrānto mohāt ya eṣa mano’dhvago
viṣamaviṣayaprodyattṛṣnāniveśavaśīkṛtaḥ |
Śivapadasudhāsindhuṃ daivādavāpya sa sādaraṃ
kimapi sukhitaṃ majjaṃ majjaṃ nimajjati sāmpratam || 30 ||
Who (was) (yaḥ) abiding in the activity of mind (mana-udhvagaḥ) because of illusion (mohāt), (and was) bewitched by the impressions of greed, the producer of different sense-objects (viṣama-viṣaya-prodyat-tṛṣnā-niveśa-vaśīkṛtaḥ) (, finally) became tired of the desert of mundane existence (bhava-maru-bhuvi-śrāntaḥ). He (saḥ), being intent upon (it) (sādaram), having spontaneously (daivāt) attained (avāpya) the Ocean of the Nectar of the State of Śiva (śiva-pada-sudhā-sindhum) (, which) became pleased (sukhitam) somehow (kim-api), is diving into (nimajjati) (That which appears) deeper (majjam) and deeper (majjam) now (sāmpratam). || 30 ||
निरावरणचिद्व्योमपरमामृतनिर्भरम् ।
नागाभिधानं तदिदं चित्तसंतोषकं व्यधात्॥
Nirāvaraṇacidvyomaparamāmṛtanirbharam |
Nāgābhidhānaṃ tadidaṃ cittasaṃtoṣakaṃ vyadhāt ||
This (idam) speech of Nāgaḥ (nāgā-abhidhānam) (, which rises) from piercing (ignorance) (vyadhāt), is (tat) Full of the Supreme Nectar of the Unveiled Sky of Consciousness (nirāvaraṇa-cit-vyoma-parama-amṛta-nirbharam), (consequently, it is) satisfactory to mind (citta-saṃtoṣakam). ||
॥इति श्रीनागविपश्चिद्विरचिताचित्तसंतोषत्रिंशिका समाप्ता॥
|| Iti śrīnāgavipaścidviracitācittasaṃtoṣatriṃśikā samāptā ||
Here (iti) ends (samāptā) the ‘Cittasaṃtoṣatriṃśikā’ or ‘Thirty verses on the pacification of mind’ written by venerable (and) learned Nāgaḥ (śrī-nāga-vipaścit-viracitā-citta-saṃtoṣa-triṃśikā).
॥शुभमस्तु सर्वजगताम्॥
|| Śubhamastu sarvajagatām ||
Let there be (astu) the best (śubham)
for the whole world (sarva‑jagatām)! ||
Sanskrit source:
SOAS University of London, 44390 "Saiva
hymns"
