Cittasaṃtoṣatriṃśikā
Thirty verses on the pacification of mind
ॐ नमः शङ्कराय स्वस्वभावाय ।
Oṃ namaḥ śaṅkarāya svasvabhāvāya |
Salutation (namaḥ) to Śaṅkara (śaṅkarāya),
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 foremost among Guru-s (guru-paṅgavānām), the unwavering and utterly pure beauty of one’s own Bliss, revolving with smiles of transcendental experience (loka-uttara-anu-bhava-sasmita-ghūrṇa-māna-sva-ānanda-sundara-vi-nirmala-nirnimeṣā). Through its radiance (yat-sphārataḥ), even (api) a bound one (paśuḥ) attains (upaiti) Divine Supremacy (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) very mind (cetas), which (yat) once was scorched by the heat of a hundred flames from the fire of mundane existence (etad…bhava-anala-śikhā-śata-tāpa-taptam), and tormented (kadarthitam) by wandering through the inescapable forests of birth (and rebirth) (jan-ma-aṭavīṣu…viṣamāsu), is now (adhunā) immersed (nimagnam) -by Good Fortune- (diṣṭyā) in the center of the Nectar-ocean of Pure Consciousness (amala-cit-sudhā-abdhi-madhye), where 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 whirlwind of stupefaction (vyā-mūḍha-mantham), infected with the darkness of doubts (saṃśaya-doṣa-duṣtam), was once (abhavat) filled with the pain of mundane existence (bhava-duḥkha-pātram); now (adya) shines (jātam) as the (tat) Great Illumination of spotless 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), out of delusion (vimohāt), was taking shelter (āśritavataḥ) in compact (nibiḍam) contraction (saṅkocam) what (yasya) once terrified it (bhayam…abhavat) here in this world (iha) when it pervaded the knots of the senses (indriya-parvan-gebhyaḥ). But after receiving (āpya) the crystal-clear command of the Power of Consciousness (vimala-urjita-saṃvid-ājñām), it is freed from fear (niḥśaṅkam) now (adya), as it is delighted (ramate) in roaming in the forest of sense-objects (viṣaya-atavīṣu). || 4 ||
कन्दर्पबाणविषमं हरिणेक्षणाभिः
पीतं हतं कवलितं मुषितं यदासीत् ।
तत्पात्रतामुपगतं परमोक्षलक्ष्मि-
प्रेमामृताप्लुतकटाक्षपरम्परणात् ॥५॥
Kandarpabāṇaviṣamaṃ hariṇekṣaṇābhiḥ
pītaṃ hataṃ kavalitaṃ muṣitaṃ yadāsīt |
Tatpātratāmupagataṃ paramokṣalakṣmi-
premāmṛtāplutakaṭākṣaparamparaṇāt || 5 ||
(This mind) was once (āsīt) poisoned by the arrows of attachment (kandarpa-bāṇa-viṣamam), and mesmerized (pītam), destroyed (hatam), swallowed (kavalitam) and robbed (muṣitam) by gazelle-eyed women (hariṇa-īkṣa-nābhiḥ). But now, it (tat…yat) receives (Illumination) (pātra-tām…upagatam), filled with the unbroken cascade of gracious glances, drenched in the Nectar of Divine Love, which bestows the Supreme Fortune called 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 (cetaḥ), which (yat) once was (abhavat) distressed (kliṣṭam) by the torment of suppressing the flow of prāṇa, and by the difficult practice of repeating (mantra-s, etc.) (japa-kaṣṭa-yoga-prāna-pravāha-vinirodha-kadarthanābhiḥ); now, intoxicated by the taste of the Juice of Joy born from Supreme Non-duality (tat…parama-advaya-sāmarasya-sañjāta-saṃmada-rasa-āsava-mattam…āste…adya), takes rest (āste). || 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 ||
Deprived of Power (hata-śaktiḥ), the (saḥ) mind (manaḥ) once was (āsīt) a bee (madhu-karaḥ), which (yaḥ) feared the damage caused by the freezing tempest of duality (bheda-tīvra-śiśira-pra-sara-upaghāta-bhītaḥ). But now (adya), reaching (āsādya) the true (sat) Nectar-Abode of Śiva (śiva-dhāma-madhum), it is (āste) intoxicated 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 ||
The mind (cetaḥ), which (yat) once was (āsīt) lost (vilīnam) in worldly activities (karma-bindu-dharanīṣu), as it was devoid of the Supreme Glory of its own free nature (tyakta-sva-tantra-nija-rūpa-mahā-pra-bhāvam), (now) perceives (māti) the (tat) whole world as the Sky of Consciousness, perfectly illuminated by Its transparent rays (cit-ambara-padena…svaccha-pra-bhā-pra-sara-pūrita-sarva-lokam). || 8 ||
यत्नेन वाञ्छितमनल्पविकल्पजाल-
विग्नैस्तिरस्कृतमवापन यत्प्रवेशम् ।
दुर्बेदभिन्नविषमार्गलभिन्नमार्गं
चेतस्तदद्य रमते शिवमन्दिरान्तः ॥९॥
Yatnena vāñchitamanalpavikalpajāla-
vignaistiraskṛtamavāpana yatpraveśam |
Durbedabhinnaviṣamārgalabhinnamārgaṃ
cetastadadya ramate śivamandirāntaḥ || 9 ||
The (tat) mind (cetaḥ), though once (na) unable to enter (avāpa…praveśam) the Path -one free from terrible and insurmountable obstacles- (dur-bheda-bhinna-viṣama-argala-bhinna-mārgam…yat), for it was concealed (tiraskṛtam) by the restless web of countless thoughts (analpa-vikalpa-jāla-vighnaiḥ), even when sought (vāñchitam) with effort (yatnena), now (adya) delights in wandering (ramate) within the Temple of Śiva (śiva-mandira-antaḥ). || 9 ||
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 obviously (kila) never entered (avāpa…na…jātu) the mind’s (yasya) field of vision (darśana-patham). (But) this mind (cetaḥ) is so lucky (subhagam) now (adya), it is empowered finally with happiness (ūrjita-bhāgya-sampat), which does never (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) awful (bhīmaḥ) saṃsāra (saṃsāraḥ), in which merely sorrow flows (duḥkha-eka-sāraḥ…iti…iti), once was seen (babhūva) as something to be abandoned (yasya…heyaḥ) by continued effort (prayatnāt). (But now), even that (saḥ…eva) is Luckily (diṣṭyā) illumined in oneness with the Taste of Supreme Consciousness (para-cit-rasa-sāmarasya-sañjīvitaḥ), and identified (śrayati) as final emancipation (tasya…vimukti-sāmyam). || 11 ||
तृष्णाकरालकरवालविलुप्यमानं
यद्विस्मृतात्मविभवं कृपणं बभूव ।
उच्चैरकिञ्चनतयापि तदद्य चेतः
स्वात्मावमर्शपरहर्षमुदारमास्ते ॥१२॥
Tṛṣṇākarālakaravālavilupyamānaṃ
yadvismṛtātmavibhavaṃ kṛpaṇaṃ babhūva |
Uccairakiñcanatayāpi tadadya cetaḥ
svātmāvamarśaparaharṣamudāramāste || 12 ||
The mind (cetaḥ), once (babhūva) slain by the terrible sword of desire (tṛṣṇā-karāla-karavāla-vilupyamānam), having forgotten its own Power (yat…vismṛta-ātmā-vibhavam) and fallen into misery (kṛpaṇam), though (api) utterly indigent (uccair…akiñcanatayā…api), now (adya) rests (tat…āste) in sublime joy (udāram), supremely delighted in the realization of its true essence (sva-ātmā-avamarśa-para-harṣam). || 12 |
कस्यो’र्जितस्य सुकृतस्य फलं तदेतत्
पुण्योदयस्तव कुतो’यमनन्यलभ्यः ।
संविच्छ्रिया गलितभेदविकल्पया यद्
एकं मुहूर्तमपि नैव विमुच्यसे त्वम् ॥१३॥
Kasyo’rjitasya sukṛtasya phalaṃ tadetat
puṇyodayastava kuto’yamananyalabhyaḥ |
Saṃvicchriyā galitabhedavikalpayā yad
ekaṃ muhūrtamapi naiva vimucyase tvam || 13 ||
Of what (kasya) important (ūrjitasya) meritorious act’s (sukṛtasya) fruit (phalam) is (tat) this (etat)? And from where (kutas) this holy emergence (puṇya-udayaḥ), attained by no one else (ananya-labhyaḥ), flows forth (ayam) in you (oh mind!) (tava)? For when thoughts about duality dissolve (galita-bheda-vikalpayā), you are (tvam) truly (eva) not (na) deprived (vimucyase) of the Beauty of Consciousness (saṃvit-śriyā) even for a single moment (yat…ekam…muhūrtam…api). || 13 ||
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 vivified (vardhāmahe) and we are (bhavāmaḥ) joyful (muditāḥ) due to this Good Fortune (diṣṭyā)! We see you (tvām) greatly slackened, and delighted in the Supreme and unparalleled Attainment of Śiva (para-niruttara-śaiva-sampat-sambhoga-manthara-taram…yat) everywhere (pari-lokayāmaḥ). || 14 ||
ध्यानेऽर्चने’पि न कदाचन काञ्चनापि
कुत्रापि निर्वृतिदशां बत यन्न लेबे ।
दिष्ट्या निमग्नमपि संव्यवहारमध्ये
चेतस्तदद्य न विमुञ्चति पारिपूर्ण्यम् ॥१५॥
Dhyāne'rcane’pi na kadācana kāñcanāpi
kutrāpi nirvṛtidaśāṃ bata 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) neither (api) by wealth (kāñcana), nor (api) during meditation (dhyāne) or adoration (arcane), now (adya), Ah! (lebe) by Good Fortune (diṣṭyā), it does not (na) give up (vimuñcati) complete satisfaction (pāri-pūrṇyam) even (api) when immersed (nimagnam) in wordly affairs (sam-vyavahāra-madhye). || 15 ||
सर्वेषु चित्तमधुपो विषयद्रुमेषु
बभ्राम यः सततमस्तमिताभिलाषः ।
दैवादवाप्य परमेश्वरपारिजातं
त्रिप्तो विलीन इव मुञ्चति चञ्चलत्वम् ॥१६॥
Sarveṣu cittamadhupo viṣayadrumeṣu
babhrāma yaḥ satatamastamitābhilāṣaḥ |
Daivādavāpya parameśvarapārijātaṃ
tripto vilīna iva muñcati cañcalatvam || 16 ||
The bee of mind (citta-madhupaḥ), which (yaḥ) once ceaselessly wandered (babhrāma…satatam) among the trees of sense-objects (viṣaya-drumeṣu…sarveṣu), found its restless desires extinguished (astamita-abhilāṣaḥ) only upon spontaneously attaining (daivāt…avāpya) the Nectar-Tree of the Supreme Lord (parama-īśvara-pārijātam). Absorbed in that (vilīnaḥ…iva), it became fully satisfied (triptaḥ) and abandoned (muñcati) its wandering 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 once (pūrvam) were (abhūḥ) tormented (kadarthitam) by the senses (indriyaiḥ) which (yaiḥ) appeared like (iva) violent (uccaiḥ) enemies (ahitaiḥ). But now (adya), by Good Fortune (diṣṭyā), you are (tvam) illuminated (rājase) by them (taiḥ), as they are like (iva) companions (anucaraiḥ), endowed with 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) once was (pūrvam) filled (tatāna) with anxiety (cintā), and mournfully (karuṇam) lamented (pralalāpa) after investigating (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 ||
नित्यं यदेतदभवद्विफलप्रयासं
हेवाकदुर्ललितमप्रथितात्मभावम् ।
संवित्सुधारसचमत्कृतिघूर्णमानं
दिष्ट्या तदद्य नितरां स्पृहणीयमास्ते ॥१९॥
Nityaṃ yadetadabhavadviphalaprayāsaṃ
hevākadurlalitamaprathitātmabhāvam |
Saṃvitsudhārasacamatkṛtighūrṇamānaṃ
diṣṭyā tadadya nitarāṃ spṛhaṇīyamāste || 19 ||
This (mind) (etat), which (yat) once was (abhavat) weary of restless desires (hevāka-dur-lalitam), and whose efforts remained fruitless (nityam…viphala-prayāsam), for 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…yat), tormented by countless anxious thoughts (cintā-śata-ākula-taram) and gripped with fear (bhītam) of saṃsāra (bhavāt), had never found (na…kadācit) and enjoyed (abhajat) rest (gatim) even (api) for a single (aikam) moment (kṣanam). But now, perceiving (vilokya) the entire world (idam…sakalam) as nothing but Consciousness (cit-ātmakam), it abides in peace (nirvṛta-rūpam…āste), like (iva) one awakening from a nightmare (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) should we really (nāma) oppress you (nipīḍayāmaḥ)? Or (kim…u), oh friend! (mitra), should we investigate you (vilokayāmaḥ) with eagerness (kautukena)? Because now you (tvam) attained the great emergence of the realization of Śiva, which is very difficult to achieve (samprāpta-durlabha-maha-udaya-śaiva-sampat)? || 21 ||
आपृच्छ्यतामियमनादिघनप्रबोध-
स्नेहानुविद्धहृदयाद्धृदयाद्य माया ।
संसेव्यतां सुभगशैवपदप्रवेश-
सम्प्राप्तदुर्लभमहोदयमुक्तिलक्ष्मी ॥२२॥
Āpṛcchyatāmiyamanādighanaprabodha-
snehānuviddhahṛdayāddhṛdayādya māyā |
Saṃsevyatāṃ subhagaśaivapadapraveśa-
samprāptadurlabhamahodayamuktilakṣmī || 22 ||
Having inquired (āpṛcchya) that (tām) which is to be worshipped (saṃsevyatām) from the heart imbued with deep affection for eternal unity (anādi-ghana-prabandha-sneha-anu-viddha-hṛdayāt), now (adya), māyā (māyā) is one with this (iyam) Heart (hṛdayā). Attained through an absorption in the Glorified State of Śiva, this is the great emergence of the Treasure of Liberation, hard to achieve thought it is (subhaga-śaiva-pada-praveśa-samprāpta-durlabha-maha-udaya-mukti-lakṣmī). || 22 ||
किं ब्रूमहे’त्र भवते सुकृतेन सत्ये
सर्वाशिषामविषये ननु वर्तसे त्वम् ।
यत्कारणातिगतनिर्मलनिर्विकल्प-
स्वच्छन्दशङ्करपदे भजसे’नुरागम् ॥२३॥
Kiṃ brūmahe’tra bhavate sukṛtena satye
sarvāśiṣāmaviṣaye nanu vartase tvam |
Yatkāraṇātigatanirmalanirvikalpa-
svacchandaśaṅkarapade bhajase’nurāgam || 23 ||
What (kim) can we say (brūmahe) to you (oh mind!) (bhavate), if (nanu) due to Fortune (sukṛtena), you (tvam) now (atre) abide (vartase) in a state where there is no longer any real (satye) object (aviṣaye) for prayer (sarvāśiṣām)? You are (yat) the spotless, thoughtless and transparent state of Śaṅkara beyond any cause (kāraṇa-ati-gata-nirmala-nirvikalpa-svacchanda-śaṅkara-pade), where you revel (bhajase) in pure love (anurāgam)? || 23 ||
चित्रं तदेतदसमं यदभूत्सुखेषु
प्राप्तेषु निर्वृतिदशामनुवर्तमानाम् ।
दुःखेषु दुःसहतरेष्वपि चित्तमद्य
पूर्णप्रमोदरसनिर्भरमेतदास्ते ॥२४॥
Citraṃ tadetadasamaṃ yadabhūtsukheṣu
prāpteṣu nirvṛtidaśāmanuvartamānām |
Duḥkheṣu duḥsahatareṣvapi cittamadya
pūrṇapramodarasanirbharametadāste || 24 ||
It is wondrous (citram) that this (tat…etat) mind (cittam), which once (yat) remained (abhūt) restless (asamam) while seeking (anu-vartamānam) satisfaction (nirvṛti-daśām) in the attainment of (prāpteṣu) mental pleasures (sukheṣu), now (adya), even (api) in the severest (duḥ-saha-tareṣu) of sufferings (duḥkheṣu), abides (āste) full with the Nectar of Supreme Bliss (etat…pūrṇa-pramoda-rasa-nirbharam…tat). || 24 ||
विश्वं निगीर्य सहसा कवलं विधाय
कालं प्रशान्तगगनोपमदिव्यमूर्तिः ।
या राजते निरुपमामृतपूरपूर्णा
सा कापि खेचरगतिर्जयति त्वदीया ॥२५॥
Viśvaṃ nigīrya sahasā kavalaṃ vidhāya
kālaṃ praśāntagaganopamadivyamūrtiḥ |
Yā rājate nirupamāmṛtapūrapūrṇā
sā kāpi khecaragatirjayati tvadīyā || 25 ||
Having forcefully concealed (sahasā…nigīrya) the world (viśvam), and having rendered (vidhāya) time (kālam) a morsel (kavalam), the uppermost and divine Form of the appeased Sky (praśānta-gagana-upama-divya-mūrtiḥ) reigns (rājate). It is (sā) your (tvadīyā) inconceivable (kā…api) activity of moving in Consciousness (khe-cara-gatiḥ) full of the flood of incomparable Nectar (nirupama-amṛta-pūra-pūrṇā), which (yā) is thus 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) dissolve (prayānti…pralayam) in that mysterious (gabhīre) and unreachable (viṣame) great Banyan tree (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 alone (tvam…ekam) rest (saṃśrayasi) 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), in which (api…ca) smooth-shaped women hold the fragile play of their expressive brows (natāṅgī-bhrū-bhanga-bhangura-tare), 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 glory of the formless and ever-emerging Self (nirvikāra-nitya-udita-ātmā-vibhavāya), delighted in the illumination of Śaṅkara’s state, 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 ||
I am (asmi) full of the amazement of the Nectar-juice of unlocated Consciousness, which emerges as the spotless state of Freedom (svacchanda-nirmala-pada-udita-nirniketa-saṃvit-sudhārasa-camat-kṛti-nirbharaḥ). By Good Fortune (diṣṭyā), I perceived the Core of that Lotus which blossoms from the Mouth of a True Guru (sat-guru-mukha-ambuja-madhya-labdha-anuḥ), and now (adya), 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 ||
Once, out of illusion (mohāt), I (yaḥ) abided in mental activities (mana-udhvagaḥ), bewitched by the impressions of greed, which produce different sense-objects (viṣama-viṣaya-prodyat-tṛṣnā-niveśa-vaśīkṛtaḥ), and became tired of the desert of mundane existence (bhava-maru-bhuvi-śrāntaḥ). Being devoted (sādaram), I spontaneously (daivāt) attained (avāpya) the Nectar-ocean of Śiva’s state (śiva-pada-sudhā-sindhum), the ineffable (kim…api) Bliss (sukhitam). Now (sāmpratam), I immerse (nimajjati) myself (saḥ) deeper (majjam) and deeper in It (majjam). || 30 ||
निरावरणचिद्व्योमपरमामृतनिर्भरम् ।
नागाभिधानं तदिदं चित्तसंतोषकं व्यधात्॥
Nirāvaraṇacidvyomaparamāmṛtanirbharam |
Nāgābhidhānaṃ tadidaṃ cittasaṃtoṣakaṃ vyadhāt ||
This (idam) speech of Nāgaḥ (nāgā-abhidhānam), which has emerged when (ignorance) was pierced (vyadhāt), is (tat) full of the Supreme Nectar of the unveiled Sky of Consciousness (nirāvaraṇa-cit-vyoma-parama-amṛta-nirbharam), and pacifies the 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"
