Verse 32
Akshi
भूमिकात्रितयं जाग्रच्चतुर्थी स्वप्न उच्यते ॥ चित्तं तु शरदभ्रांशविलयं प्रविलीयते । सत्त्वावशेष एवास्ते पञ्चमीं भूमिकां गतः ॥ जगद्विकल्पो नोदेति चित्तस्यात्र विलापनात् । पञ्चमीं भूमिकामेत्य सुषुप्तपदनामिकाम् । शान्ताशेषविशेषांशस्तिष्ठत्यद्वैतमात्रकः ॥ गलितद्वैतनिर्भासो मुदितोऽतःप्रबोधवान् । सुषुप्तमन एवास्ते पञ्चमीं भूमिकां गतः ॥ अन्तर्मुखतयातिष्ठन्बहिर्वृत्तिपरोऽपि सन् । परिश्रान्ततया नित्यं निद्रालुरिव लक्ष्यते ॥ कुर्वन्नभ्यासमेतस्यां भूमिकायां विवासनः । षष्ठीं तुर्याभिधामन्यां क्रमात्पतति भूमिकाम् ॥ यत्र नासन्नसद्रूपो नाहं नाप्यहंकृतिः । केवलं क्षीणमननमास्तेऽद्वैतेऽतिनिर्भयः ॥ निर्ग्रन्थिः शान्तसन्देहो जीवन्मुक्तो विभावनः । अनिर्वाणोऽपि निर्वाणश्चित्रदीप इव स्थितः ॥ षष्ठ्यां भूमावसौ स्थित्वा सप्तमीं भूमिमाप्नुयात् ॥
भूमिका-त्रितयम् । जाग्रत् । चतुर्थी । स्वप्नः । उच्यते ॥ चित्तम् तु । शरद्-भ्र-अंश-विलयम् । प्रविलीयते । सत्त्व-अवशेषः एव । आस्ते । पञ्चमीम् । भूमिकाम् । गतः ॥ जगत्-विकल्पः । न उदेति । चित्तस्य । अत्र । विलापनात् । पञ्चमीम् । भूमिकाम् । एत्य । सुषुप्त-पद-नामिकाम् । शान्त-अशेष-विशेष-अंशः । तिष्ठति । अद्वैत-मात्रकः ॥ गलित-द्वैत-निर्भासः । मुदितः । अतः-प्रबोधवान् । सुषुप्त-मनः एव । आस्ते । पञ्चमीम् । भूमिकाम् । गतः ॥ अन्तर्मुखतया । तिष्ठन् । बहिः-वृत्ति-परः अपि । सन् । परिश्रान्ततया । नित्यम् । निद्रालुः-इव । लक्ष्यते ॥ कुर्वन् । अभ्यासम् । एतस्याम् । भूमिकायाम् । विवासनः । षष्ठीम् । तुर्य-अभिधाम् । अन्याम् । क्रमात् । पतति । भूमिकाम् ॥ यत्र । न । असत्-न-सत्-रूपः । न । अहम् । न अपि । अहं-कृतिः । केवलम् । क्षीण-मननम् । आस्ते । अद्वैते । अति-निर्भयः ॥ निर्ग्रन्थिः । शान्त-सन्देहः । जीवन्-मुक्तः । विभावनः । अनिर्वाणः अपि । निर्वाणः । चित्र-दीपः इव । स्थितः ॥ षष्ठ्याम् । भूमौ । असौ । स्थित्वा । सप्तमीम् । भूमिम् । आप्नुयात् ॥
bhūmikātritayaṃ jāgrac caturthī svapna ucyate || cittaṃ tu śaradabhrāṃśavilayaṃ pravilīyate | sattvāvaśeṣa evāste pañcamīṃ bhūmikāṃ gataḥ || jagadvikalpo nodeti cittasyātra vilāpanāt | pañcamīṃ bhūmikām etya suṣuptapadanāmikām | śāntāśeṣaviśeṣāṃśas tiṣṭhaty advaitamātrakaḥ || galitadvaैतanirbhāso mudito 'taḥprabodhavān | suṣuptamana evāste pañcamīṃ bhūmikāṃ gataḥ || antarmukhatayātiṣṭhan bahirvṛttiparo 'pi san | pariśrāntatayā nityaṃ nidrāluriva lakṣyate || kurvann abhyāsam etasyāṃ bhūmikāyāṃ vivāsanaḥ | ṣaṣṭhīṃ turyābhidhām anyāṃ kramāt patati bhūmikām || yatra nāsann asadrūpo nāhaṃ nāpy ahaṃkṛtiḥ | kevalaṃ kṣīṇamananam āste 'dvaite 'tinirbhayaḥ || nirgranthiḥ śāntasandeho jīvanmukto vibhāvanaḥ | anirvāṇo 'pi nirvāṇaś citradīpa iva sthitaḥ || ṣaṣṭhyāṃ bhūmāv asau sthitvā saptamīṃ bhūmim āpnuyāt ||
สามขั้นแรกเรียกว่า ‘ภาวะตื่น’ และขั้นที่สี่เรียกว่า ‘ภาวะฝัน’. แต่จิตย่อมละลายดุจเศษเมฆฤดูสารทที่สลาย; ผู้ถึงขั้นที่ห้ายังคงเหลือเพียงสัทตวะเป็นเศษส่วน. เพราะจิตถูกละลายที่นี่ ความปรุงแต่งเป็นโลก (วิกลปะ) ไม่อุบัติ; ครั้นถึงขั้นที่ห้าอันมีนามว่า ‘ฐานะแห่งหลับลึก’ (สุษุปติ) เมื่อส่วนจำเพาะทั้งปวงสงบแล้ว ย่อมดำรงเป็นอทไวตะเท่านั้น. เมื่อเงาแห่งทวิภาวะร่วงโรย เขายินดีและจึงตื่นรู้ภายใน; ผู้ถึงขั้นที่ห้ามีจิตประหนึ่งหลับลึก. แม้หันสู่ภายใน แต่ยังประกอบกิจภายนอก ก็ปรากฏประหนึ่งง่วงเสมอเพราะความอ่อนล้า. เมื่อฝึกในขั้นนี้ ปราศจากวาสนา ย่อมค่อย ๆ เข้าสู่ขั้นที่หก ซึ่งเรียกอีกนามว่า ‘ตุรียะ’. ณ ที่นั้นไม่ใช่ทั้งความไม่มีและความมี; ไม่มี ‘ฉัน’ และไม่มีแม้ ‘การทำให้เป็นฉัน’; เหลือเพียงความคิดที่เบาบาง—ดำรงในอทไวตะอย่างไร้ความหวาดหวั่น. ไร้ปม เงื่อนสงสัยสงบ เป็นผู้หลุดพ้นขณะมีชีวิต ใสกระจ่างในภาวนา—แม้มิได้ดับภายนอก แต่ดับแล้วภายใน—ตั้งมั่นดุจประทีปที่วาดไว้. ตั้งอยู่ในขั้นที่หกแล้ว พึงบรรลุขั้นที่เจ็ด.
The triad of stages is called ‘waking’; the fourth is called ‘dream’. But the mind dissolves into a melting-away like fragments of autumn-clouds; one who has reached the fifth stage remains with only sattva as residue. The world-construction (vikalpa) does not arise, because here the mind has been dissolved; having reached the fifth stage, named the ‘deep-sleep state’, with all particularized portions pacified, one abides as non-duality alone. With the appearance of duality fallen away, joyful and therefore inwardly awakened, one who has reached the fifth stage remains with a mind (as if) in deep sleep. Remaining inward-turned, though still engaged in outward activity, one is seen as if always drowsy due to weariness. Practising in this stage, free from latent tendencies (vāsanā), one gradually falls into the sixth stage, another called ‘turya’. There, one is neither of the form of non-being nor being; there is neither ‘I’ nor even ‘I-making’; only attenuated mentation remains—one abides in non-duality, utterly fearless. Knotless, doubt stilled, a living-liberated one, lucid in contemplation—though not (externally) extinguished, yet extinguished—he stands like a painted lamp. Having stood in the sixth stage, he should attain the seventh stage.