Muni's PlayLokātītastava
Hymn to the Transcendent
Verse 1
Sanskrit
लोकातीत नमस्तुभ्यं विविक्तज्ञानवेदिने।
यस्त्वं जगद्धितायैव खिन्नः करुणया चिरम्॥ १॥
Word-by-word
लोक-अतीत (Transcending the world) | नमः-तुभ्यम् (salutations to you) | विविक्त-ज्ञान-वेदिने (knower through pure/distinct wisdom) | यः-त्वम् (you who) | जगत्-हिताय-एव (for the welfare of the world indeed) | खिन्नः (strived/suffered) | करुणया (out of compassion) | चिरम् (for a long time).
Translation
Salutations to You, the Transcended One, who knows through pure wisdom. Out of your great compassion, You have strived for a long time for the welfare of the world.
Verse 2
Sanskrit
स्कन्धमात्रविनिर्मुक्तो न सत्त्वोऽस्तीति तेन तम्।
न सत्त्वं न च संसृष्टं बुध्यसेऽत्यन्तनिर्मलम्॥ २॥
Word-by-word
स्कन्ध-मात्र-विनिर्मुक्तः (devoid of anything but aggregates) | न-सत्त्वः-अस्ति-इति (there is no “person/being” thus) | तेन (by that/therefore) | तम् (that) | न-सत्त्वं (not a being) | न-च-संसृष्टं (nor joined/compounded) | बुध्यसे (you realize) | अत्यन्त-निर्मलम् (completely pure).
Translation
You realized that there is no “being” apart from the aggregates alone; thus, You understand that what is called a “being” is neither a self-existent entity nor a compounded one, but is ultimately pure.
Verse 3
Sanskrit
निरूप्यमाणोऽविद्यमानत्वान्न लक्ष्यते।
लक्षणं लक्ष्यवर्ज्याच्च लक्ष्यं न च निरूप्यते॥ ३॥
Word-by-word
निरूप्यमाणः (Being examined) | अविद्यमानत्वात् (due to non-existence) | न-लक्ष्यते (is not perceived) | लक्षणं (characteristic) | लक्ष्य-वर्ज्यात् (devoid of the characterized) | च (and) | लक्ष्यं (the characterized) | न-च-निरूप्यते (and is not established).
Translation
When examined, neither the “characteristic” nor the “thing characterized” can be found. Because the thing characterized is missing, the characteristic cannot exist; and without a characteristic, the thing itself cannot be established.
Verse 4
Sanskrit
न लक्ष्यं लक्षणं चैव विद्यते तेन ते मतिः।
कल्पनामपहायैका प्रविष्टा धर्मतामगाम्॥ ४॥
Word-by-word
न (not) | लक्ष्यं (characterized) | लक्षणं (characteristic) | च-एव (and indeed) | विद्यते (exist) | तेन (therefore) | ते (your) | मतिः (wisdom) | कल्पनाम्-अपहाय-एका (having abandoned all constructions alone) | प्रविष्टा (has entered) | धर्मताम्-अगाम् (the profound DHarmata).
Translation
Since neither the thing nor its characteristic truly exists, your mind has abandoned all conceptual constructions and has entered the deep realm of reality (dharmata).
Verse 5
Sanskrit
न जातं जायते किञ्चित् न च तस्यास्त्यजातता।
अजातत्वाद्धि तज्जातमित्याह मुनिपुङ्गव॥ ५॥
Word-by-word
न-जातं (not born) | जायते (is born) | किञ्चित् (anything) | न-च-तस्य-अस्ति-अजातता (nor is there its “unborn-ness”) | अजातत्वात्-हि (because of being unborn indeed) | तत्-जातं-इति-आह (it is called born/originated) | मुनिपुङ्गव (O Bull among Sages).
Translation
Nothing that exists is ever born, and yet there is no such thing as “absolute non-birth.” O Bull among Sages, You declared that things are only said to be “born” because they are essentially unborn.
Verse 6
Sanskrit
विनाशो न च संरोधो धर्माणामस्ति ते मते।
विनाशसंज्ञैकैवात्र मोहनाय विनिर्मिता॥ ६॥
Word-by-word
विनाशः (Destruction) | न-च-संरोधः (nor cessation) | धर्माणाम्-अस्ति (exists for phenomena) | ते-मते (in your view) | विनाश-संज्ञा-एका-एव-अत्र (the notion of destruction alone here) | मोहनाय (for the sake of delusion) | विनिर्मिता (is constructed).
Translation
In your view, there is neither destruction nor cessation of phenomena. The very idea of “destruction” is merely a conceptual construction created by delusion.
Verse 7
Sanskrit
गन्ता न गच्छति गतं न गतं गच्छतीति ते।
न च गच्छत्यगन्तैव गतेरास्य विमृश्यते॥ ७॥
Word-by-word
गन्ता (The goer) | न-गच्छति (does not go) | गतं (the gone) | न-गतं-गच्छति-इति (the non-gone does not go) | ते (to you) | न-च-गच्छति-अगन्ता-एव (nor does the non-goer go) | गतेः-आस्य (of this going) | विमृश्यते (it is investigated).
Translation
You realized that a “goer” does not go, the “path already gone” is not being gone over, and the “path not yet gone” is not being gone over. The very nature of “going” is found to be non-existent upon investigation.
Verse 8
Sanskrit
न नित्यं नाप्यनित्यं च स्वप्नमायामरीचिवत्।
प्रतीत्यजातमित्याह मुनिपुङ्गव ते मतिः॥ ८॥
Word-by-word
न-नित्यं (not eternal) | न-अपि-अनित्यं (nor even impermanent) | च (and) | स्वप्न-माया-मरीचिवत् (like dreams, magic, mirages) | प्रतीत्य-जातं-इति-आह (declared as dependently arisen) | मुनिपुङ्गव (O Bull among Sages) | ते-मतिः (your wisdom).
Translation
O Bull among Sages, your wisdom declared that whatever has arisen dependently is like a dream, a magical illusion, or a mirage—neither permanent nor impermanent.
Verse 9
Sanskrit
स्वभावानुपलब्धेश्च स्वातन्त्र्यं ते विबुध्यसे।
स्वभावं न प्रपन्नोऽसि स्वातन्त्र्यं धर्मता यतः॥ ९॥
Word-by-word
स्वभाव-अनुपलब्धेः-च (because of not finding inherent nature) | स्वातन्त्र्यं (independence) | ते-विबुध्यसे (you realized) | स्वभावं (inherent nature) | न-प्रपन्नः-असि (you did not attain/accept) | स्वातन्त्र्यं (independence) | धर्मता (the nature of phenomena) | यतः (since).
Translation
Because no inherent nature (svabhava) can be found, You realized the true independence of things. Since true independence is the very nature of phenomena, You did not accept that things have any fixed, inherent nature.
Verse 10
Sanskrit
शून्यतायाः स्वकीयं च नैव किञ्चिद्विदृश्यते।
शून्यतां न च मन्ये थाः कथं मतिमतां वर॥ १०॥
Word-by-word
शून्यतायाः (Of emptiness) | स्वकीयं (its own) | च (and) | न-एव-किञ्चित्-विदृश्यते (nothing indeed is perceived) | शून्यतां (emptiness) | न-च-मन्ये-थाः (and you did not conceive) | कथं (how) | मतिमतां-वर (O best of the wise).
Translation
O Best of the Wise, how could You conceive of “emptiness” as an entity, when in emptiness itself, not even the smallest thing can be perceived as belonging to it?
Verse 11
Sanskrit
स्वभावं न च मन्थे थः शून्यतां विनिबोधतः।
शून्यतायाः स्वयं नाम सापि नाथ न विद्यते॥ ११॥
Word-by-word
स्वभावं (Inherent nature) | न-च-मन्थे-थाः (and you did not conceive) | शून्यतां (emptiness) | विनिबोधतः (from realizing) | शून्यतायाः (of emptiness) | स्वयं-नाम (itself indeed) | सा-अपि (that also) | नाथ (Lord) | न-विद्यते (does not exist).
Translation
Because You realized emptiness, You did not conceive of any inherent nature in things. O Lord, even emptiness itself does not exist as a self-standing reality.
Verse 12
Sanskrit
शून्यतायाः न च न्याय्यः स्वभावो हि विबुध्यसे।
शून्यतां हि स्वभावं च द्वयं तेऽत्र न दृश्यते॥ १२॥
Word-by-word
शून्यतायाः (Of emptiness) | न-च-न्याय्यः-स्वभावः-हि (an inherent nature is not logical indeed) | विबुध्यसे (you realized) | शून्यतां (emptiness) | हि (indeed) | स्वभावं (inherent nature) | च (and) | द्वयं (both) | ते-अत्र (to you here) | न-दृश्यते (are not perceived).
Translation
You realized that it is not logical for emptiness to have an inherent nature. In your vision, neither “emptiness” nor “inherent nature” are seen as dualities.
Verse 13
Sanskrit
शून्यतां नाम मन्यन्ते स्वभावं च विबुधकाः।
शून्यतां मन्यमानस्तु मोहः परमको महान्॥ १३॥
Word-by-word
शून्यतां-नाम (Emptiness indeed) | मन्यन्ते (they conceive) | स्वभावं (inherent nature) | च (and) | विबुधकाः (small/ignorant scholars) | शून्यतां (emptiness) | मन्यमानः-तु (but conceiving) | मोहः (delusion) | परमकः-महान् (is supreme and great).
Translation
Ignorant scholars conceive of emptiness as a thing or as an inherent nature. However, to conceive of emptiness as an entity is the greatest and most profound delusion.
Verse 14
Sanskrit
न च नाम त्वया बुद्ध्या सत्त्वः कश्चिद्विकल्पितः।
विकल्पातीतबुद्धेस्ते न मतिः सत्त्वगोचरा॥ १४॥
Word-by-word
न-च-नाम (Not indeed) | त्वया (by you) | बुद्ध्या (with wisdom) | सत्त्वः (being) | कश्चित्-विकल्पितः (any [was] conceptualized) | विकल्प-अतीत-बुद्धेः-ते (to you whose wisdom transcends construction) | न-मतिः (reason/wisdom) | सत्त्व-गोचरा (objectified as a being).
Translation
Your wisdom has never conceptualized any “being” as a real entity. Because your mind transcends all conceptual constructions, it does not move within the realm of objectifying beings.
Verse 15
Sanskrit
न दुःखं न च निर्वाणं न संसारादपेततः।
संसारात् मुक्तता दुःखं न च निर्वाणमच्युतम्॥ १५॥
Word-by-word
न-दुःखं (not suffering) | न-च-निर्वाणं (nor Nirvana) | न-संसारात्-अपेततः (not from Samsara specifically) | संसारात् (from Samsara) | मुक्तता (liberation) | दुःखं (suffering) | न-च-निर्वाणं (nor Nirvana) | अच्युतम् (unchanging/imperishable).
Translation
Ultimately, there is no suffering and no Nirvana apart from Samsara. Liberation from Samsara is not an escape from suffering into an unchanging Nirvana elsewhere.
Verse 16
Sanskrit
न संसारात्प्रकर्षेण त्वया निर्वाणमीप्सितम्।
शान्तिस्तेऽधिगता नाथ संसारानपराधितः॥ १६॥
Word-by-word
न (not) | संसारात्-प्रकर्षेण (specifically/apart from Samsara) | त्वया (by you) | निर्वाणम्-ईप्सितम् (Nirvana was sought) | शान्तिः-ते-अधिगता (peace was attained by you) | नाथ (Lord) | संसार-अनपराधितः (without harming/leaving Samsara).
Translation
O Lord, You did not seek Nirvana as something separate from Samsara. You attained peace without ever having to repel or abandon the world of cyclic existence.
Verse 17
Sanskrit
त्वं विवेदैकरसतां संक्लेशव्यवदानयोः।
धर्मधात्वविनिर्भेदाद् विशुद्धश्चासि सर्वतः॥ १७॥
Word-by-word
त्वम् (You) | विवेद-एकरसताम् (realized the “single flavor”) | संक्लेश-व्यवदानयोः (of defilement and purification) | धर्मधातु-अविनिर्भेदाद् (due to the indivisibility of the Dharmadhatu) | विशुद्धः-च-असि (and you are pure) | सर्वतः (completely).
Translation
You realized the “single flavor” (emptiness) of both defilement and purification. Because the realm of reality (dharmadhatu) is indivisible, You are completely pure in every way.
Verse 18
Sanskrit
नोदाहृतं त्वया किञ्चिदेकमप्यक्षरं विभो।
कृत्स्नश्च वैनेयजनो धर्मवर्षेण तर्पितः॥ १८॥
Word-by-word
न-उदाहृतं (not uttered) | त्वया (by you) | किञ्चिद्-एकम्-अपि-अक्षरं (even a single syllable) | विभो (O Pervasive One) | कृत्स्नः-च (and the entire) | वैनेयजनो (those to be trained/disciples) | धर्म-वर्षेण (by the rain of Dharma) | तर्पितः (is satisfied).
Translation
O Lord, You have not uttered even a single syllable. And yet, the entire world of those to be taught is satisfied by the great rain of your Dharma.
Verse 19
Sanskrit
न तेऽस्ति सक्तिः स्कन्धेषु न धात्वायतनेषु च।
आकाशसमचित्तस्त्वं सर्वधर्मेषु निश्रितः॥ १९॥
Word-by-word
न-ते-अस्ति-सक्तिः (You have no attachment) | स्कन्धेषु (in the aggregates) | न-धातु-आयतन-एषु-च (nor in the elements and sense-bases) | आकाश-सम-चित्तः-त्वम् (you whose mind is like space) | सर्व-धर्मेषु (in all phenomena) | निश्रितः (resting/at home).
Translation
You have no attachment to the aggregates, elements, or sense-bases. With a mind like space, You rest within all phenomena without clinging to any.
Verse 20
Sanskrit
सत्त्वसंज्ञा च ते नाथ सर्वथा न प्रवर्तते।
दुःखार्तेषु च सत्त्वेषु त्वमतीव कृपात्मकः॥ २०॥
Word-by-word
सत्त्व-संज्ञा-च-ते (And the notion of a “being” for you) | नाथ (Lord) | सर्वथा-न-प्रवर्तते (in every way does not proceed) | दुःख-आर्तेषु-च-सत्त्वेषु (and among beings afflicted by pain) | त्वम्-अतीव-कृपा-आत्मकः (you are extremely compassionate).
Translation
O Lord, the notion of a “being” does not occur to You at all. And yet, You are filled with profound compassion for beings who are afflicted by suffering.
Verse 21
Sanskrit
सुखदुःखात्मनैरात्म्यनित्यानित्यादिषु प्रभो।
इति नानाविकल्पेषु बुद्धिस्तव न सज्जते॥ २१॥
Word-by-word
सुख-दुःख-आत्म-नैरात्म्य-नित्य-अनित्य-आदिषु (in pleasure, pain, self, no-self, eternal, non-eternal, etc.) | प्रभो (O Lord) | इति-नाना-विकल्पेषु (thus in various conceptual constructions) | बुद्धिः-तव (your intellect/wisdom) | न-सज्जते (is not stuck/attached).
Translation
O Lord, your wisdom does not fixedly attach to various conceptual binaries such as pleasure and pain, self and no-self, or eternal and impermanent.
Verse 22
Sanskrit
न गतिर्नागतिः काचिद्धर्माणामिति ते मति।
न क्वचिद्राशितः प्रोक्तो धर्मार्थपरमार्थवित्॥ २२॥
Word-by-word
न-गतिः-न-आगतिः-काचित् (neither going nor coming any) | धर्माणाम्-इति (of phenomena thus) | ते-मति (your wisdom) | न-क्वचित्-राशितः (not stored in a heap anywhere) | प्रोक्तः (declared) | धर्म-अर्थ-परमार्थ-वित् (knower of the ultimate meaning of Dharma).
Translation
It is your realization that phenomena neither come nor go. You, who know the ultimate meaning, have declared that the truth is not “stored” in any particular place.
Verse 23
Sanskrit
सर्वत्रानुगतश्चासि न च यातोऽसि कुत्रचित्।
जन्मधर्मशरीराभ्यामचिन्त्यस्त्वं महामुने॥ २३॥
Word-by-word
सर्वत्र-अनुगतः-च-असि (and you have pervaded everywhere) | न-च-यातः-असि-कुत्रचित् (and you have gone nowhere) | जन्म-धर्म-शरीराभ्याम् (through the bodies of birth and Dharma) | अचिन्त्यः-त्वम् (you are inconceivable) | महामुने (O Great Sage).
Translation
You pervade everything, yet You have gone nowhere. Through your birth-body (rupakaya) and your truth-body (dharmakaya), You are inconceivable, O Great Sage.
Verse 24
Sanskrit
एकत्वान्यत्वरहितं प्रतिश्रुत्कोपमं जगत्।
संक्रान्तिनाशाय गतं बुद्धवान् त्वमनिन्दित॥ २४॥
Word-by-word
एकत्व-अन्यत्व-रहितम् (devoid of oneness and difference) | प्रतिश्रुत्क-उपमम् (resembling an echo) | जगत् (the world) | संक्रान्ति-नाशाय (for the destruction of transmigration) | गतम् (attained) | बुद्धवान्-त्वम्-अनिन्दित (you, the faultless one, realized).
Translation
You, the Faultless One, realized that the world is like an echo—devoid of both oneness and difference—and thus reached the state where transmigration is destroyed.
Verse 25
Sanskrit
शाश्वतोच्छेदरहितं लक्ष्यलक्षणवर्जितम्।
संसारमवबुद्धस्त्वं स्वप्नमायादिवत् प्रभो॥ २५॥
Word-by-word
शाश्वत-उच्छेद-रहितम् (free from eternalism and nihilism) | लक्ष्य-लक्षण-वर्जितम् (devoid of characterized and characteristic) | संसारम्-अवबुद्धः-त्वम् (you realized Samsara) | स्वप्न-माया-दिवत् (like dreams, magic, etc.) | प्रभो (O Lord).
Translation
O Lord, You realized that Samsara is like a dream or a magical illusion—free from the extremes of eternalism and nihilism, and devoid of objects and their characteristics.
Verse 26
Sanskrit
वासनामूलपर्यन्तक्लेशनद्यो विनिर्जिताः।
क्लेशप्रकृतितश्चैव त्वयामृतमुपार्जितम्॥ २६॥
Word-by-word
वासना-मूल-पर्यन्त-क्लेश-नद्यः (the rivers of defilements including latent tendencies and roots) | विनिर्जिताः (conquered) | क्लेश-प्रकृतितः-च-एव (and from the very nature of defilement) | त्वया-अमृतम्-उपार्जितम् (the nectar [of immortality] was earned by you).
Translation
You have conquered the rivers of defilements along with their latent roots. From the very nature of those defilements, You extracted the nectar of immortality (Amrta).
Verse 27
Sanskrit
अलक्षणं त्वया धीरं दृष्टं रूपमरूपवत्।
लक्षणोज्ज्वलगात्रश्च दृश्यसे रूपगोचरे॥ २७॥
Word-by-word
अलक्षणम्-त्वया-धीरम्-दृष्टम् (Seen by you, the steadfast one, as without characteristics) | रूपम्-अरूपवत् (form as if formless) | लक्षण-उज्ज्वल-गात्रः-च (and with a body shining with marks) | दृश्यसे-रूप-गोचरे (you are seen in the realm of form).
Translation
O Steadfast One, You saw that form is ultimately formless and without characteristics. Yet, You are seen in the realm of form with a body shining brilliantly with the marks of a Buddha.
Verse 28
Sanskrit
न च रूपेण दृष्टेन दृष्ट इत्यभिधीयसे।
धर्मदृष्ट्या सुदृष्टोऽसि धर्मता न च दृश्यते॥ २८॥
Word-by-word
न-च-रूपेण-दृष्टेन (Not indeed by form being seen) | दृष्टः-इति-अभिधीयसे (are you called “seen”) | धर्म-दृष्ट्या-सुदृष्टः-असि (by the vision of Dharma you are well-seen) | धर्मता-न-च-दृश्यते (the nature of reality is not seen).
Translation
You are not truly “seen” just by looking at your physical form. You are only truly seen through the “vision of Dharma,” yet that reality (dharmata) is not something that can be seen as an object.
Sanskrit
॥ लोकातीतस्तवः समाप्तः॥
Translation
Thus ends the Lokātītastava.
Reference: Buddhism