इदानीं भवता ज्ञातं यथाभूतम् अरिन्दम । सङ्कल्पाद् वर्धते चित्तं तद् एवाशु परित्यज
Now you have understood things as they truly are, O conqueror of foes; the mind expands through imagination—abandon that swiftly.
दृश्यम् आश्रयसीदं चेत् तत् सचित्तो ऽसि बन्धवान् । दृश्यं सन्त्यजसीदं चेत् तद् अचित्तो ऽसि मोक्षवान्
If you rely on what is seen, then you are bound by the mind; if you abandon what is seen, then you are free from the mind and attain liberation.
अयं गुणसमाहारो बन्धायैव समाश्रितः । सन्त्यक्त एव मोक्षाय यथेच्छसि तथा कुरु
This collection of qualities is adopted only for bondage; when it is completely abandoned, it leads to liberation—act as you wish.
नाहं नेदम् इति ध्यायंस् तिष्ठ त्वम् अचलाचलः । अनन्ताकाशसङ्काशहृदयो हृदयेश्वरः
Remain steady, contemplating 'I am not this, nor that,' unmoving among the moving, with a heart vast as infinite space, lord of your own heart.
आत्मनो जगतश् चान्तर् विभागकलनामलम् । राम द्वित्वमयं त्यक्त्वा शेषस्थस् सुस्थिरो भव
The division between yourself and the world is merely a fabrication, O Rama; abandoning this duality, remain firmly established in what remains.
आत्मनो जगतश् चान्तर् द्रष्टृदृश्यदशान्तरे । दर्शनाख्ये स्वम् आत्मानं सर्वदा भावयन् भव
Between yourself and the world, in the state of seer and seen, always contemplate your own self as the essence of perception.
स्वाद्यस्वादकसन्त्यक्तं स्वाद्यस्वादकमध्यगम् । स्वदनान्तस्स्थितं ध्यायन् नित्यम् आत्ममयो भव
Meditating constantly on the self that is beyond both the pleasant and the unpleasant, and which abides in the midst of them, become one with the self.
रामानुभवनीयस्य तथानुभवितुस् स्वयम् । अवलम्ब्य निरालम्बं मध्यम् अद्य स्थिरो भव
O Rama, relying on that which is to be directly realized, realize it yourself; today, become steady in the middle, resting upon the supportless.
भवभावनया हीनं भावाभावदशोज्झितम् । भावयित्वैवम् आत्मानम् आत्मसंस्थस् स्वयं भव
Having contemplated yourself as devoid of the notion of existence and free from the state of non-existence, abide in your own self thus.
आत्मसत्तां त्यजन्न् एनां चेत्यं भावयसि स्वयम् । यदा राम तदा यासि चित्तताम् अतिदुःखदाम्
When you abandon this sense of self-existence and contemplate yourself as an object, O Rama, then you enter into a state of mind that brings great suffering.
चित्तताशृङ्खलाम् एनां स्वरूपज्ञानयुक्तिभिः । बलाच् छित्त्वा महाबाहो स्वात्मसिंहं विमोचय
With the reasoning born of knowledge of your true nature, forcibly break these chains of mental conditioning, O mighty-armed one, and liberate the lion of your own self.
परमात्मदशां त्यक्त्वा चेत्यं परिपतन् मलम् । यदा गच्छसि सङ्कल्पं चेत्यं सम्पद्यसे तदा
When, abandoning the supreme state of the Self, you fall into the impurity of objectivity, then, when you entertain a thought, you become that object.
आत्मनो व्यतिरिक्तं सच् चेत्यम् इत्य् अङ्गसंविदा । मनस् सम्पद्यते दुःखि क्षीयते त्यक्तया तया
By the awareness of the limbs, whatever is known as existent apart from oneself—when the mind identifies with that, it becomes afflicted; when that is abandoned, it is destroyed.
आत्मैवेदं जगत् सर्वम् इत्य् अन्तस् संविदोदये । क्व चेत्ता क्व च वा चित्तं किं चेत्यं चिन्तनं च किम्
When the inner awareness arises that 'all this world is truly the Self alone,' then where is thought, where is mind, what is object, and what is contemplation?
अहम् आत्मेति जीवो ऽस्मीत्य् एतावच् चित्तकं विदुः । अनेनेदम् अनाद्यन्तं दुःखं राघव तन्यते
They say the mind is only this much: 'I am the Self,' 'I am the individual soul'; by this, O Raghava, endless suffering is propagated.
अहम् आत्मा न जीवाख्यास् सत्तास् सन्तीतराः क्वचित् । इत्य् एव चित्तोपशमः परमं सुखम् उच्यते
I am the Self, not the so-called individual soul; existences other than this are nowhere real—such quietude of mind is called the highest happiness.
आत्मैवेदं जगद् इति जाते राघव निश्चये । असत्ता चेतसो जाता भवत्य् एव न संशयः
When, O Raghava, the certainty arises that this world is truly the Self alone, then the mind's sense of unreality is born—there is no doubt of this.
एवं सत्यावबोधेन स्वात्मैवेदम् इति स्थिते । मनस् सुगलितं विद्धि सूर्यभासा तमो यथा
When, through true understanding, it is firmly known that 'this is my own Self,' then know that the mind has dissolved, just as darkness vanishes before sunlight.
मनस्सर्पश् शरीरस्थो यावत् तावन् महद् भयम् । तस्मिन्न् उत्सारिते योगाद् भयस्यावसरः कुतः
As long as the serpent of the mind remains in the body, there is great fear; but when it is driven out by yoga, how could there be any occasion for fear?
भ्रान्तिमात्रोत्थितश् चित्तवेतालो भवतानघ । सम्यग्ज्ञानेन मन्त्रेण प्रसभं विनिपात्यताम्
O sinless one, the goblin of the mind, arisen only from delusion, should be forcefully destroyed by the mantra of right knowledge.
देहगेहाद् गते चित्तयक्षे बलवतां वर । निराधिर् विगतोद्वेगं तिष्ठ नास्ति भयं तव
When the goblin of the mind has departed from the house of the body, O best of the strong, remain without support and free from agitation—there is no fear for you.
नीराग एव निरुपाञ्जन एव चास्मीत्य् एतावतैव गलिता तव चित्तसत्ता । निर्दुःखम् उत्तमपदं परमं गतो ऽसि तिष्ठोपशान्तसकलैषण एवम् अन्तः
When you are free of passion and without any coloring, then your mind's existence has dissolved; you have attained the highest, sorrowless state—remain thus, with all desires pacified, within.
एनाम् अनुसरन् राम चित्तसत्ताम् अपावनीम् । संसारबीजकणिकां जीवबन्धनवागुराम्
Following this impure existence of mind, O Rama, is like pursuing the tiny seed of worldly existence, the snare that binds the soul.
आत्मा त्यक्तात्मरूपाभो मलिनाम् आपतन् दशाम् । चिन्तां समनुसन्धत्ते धत्ते च कलनामलम्
The self, having abandoned its own true nature, falls into a state of impurity, becomes entangled in anxiety, and takes up a multitude of thoughts.
मूर्छमाना महामोहदायिनी भयकारिणी । तृष्णा विषलतारूपा मूर्छाम् एव प्रयच्छति
Desire, which brings about delusion and fear, takes the form of a poisonous creeper and causes a stupefaction of the mind.
यदा यदोदेति तदा महामोहप्रदायिनी । तृष्णा कृष्णनिशेवेयम् अनन्तान्ध्यविकारिणी
Whenever it arises, this desire bestows great delusion; it is like a dark night, endless and ever-changing in its blindness.
कल्पानलशिखादाहं सोढुं शक्ता हरादयः । तृष्णानलशिखादाहं सोढुं शक्ता न केचन
Even deities like Shiva can endure the burning flames of the cosmic fire, but none can withstand the scorching flames of desire.
तीक्ष्णा कृष्णा सुदीर्घा च वहत्य् अङ्गे सदा निजे । शीतलेवासुखोदर्का घोरा तृष्णाकृपाणिका
Sharp, dark, and exceedingly long, the blade of desire always resides in one's own being; though cold in appearance, it brings terrible suffering.
यान्य् एतानि दुरन्तानि दुर्धराण्य् उद्धतानि च । तृष्णावल्ल्याः फलानीह तानि दुःखानि राघव
All these relentless, uncontrollable, and wild sufferings, O Raghava, are the fruits here of the creeper of desire.
अदृश्यैवात्ति मांसास्थिरुधिरादि शरीरकात् । मनोबिलविलीनैषा तृष्णावनशुनी नृणाम्
Invisible, it consumes flesh, bone, blood, and more from the body; this dog of the forest called desire devours people, having merged with the mind.