दृश्यदर्शनसम्बन्धसुखम् आत्मवपुर् विदुः । तद् दृश्यावलितं बद्धं तन्मुक्तं मुक्तम् उच्यते
The wise know the happiness in the connection of seer and seen as the form of the Self; when bound to the seen, it is called bondage, when freed from it, it is called liberation.
दृश्यदर्शनसम्बन्धसुखसंविद् अनामया । क्षयातिशयमुक्ता चेत् तन् मुक्तिस् सोच्यते बुधैः
That awareness which is free from affliction, which is happiness arising from the connection of seer and seen, and which is liberated from increase and decrease—this, the wise call liberation.
दृश्यदर्शनसम्बन्धे यानुभूतिस् स्वगोचरा । दृश्यदर्शननिर्मुक्ता ताम् आलम्ब्य भवाभवः
The experience that arises within oneself through the connection of seer and seen, when freed from both seer and seen, becomes the basis for the cycle of birth and death.
सौषुप्ती दृष्टिर् एषा हि यात्य् एवं सम्प्रकाशताम् । एवं च याति तुर्यत्वम् एवं मुक्तिर् इति स्मृता
This vision, which is like deep sleep, becomes manifest in this way; thus it attains the state called 'the fourth' (turya), and this is known as liberation.
दृश्यदर्शनमुक्तायां युक्तायां परया धिया । दृश्यदर्शनसम्बन्धसंविद्य् अस्यां तु राघव
When one is established in supreme understanding, free from seer and seen, then, O Raghava, the awareness of the connection between seer and seen remains only in that (supreme) intellect.
नात्मा स्थूलो न चैवाणुर् न प्रत्यक्षो न चेतनः । नाचेतनो न च जडो न चैवासन् न सन्मयः
The Self is not gross, nor minute, nor directly perceivable, nor conscious, nor unconscious, nor inert, nor non-existent, nor composed of existence.
नाहं नान्यो न चैवैको नानेको नाप्य् अनेकवान् । नाभ्याशस्थो न दूरस्थो नैवास्ति न च नास्ति च
I am not myself, nor another, nor am I one, nor many, nor possessed of multiplicity; I am neither near nor far, I neither exist nor do I not exist.
नाप्राप्यो नापि च प्राप्यो न चासर्वो न सर्वगः । न पदार्थो नापदार्थो नापञ्चात्मा न पञ्च च
I am neither unattainable nor attainable, neither all nor pervading all; I am not an object nor a non-object, not composed of five elements nor the five themselves.
यद् इदं दृश्यतां प्राप्तं मनष्षष्ठेन्द्रियास्पदम् । तदतीतं पदं यत् स्यात् तन् न किञ्चिद् इवेहितम्
That which has come to be seen, which is the domain of mind and the six senses—whatever state transcends that, in that nothing at all is undertaken.
यथाभूतम् इदं सम्यग् ज्ञस्य सम्पश्यतो जगत् । सर्वम् आत्ममयं विद्वन् नास्त्य् अनात्ममयं क्वचित्
When one who knows truly perceives this world as it is, he sees all as pervaded by the Self; nowhere does he find anything that is not of the Self.
काठिन्यद्रवणस्पन्दस्वावकाशावलोकने । आत्मैव सर्वं सर्वेषु भूवार्यनिलखाग्निषु
In hardness, fluidity, motion, and the perception of space—within earth, water, air, fire, and ether—the Self alone exists in all.
सत्तैवास्ति न वस्तूनां यया नाम विना चिता । व्यतिरिक्तं ततो ऽस्तीति विद्धि प्रोन्मत्तजल्पितम्
Only existence itself is real for things; apart from the awareness by which they are named, nothing else exists. To think otherwise, know it as the babbling of one deranged.
एको जगन्ति सकलानि समस्तकालकल्पक्रमान्तरगतानि गतागतानि । आत्मैव नेतरकलाकलनास्ति काचिद् इत्थम्मतिर् भव भवातिगतो महात्मन्
The one Self alone is all the worlds, throughout all the cycles of time, in coming and going; there is no calculation of any other principle. With this understanding, O great soul, be one who has gone beyond becoming.
एवंविचारया दृष्ट्या द्वैतत्यागेन राघव । स्वो भावः प्राप्यते तज्ज्ञैस् तज्ज्ञैश् चिन्तामणिर् यथा
By such inquiry and vision, by abandoning duality, O Raghava, one's own true nature is attained by the wise, just as the wish-fulfilling gem is obtained by those who know it.
अथेमाम् अपरां दृष्टिं शृणु रामानया यथा । द्रक्ष्यस्य् आत्मानम् अचलं भविष्यसि च दिव्यदृक्
Now hear of this other vision, O Rama, by which you will see your Self as unshakable and will possess divine sight.
अहं खम् अहम् आदित्यो दिशो ऽहम् अहम् अप्य् अधः । अहं दैत्या अहं देवाश् शैलाश् चाहम् अहं महः
I am the sky, I am the sun, I am the directions, and I am below as well; I am the demons, I am the gods, I am the mountains, and I am the great radiance.
तमो ऽहम् अहम् अभ्राणि भूसमुद्रादिकं त्व् अहम् । रजो वायुर् अथाग्निश् च जगत् सर्वम् इदं त्व् अहम्
I am darkness, I am the clouds, I am earth, ocean, and the rest; I am passion, I am wind and fire, and this entire world is truly myself.
जगत्त्रये ऽहं सर्वत्र स आत्मैव किल स्थितः । को ऽहं किम् अन्यद् इह हि द्वित्वम् एकस्य कीदृशम्
In the three worlds, I alone am present everywhere as that very Self; who am I, and what else is here? For how could there be duality in the one?
इति निश्चयवान् अन्तर् नूनम् आत्मतया जगत् । पश्यन् हर्षविषादाभ्यां नावशः परिभूयते
Thus firmly resolved within, truly perceiving the world as the Self, one is not helplessly overcome by either joy or sorrow.
मन्मये ऽस्मिन् किल जगत्य् अखिले संस्थिते ऽनघ । किम् आत्मीयं परं किं स्यात् कमलेक्षण कथ्यताम्
O sinless one, when this entire world is indeed established in me, what could be called 'mine' or 'other'? Speak, O lotus-eyed one.
किं तज्ज्ञव्यतिरेकेण विद्यते यद् उपागमे । हर्षम् एतु विषादं वा विनाशे ज्ञो जगन्मयः
What exists apart from the knower, such that, upon its attainment, joy or sorrow might arise? The knower, being of the nature of the world, is unaffected by destruction.
अहङ्कारदृशाव् एते सात्त्विके द्वे विनिर्मले । तत्त्वज्ञानात् प्रवर्तेते मोक्षदे पारमार्थिके
These two pure and sattvic forms of ego-sense and perception arise from true knowledge; they are supreme, leading to liberation.
परो ऽणुस् सकलातीतरूपो ऽहं त्व् इत्य् अहङ्कृतिः । प्रथमा सर्वम् एवाहम् इत्य् अन्योक्ता रघूद्वह
The first is the sense of 'I am the supreme, the subtle, beyond all'; the other, O descendant of Raghu, is the assertion 'I am all this.'
अहङ्कारदृग् अन्या तु तृतीया विद्यते ऽनघ । देहो ऽहम् इति तां विद्धि दुःखायैव न शान्तये
There is yet a third, O sinless one, a different form of ego-sense and perception: know it as 'I am the body'—it leads only to suffering, not to peace.
अथ वैतत् त्रयम् अपि त्यक्त्वा सकलसिद्धये । यथेच्छं तद् उपालम्ब्य तिष्ठावष्टब्धतत्पदः
But, abandoning even these three for the attainment of all perfection, remain steadfast in that state, adopting whatever approach you wish.
सर्वातीतस्वरूपो ऽपि सर्वसत्तातिगो ऽपि च । स्वसत्तापूरितजगद् अस्त्य् एवात्मा प्रकाशकः
Even though his nature transcends all, and he surpasses all beings, the Self alone fills the world with its own being and shines forth as its illuminator.
स्वानुभूत्यैव पश्याशु स एवासि सदोदितः । संशयं हृदयग्रन्थिं त्यज तत्त्वविदां वर
See this directly through your own experience; you are ever that which has arisen. O best among those who know the truth, abandon the knot of doubt in your heart.
नात्मास्त्य् अनुमया राम न चाप्तवचनादिना । सर्वदा सर्वथा सर्वं स प्रत्यक्षानुभूतितः
O Rama, the Self cannot be known by inference nor by authoritative statements; always, in every way, everything is directly experienced as that.
यद् इदं दर्शनं स्पन्दः किञ्चिद् यत् संविदाद्य् अपि । तत् सर्वम् आत्मा भगवान् दृश्यदर्शनवर्जितः
Whatever is seen, whatever movement, whatever awareness or anything else— all of it is the Self, the blessed one, devoid of both the seen and the seer.
न सन् नासद् असौ देवो नाणुर् नापि महान् असौ । नाप्य् एतयोर् दृशोर् मध्यं स एवेदं च सर्वशः
He is neither existence nor non-existence, neither a god nor an atom nor vast; nor is he the middle between these two. He alone is all this, entirely.