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.
स एवेदं च वदति स च वक्तुं न युज्यते । न तदन्यद् इदं नैतत् पश्य मायाम् अनामयाम्
He alone speaks as this, yet speaking does not truly apply to him. This is not other than that, nor is it not that; behold the flawless illusion.
नात्मायम् अयम् अप्य् आत्मा सञ्ज्ञाभेद इति स्वयम् । तेनैव सर्वगतया शक्त्या स्वात्मनि कल्पितः
This is not the Self, nor is that the Self; the difference in names arises by itself. By that all-pervading power, it is imagined within the Self.
संस्थितस् स हि सर्वत्र त्रिषु कालेषु भासुरः । सूक्ष्मत्वात् सुमहत्त्वाच् च केवलं न विभाव्यते
He is established everywhere, radiant in all three times; because of his subtlety and vastness, he simply cannot be perceived.
सत्स्व् अनन्तपदार्थेषु जीवत्वेनाभिबिम्बति । आत्मा पुर्यष्टकादर्शे स्वभाववशतस् स्वतः
Among the countless objects, the Self is reflected as the living being, just as it appears in the mirror of the eightfold subtle body, by its own nature and of itself.
पुर्यष्टकोदयाद् एव स्वयम् आत्मानुभूयते । सर्वदा सर्वसंस्थः खे घनस्पन्दाद् इवानिलः
Only through the arising of the eightfold subtle body does the Self become experienced; always present in all, like the wind arising from the movement of dense space.
चिदात्मा सर्वगो व्यापी न क्वचिन् नाम न स्थितः । यद्वत् सर्वपदार्थानां सत्ता तद्वन् महेश्वरः
The consciousness-Self is all-pervading, all-encompassing, established nowhere in particular, and has no name—just as the existence of all objects is, so too is the Supreme Lord.
सति पुर्यष्टके तस्मिञ् जीवस् स्फुरति नोपलः । सति वायाव् इव रजस् सति दीप इवेक्षणम्
When the eightfold subtle body exists, the living being shines forth, not otherwise—just as dust exists when there is wind, or sight when there is a lamp.
इयं पुर्यष्टकस्येच्छा स्वात्मन्य् एवात्मनि स्थिते । सति स्फुरत्य् अभ्युदिते भानाव् इव जनैषणा
This desire of the eightfold subtle body abides only in the Self, established in itself; it arises when present, like the longing for people when the sun has risen.
यदि सूर्ये स्थिते व्योम्नि तद्वशोदितसंस्थितिः । नश्यति व्यवहारो ऽयं भास्वतः किम् उपागतम्
If, with the sun established in the sky, its arising and setting depend on it, then all worldly activity ceases—what remains when the shining one has arrived?
यद्य् आत्मनि स्थिते देवे तत्सत्तालब्धसंस्थितिः । देहो नाशम् उपायाति तत् किम् उन्नष्टम् आत्मनः
If, with the divine Self established in itself, the body exists only by gaining its being from that, then even if the body perishes, what is lost for the Self?