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?
न जायते न म्रियते नाभिवाञ्छति नोज्झति । न मुक्तो न च बद्धो ऽयम् आत्मा सर्वस्य सर्वदा
This Self is never born, never dies, does not desire, does not abandon, is not liberated, nor is it bound—this is always the Self of all.
आत्मावबोधाभ्युदिता निरात्मन्य् आत्मतां गता । सर्परज्जुभ्रमाकारा भ्रान्तिर् दुःखाय केवलम्
When self-awareness arises in what is devoid of self, the sense of self is attained; like the illusion of a snake in a rope, this delusion exists only for suffering.
अनादित्वान् न जातो ऽयम् अजातत्वान् न नश्यति । आत्मात्मव्यतिरिक्तं तु नाभिवाञ्छत्य् असम्भवात्
Because it is beginningless, this is not born; because it is unborn, it does not perish. The self does not desire anything apart from itself, for such a thing is impossible.
दिक्कालाद्यनवच्छेदान् न बद्धो ऽयं कदाचन । बन्धाभावे ऽप्य् अमुक्तिस् स्याद् अमोक्षस् तेन स स्मृतः
Because it is not limited by directions, time, or other distinctions, it is never bound. Even in the absence of bondage, liberation may not occur; thus, it is called non-liberation.
एवङ्गुणविशिष्टो ऽयम् आत्मा सर्वस्य राघव । अविचारवशान् मूढो लोको ऽयं परिरोदिति
Thus, endowed with these qualities, this self is present in all, O Rāghava. Yet, under the sway of lack of inquiry, this world, deluded, laments.
सम्यगालोकिताशेषपूर्वापरजगत्क्रमः । मा शोकं गच्छ सुमते मौर्ख्योपहतलोकवत्
Having rightly observed the entire sequence of worlds, past and future, do not grieve, O wise one, like the world afflicted by ignorance.
द्वे एव कलने त्यक्त्वा मोक्षबन्धात्मिके सदा । विदुषा व्यवहर्तव्यं यन्त्रेणेवात्ममौनिना
Always abandoning only the two constructs of liberation and bondage, the wise should act, remaining silent within, like a machine.
न मोक्षो नभसः पृष्ठे न पाताले न भूतले । मोक्षो हि चेतो विमलं सम्यग्ज्ञानावबोधितम्
Liberation is not on the surface of the sky, nor in the netherworld, nor on earth; liberation is the mind purified, awakened by true knowledge.
सकलाशास्व् असंसक्त्या यस् स्वयं चेतसः क्षयः । स मोक्षनाम्ना कथितस् तत्त्वज्ञैर् आत्मदर्शिभिः
The complete cessation of all desires, through non-attachment, is called liberation by those who know reality and have seen the self.
यावत् प्रबोधो विमलो नोदितस् तावद् एव सः । मौर्ख्यदीनतया राम भक्त्या मोक्षो ऽभिवाञ्छ्यते
O Rama, as long as pure awakening has not arisen, liberation is desired through devotion, due to ignorance and weakness.