चिरं प्रबोधम् आसाद्य चित्ते ऽवितततां गते । दश मोक्षा न वाञ्छ्यन्ते किम् उतैको हि मोक्षकः
But when awakening is attained after a long time, and the mind has become expansive, not even ten liberations are desired, let alone a single one.
अयं मोक्षस् त्व् अयं बन्धः पेलवां कलनाम् इमाम् । परित्यज्य महात्यागी त्वं त्वम् एव भवाभवः
This is liberation, this is bondage—abandoning this feeble notion completely, the truly great renouncer realizes: you yourself are existence and non-existence.
परिगलितविकल्पतां प्रयातस् सगरसुतौघनिखातमेखलाङ्कम् । अवनिवलयम् अन्तरस्तसङ्गश् चिरम् अनुपालय सर्वदोदितश्रीः
Having reached the state where all doubts have melted away, with the girdle of the ocean’s waves encircling the earth, maintain for a long time the glory that arises everywhere, with all inner attachment cast aside.
लीलयापश्यति वपुः कलनात्मनि जायते । रम्यस्यापश्यतो वक्त्रं हृदि दौरूप्यधीर् इव
By play, one perceives the body; from conceptualization, it arises; but for one who does not perceive the beautiful face, there is a sense of baseness in the heart, as if of inferior metal.
तद्वशाद् इयम् आयाता महती मेदुरोदरा । माया मदमहाशक्तिस् सुरास्वादलवाद् इव
By its influence, this vast, dense-bellied illusion has arisen—great Maya, the power of delusion—just as the taste for wine comes from a drop of liquor.
तयानया विकारिण्या तदतद्भावभूतया । इदं सम्पन्नम् अखिलं तापाद् इव मरौ पयः
By this ever-changing Maya, which assumes the forms of both real and unreal, all this has come into being, just as water appears on a mirage-heated plain.
मनो बुद्धिर् अहङ्कारो वासनाश् चेन्द्रियाण्य् अपि । एवङ्कल्पितनामाङ्कस् स्फुरत्य् आत्माब्धिर् अम्बुभिः
Mind, intellect, ego, tendencies, and even the senses—all these, bearing imagined names and marks, arise and shine forth like waters from the ocean of the Self.
चित्ताहङ्कारयोर् द्वित्वं वचस्य् अस्ति न वस्तुतः । यच् चित्तं स ह्य् अहङ्कारो यो ऽहङ्कारो मनो हि तत्
The duality of mind and ego exists only in speech, not in reality; what is called mind is indeed ego, and what is called ego is truly mind.
व्यतिरिक्तं हिमाच् छौक्ल्यम् इति सङ्कल्प्यते यथा । मुधैव कल्प्यते भेदश् चित्ताहङ्कारयोस् तथा
Just as whiteness is imagined as separate from snow, so too is the distinction between mind and ego merely imagined, and not real.
मनोऽहङ्कारयोर् अन्तर् द्वयोर् एकतरक्षये । क्षीणे द्वे एव हि यथा पटशौक्ल्ये पटक्षये
Between mind and ego, if either one of the two ceases, both are indeed destroyed, just as when the whiteness of cloth is gone, the cloth itself is also gone.
तुच्छां मोक्षधियं त्यक्त्वा बन्धबुद्धिं तथैषणाः । सुवैराग्यविवेकाभ्यां केवलं क्षपयेन् मनः
Abandoning vain thoughts of liberation and notions of bondage, one should, through true dispassion and discernment, simply dissolve the mind.
मोक्षो मे ऽस्त्व् इति चिन्ता चेज् जाता तद् व्युत्थितं मनः । मननोत्के मनस्य् उच्चैर् वपुर् दोषाय केवलम्
If the thought arises, 'May I attain liberation,' then the mind has become restless; when the mind is agitated by such thinking, it only brings harm to the body.
आत्मन्य् अतीते सर्वस्मात् सर्वरूपे ऽथ वा तते । को बन्धः कश् च वा मोक्षो निर्मूलं मननं कुतः
When the Self is beyond all, or is everything, or is that which pervades all forms, then what is bondage, what is liberation, and from where does rootless thought arise?
वायुस् स्पन्दनधर्मत्वाद् यदा लगति देहके । तदा स्फुरति हस्ताङ्गरसनापल्लवावली
When the wind, by its nature of vibration, enters the body, then the series of hands, limbs, tongue, and tender shoots (senses) begin to move.
पादपे पल्लवश्रेणीं चालयत्य् अनिलो यथा । तथैवाङ्गावलीं वायुर् देहे सञ्चालयत्य् अलम्
Just as the wind stirs a row of new leaves on a tree, so too does the wind cause the limbs of the body to move.
चित् सर्वव्यापिनी सूक्ष्मा न चला न च चाल्यते । न स्वतस् स्पन्दम् आयाति देवाचल इवानिलैः
Consciousness is all-pervading, subtle, unmoving, and cannot be moved; it does not stir of itself, like a mountain that is not shaken by the wind.
प्रतिबिम्बितसर्वार्था केवलं स्वात्मनि स्थिता । प्रकाशयति बोधेन जगन्तीमानि दीपवत्
Reflecting all things, it abides solely in itself; by its awareness, it illumines these worlds, like a lamp.
तत्र को ऽयं मुधा मोहो भवताम् अतिदुःखदः । अयं सो ऽहं ममाङ्गानि ममेदं चेति दुर्धियाम्
Then what is this pointless delusion of yours, which brings such intense suffering—this notion, 'I am this, these are my limbs, this is mine,' arising in those of confused understanding?
अनिच्छलोलत्वान् नुन्नदृषदारावराशिवत् । ज्ञत्वकर्तृत्वभोक्तृत्वक्रिया समुपलभ्यते
Because of its inherent stillness and immobility, like a firmly fixed rock, the notions of knowing, doing, enjoying, and action are merely perceived.
तत्रायम् आत्मा सम्मन्ता भोक्ता कर्तेति जायते । मुधैवाज्ञानतापोत्था मृगतृष्णेव वासना
There, the self is imagined as the approver, the enjoyer, the doer; but this is only a delusion born of ignorance, like the longing for water in a mirage.
अज्ञातैषा मनोमत्तमृगं विषयतर्षुलम् । असत्यैव हि सत्येव मृगतृष्णेव कर्षति
When not understood, this (ignorance) drives the mind, like a mad deer, pierced by the thirst for sense-objects; though unreal, it drags one as if it were real, just like a mirage.
विज्ञाता सत्यरूपेयं नाशं याति पलायते । विप्रमध्यात् परिज्ञाता यथा चण्डालकन्यका
When recognized as it truly is, this (ignorance) vanishes and flees; when discerned by the wise, it departs like an outcaste girl (when recognized for who she is).
अविद्या सम्परिज्ञाता न मनः परिकर्षति । मृगतृष्णा परिज्ञाता तर्षुलं नापकर्षति
When ignorance is fully understood, it no longer drags the mind; just as, when a mirage is recognized, it no longer draws the thirsty.
परमार्थावबोधेन समूलं राम वासना । दीपेनेवान्धकारश्रीर् गलत्य् आलोक एति च
By the realization of the highest truth, O Rama, latent tendencies are uprooted; just as darkness vanishes and light appears when a lamp is lit.
नास्त्य् अविद्येति सञ्जाते निश्चये शास्त्रयुक्तितः । गलत्य् अविद्या तापेन तुषारकणिका यथा
When, through reasoning based on scripture, the conviction arises that ignorance does not exist, ignorance melts away under the heat of knowledge, like frost under the sun.
देहस्यास्य जडस्यार्थे किं भोगैर् इति निश्चयी । भिनत्त्य् आशामयं ज्ञानी पञ्जरं केसरी यथा
Firm in the understanding that there is no purpose in enjoyments for this inert body, the wise one shatters the cage of desire, like a lion breaking free.
आशापरिकरे राम नूनं परिहृते हृदः । पुमान् आगतसौन्दर्यो ह्लादम् आयाति चन्द्रवत्
O Rama, when the collection of desires is truly abandoned from the heart, a person attains a beauty and delight like the moon.
परां शीतलताम् एति वृष्टिधौत इवाचलः । निर्वृतिं परमां धत्ते प्राप्तराज्य इवाधनः
He attains supreme coolness, like a mountain washed by rain; he enjoys the highest bliss, like a poor man who has gained a kingdom.
शोभते ऽमलया लक्ष्म्या शरदीव नभस्तलम् । आत्मन्य् एव न मात्य् उच्चैः कल्पस्यान्त इवार्णवः
He shines with spotless fortune, like the autumn sky; he does not swell with pride in himself, like the ocean at the end of the age.
भवत्य् अपेतसंरम्भो वृष्टमूक इवाम्बुदः । तिष्ठत्य् आत्मनि संवेत्ता प्रशान्त इव वारिधिः
He becomes free from agitation, like a cloud emptied of rain; he abides in his own self, like a calm ocean.