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.
परं धैर्यम् उपादत्ते स्थैर्यं मेरुर् इवाचलः । राजते स्वस्थया लक्ष्म्या शान्तेन्धन इवानलः
He acquires supreme courage, steadfast like Mount Meru; he radiates with his own natural prosperity, like a fire whose fuel is spent.
भवत्य् आत्मनि निर्वाणः प्रशान्त इव दीपकः । दृष्टिम् आयाति परमां नरः पीतामृतो यथा
Liberation arises within oneself, like a lamp that has become calm; a person attains the highest vision, as one who has drunk the nectar of immortality.
अन्तर्दीपो घट इव मध्यज्वाल इवानलः । स्फुरद्दीप्तिर् मणिर् इव प्रयात्य् अन्तः प्रकाशताम्
Like a lamp shining inside a jar, like fire with a central flame, like a jewel radiating light, he attains inner illumination.
सर्वात्मकं सर्वगतं सर्वेशं सर्वनायकम् । सर्वाकारं निराकारं स्वम् आत्मानं प्रपश्यति
He perceives his own Self as all-pervading, present everywhere, the lord of all, the leader of all, of every form and yet formless.
हसत्य् अलम् अतीतास् ताः पेलवा दिवसावलीः । यासु स्मरशरश्रेणीचपलं चित्तम् अच्छिनत्
He laughs at those feeble days now past, in which his mind, restless as a row of Cupid’s arrows, was cut down.
सङ्गरङ्गविनिष्क्रान्तश् शान्तमानमनोज्वरः । अध्यात्मरतिर् आसीनः पूर्णपावनमानसः
Having departed from the battlefield of passions, with the fever of the mind calmed, he sits delighting in the Self, his mind completely purified.
निर्मृष्टकामपङ्काङ्कश् छिन्नजन्मनिबन्धनः । द्वन्द्वदोषभयोन्मुक्तस् तीर्णसंसारसागरः
With the stains of desire cleansed away, the bonds of birth severed, freed from the womb of duality’s faults, he has crossed the ocean of worldly existence.
प्राप्तानुत्तमविश्रान्तिर् लब्धालभ्यपदास्पदः । अनिवर्तिपदं प्राप्तः कर्मणाम् अन्तम् आगतः
He has attained supreme rest, reached the state that is rarely attained, arrived at the point of no return, and come to the end of all actions.
सर्वाभिवाञ्छितारम्भो न किञ्चिद् अपि वाञ्छति । सर्वानुमोदितानन्दो न किञ्चिद् अनुमोदते
Though he initiates all that is desired, he desires nothing; though he is the joy of all, he himself delights in nothing.
न ददाति न चादत्ते न स्तौति न च निन्दति । नास्तम् एति न चोदेति न तुष्यति न शोचति
He neither gives nor takes, neither praises nor blames; he neither sets nor rises, neither rejoices nor grieves.