सर्वेषाम् एव जन्तूनां संविद् धृदयम् उच्यते । न देहावयवैकांशो जडो जीर्णोपलोपमः
For all living beings, consciousness is called the heart; it is not a mere inert part of the body, like a worn-out stone.
तस्मात् संविन्मये शुद्धे हृदये ऽत्र विवासनम् । बलान् नियोजिते चित्ते प्राणस्पन्दो निरुध्यते
Therefore, when the mind is forcibly established in this pure, consciousness-filled heart, the movement of the vital breath is restrained.
एभिः क्रमैर् अथान्यैश् च नानासङ्कल्पकल्पितैः । नानादैशिकवक्त्रस्थैः प्राणस्पन्दो निरुध्यते
By these methods, and by others imagined through various intentions, and taught by teachers from different regions, the movement of the vital breath is restrained.
अभ्यासेन निराबाधम् एतास् ता योगयुक्तयः । उपायताम् उपायान्ति भव्यस्य भवभेदने
Through practice, these yogic methods, free from obstacles, become effective means for the noble one to bring about the dissolution of worldly existence.
अभ्यासाद् दृढतां याताद् वैराग्यपरिलाञ्छितात् । यथावासनम् आयामः प्राणानां सफलस् स्मृतः
When, through practice, firmness is attained, marked by dispassion, then the regulation of the vital breaths, according to one's seat, is considered fruitful.
भ्रूनासातालुसंस्थासु द्वादशाङ्गुलकोटिषु । अभ्यासाच् छाम्यति प्राणो दूरे गिरिनदी यथा
Through practice, the breath comes to rest within the twelve-finger span situated at the root of the palate and the base of the uvula, just as a river or stream recedes into the distance.
भूयो भूयश् चिराभ्यासाज् जिह्वाप्रान्तेन तालुनि । घण्टिका स्पृश्यते प्राणा येनोर्ध्वेन वहन्त्य् अलम्
Again and again, through long practice, the tip of the tongue touches the palate near the uvula, by which the upward-moving breaths are easily directed.
विकल्पबहुलास् त्व् एते स्वभ्यासेन समाधयः । परमोपशमायाशु सम्प्रयान्त्य् अविकल्पताम्
These states of concentration, though initially full of mental fluctuations, quickly become free of such distinctions through one’s own practice, leading swiftly to supreme tranquility.
आत्मारामो वीतशोको भवत्य् अन्तस्सुखः पुमान् । अभ्यासाद् एव नान्यस्मात् तस्माद् अभ्यासवान् भव
A person becomes self-delighted, free from sorrow, and inwardly content solely through practice and not by any other means; therefore, be steadfast in practice.
अभ्यासेन परिस्पन्दे प्राणानां क्षयम् आगते । मनः प्रशमम् आयाति निर्वाणम् अवशिष्यते
When, through practice, the movement of the breaths ceases, the mind attains calm, and liberation alone remains.
वासनावलितं जन्म मोक्षो निर्वासनं मनः । प्राणश् च राम गृह्णाति यथेच्छसि तथा कुरु
Birth is shaped by impressions; liberation is the mind free of impressions. O Rama, the breath follows as you wish—do accordingly.
प्राणस्पन्दो मनोरूपं तस्मात् संसृतिसम्भ्रमः । तस्मिन्न् एव शमं याते क्षीयते संसृतिज्वरः
The movement of the breath is the form of the mind; thus, the confusion of worldly existence arises. When that movement is calmed, the fever of worldly existence is destroyed.
विकल्पसङ्क्षयाज् जन्तोः पदं तद् अवशिष्यते । यतो वाचो निवर्तन्ते समस्तकलनान्विताः
When all mental distinctions are dissolved, that state alone remains, from which speech, along with all conceptualizations, turns back.
यत्र सर्वं यतस् सर्वं यत् सर्वं सर्वतश् च यत् । यत्र नेदं यतो नेदं यन् नेदं नेदृशं च यत्
Where all arises, from where all proceeds, what is all, and what is everywhere; where this is not, from where this is not, what is not this, and what is not like this.
विनाशित्वाद् विकल्पित्वाद् गुणित्वान् निर्गुणात्मनः । यस्य नो सदृशो दृश्ये दृष्टान्तः कश्चिद् एव हि
Because of perishability, diversity, and qualities, nothing is comparable or analogous to the qualityless essence.
स्वादनी सर्वशालीनां दीपिका सर्वतेजसाम् । कलना सर्वकामानां यतश् चिच्चन्द्रिकोदिता
It is the delight of all enjoyers, the lamp of all radiances, the calculation of all desires, from which the moonlight of consciousness has arisen.
यत्सङ्कल्पतरोर् बह्व्यस् संसारफलपङ्क्तयः । अनारतं बहुरसा जायन्ते च पतन्ति च
From the tree of intention, many rows of fruits of worldly existence are born and fall continuously, with abundant flavors.
तत् पदं सर्वसीमान्तम् अवलम्ब्य महामतिः । यस् स्थितस् स्थिरधीस् तज्ज्ञस् स जीवन्मुक्त उच्यते
Relying on that supreme state, which is the boundary of all, the great-minded one who stands firm in it, knowing it, is called liberated while living.
विगतसर्वसमीहितकौतुकस् समुपशान्तहिताहितकल्पनः । सकलसंव्यवहारसमाशयो भवति मुक्तमनाः पुरुषोत्तमः
The supreme person, whose mind is liberated, free from all desires and curiosities, whose notions of benefit and harm are pacified, and whose involvement in all dealings is relinquished.
योगयुक्त्यास्य चित्तस्य शम एवं निरूपितः । सम्यग्ज्ञानम् इदानीं मे कथयानुग्रहात् प्रभो
Through the practice of yoga, the tranquility of this mind has thus been explained; now, by your grace, O Lord, tell me the true knowledge.
अनाद्यन्तावभासात्मा परमात्मेह विद्यते । इत्य् एकनिश्चयस् स्फारस् सम्यग्ज्ञानं विदुर् बुधाः
Here, the supreme Self exists as the essence of appearance without beginning or end; this is the single, clear certainty, which the wise know as true knowledge.
इमा घटपटाकारपदार्थशतशक्तयः । आत्मैव नान्यद् अस्तीति निश्चयस् सम्यगीक्षणम्
The certainty that all these hundreds of objects, such as pots and cloths, are nothing but the Self and nothing else, is true insight.
असम्यग्वेदनाज् जन्म मोक्षस् सम्यगवेक्षणात् । असम्यग्वीक्षणाद् रज्जुस् सर्पो नो सम्यगीक्षणात्
Birth arises from incorrect understanding; liberation comes from correct seeing. Just as a rope is mistaken for a snake by faulty perception, but not when seen rightly.
सङ्कल्पांशविनिर्मुक्ता संवित् संवेद्यवर्जिता । संविद् आद्याभिर् आख्याभिर् मुक्तास्तीह हि नेतरत्
Consciousness, free from the fragments of thought and devoid of objects to be known, is here liberated from all primary names—nothing else is so.
सा शुद्धरूपा विज्ञाता परमात्मेति कथ्यते । बुद्धा त्व् अशुद्धरूपान्तर् अविद्येत्य् उच्यते बुधैः
When known in its pure form, it is called the Supreme Self; but when it appears as impure, the wise call it ignorance.
संवित्तिर् एव संवेद्यं नानयोर् द्वित्वकल्पना । चिनोत्य् आत्मानम् आत्मैव रामैवं नान्यद् अस्ति हि
Consciousness itself is the object of consciousness; there is no imagining of duality between the two. The Self perceives itself—O Rama, thus, there is truly nothing else.
यथाभूतार्थदर्शित्वम् एतावद्भुवनत्रये । यद् आत्मैव जगत् सर्वम् इति निश्चित्य पूर्णता
True vision of reality in all the three worlds is only this: the firm conviction that the entire universe is the Self alone—this is fullness.
सर्वम् आत्मैव किंनिष्ठौ भावाभावौ क्व वास्थितौ । क्व बन्धमोक्षकलने किम् अन्यद् राम शोच्यते
If all is truly the Self, then where are existence and non-existence established? Where is bondage or liberation to be measured? What else, O Rama, is there to grieve over?
न चित्तम् अन्यन् नो चेत्यं ब्रह्मैवेदं विजृम्भते । सर्वं एकं परं व्योम क्व मोक्षः कस्य बद्धता
There is no mind as something other, nor anything to be thought of; only Brahman unfolds here. All is one supreme space—where is liberation, and for whom is bondage?
ब्रह्मेदं बृंहिताकारं बृहद् बृंहद् अवस्थितम् । दूरम् अस्तमितद्वित्वं भवात्मैव त्वम् आत्मना
This Brahman, vast in form, is the great expanse, abiding as the infinite; far beyond the setting of duality, you are truly the very Self by your own Self.