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.
सम्यगालोकिते रूपे काष्ठपाषाणवाससाम् । मनाग् अपि न भेदो ऽस्ति क्वापि सङ्कल्पनोन्मुखः
When the forms of wood, stone, and cloth are rightly perceived, there is not the slightest difference anywhere, except as prompted by imagination.
आदाव् अन्ते च संशान्तं स्वरूपम् अविनाशि यत् । वस्तूनाम् आत्मनश् चैव तन्मयो भव राघव
In the beginning and at the end, the essential nature is peaceful and indestructible; it is the reality of all things and of the Self—become that, O Raghava.
द्वैताद्वैतसमुद्भूतैर् जरामरणविभ्रमैः । स्फुरत्य् आत्मभिर् आत्मैव चित्रैर् अम्ब्व् इव वीचिभिः
The Self alone appears, through the illusions of birth and death arising from duality and nonduality, as diverse selves—just as water appears as various waves.
शुद्धम् आत्मानम् आलम्ब्य नित्यम् अन्तस्स्थया धिया । यस् स्थितस् तं क आत्मेशं भोगो वञ्चयितुं क्षमः
Relying on the pure Self, always established with inward, steady understanding—who is able to deceive that Lord of the Self with enjoyment?
कृतस्फारविचारस्य मनो भोगादयो ऽरयः । मनाग् अपि न भिन्दन्ति शैलं मन्दानिला इव
For one whose inquiry has become expansive, enjoyments and the like are enemies; they do not disturb him in the least, just as gentle breezes do not move a mountain.
अविचारिणम् अज्ञानं मूढम् आशापरायणम् । निगिरन्तीह दुःखानि बका मत्स्यम् इवाजलम्
For the undiscriminating, ignorant, and deluded, whose refuge is desire, sufferings here swallow them up, just as a crane swallows a fish in water.
जगद् आत्मैव सकलम् अविद्या नास्ति कुत्रचित् । इति दृष्टिम् अवष्टभ्य सम्यग्रूपां स्थिरो भव
The entire world is only the Self; ignorance does not exist anywhere. Holding firmly to this clear vision, remain steadfast in your true form.
नानात्वम् अस्ति कलनासु न वस्तुतो ऽन्तर् नानाविधासु सरसीषु जलाद् इवान्यत् । इत्य् एकनिश्चयमयः पुरुषो विमुक्त इत्य् उच्यते समवलोकितसम्यगर्थः
Diversity exists only in concepts, not in reality—just as there is no real difference among the many waters in various lakes. One who is firmly established in this understanding, who truly perceives things as they are, is called liberated.
इदम् अन्तः कलयतो भोगान् प्रति विवेकिनः । पुरस्स्थितान् अपि सदा स्पृहैवाङ्ग न जायते
O dear one, for the discerning person who perceives these enjoyments as mere mental constructs, even when pleasures are present before him, desire for them never arises.
चक्षुर् आलोकनायैव जीवस् तु सुखदुःखयोः । भारायैव बलीवर्दो भोक्ता द्रव्यस्य नायकः
The eye exists only for seeing; the living being experiences pleasure and pain; the ox bears burdens; the enjoyer is not the master of the objects.