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.
नयने रूपनिर्मग्ने क्षोभः क इव देहिनः । गर्दभे पल्वलोन्मग्ने कैव सेनापतेः क्षतिः
When the eyes are absorbed in forms, what disturbance is there for the embodied one? Just as, when a donkey is stuck in a marsh, what harm comes to the general?
रूपकर्दमम् एतन् मानय नास्वादयाधम । नश्यत्य् एतन् निमेषेण भवन्तम् अपि हिंसति
Regard this mire of forms with respect, but do not taste it, O noble one; it perishes in a moment and even brings harm to you.
येनैव सख्यं क्रियते य एवाभ्यनुगम्यते । तदीयैः कर्मभिः क्षिप्रं प्राज्ञश् शूरो ऽपि बध्यते
Whatever one befriends, whatever one pursues, by the actions associated with that, even a wise and heroic person is quickly bound.
उत्पन्नध्वंसि सम्पातमात्रहृद्यम् असन्मयम् । रूपम् आश्रय मा नेत्र विनाशायाविनाशिने
Do not rely on form, O eye, which arises and perishes, delights only for a moment, and is unreal; it leads to destruction, not to the imperishable.
साक्षिवत् त्वं स्थितं नेत्र रूपं आत्मनि तिष्ठति । आलोकः कालवशतस् त्वम् एकः किं प्रतप्यसे
The form remains in the self as if witnessed by the eye; you are the one light, subject to the flow of time—why do you grieve?
सलिलस्पन्दवद् दृष्टिः पिञ्छिकेवाम्बरोत्थिता । स्वजातिबन्धात् स्फुरति तव चित्त किम् आगतम्
Just as a ripple arises in water, or a spray rises up into the air, so your mind stirs within its own kind—what has come into it?
स्वल्पाम्भसीव शफरे चित्ते स्फुरणधर्मिणि । स्वयं स्फुरत्य् अहङ्कार त्वम् अयं प्रोत्थितः कुतः
As a fish moves in a small amount of water, so in the mind, which is by nature active, the sense of 'I' arises on its own—where has this 'I am' come from?
आलोकरूपयोर् नित्यं जडयोस् स्फुरतोर् मिथः । आधाराधेययोश् चित्त व्यर्थम् आकुलता तव
O mind, between form and perception, which are both inert and ever flickering, and between support and supported, your agitation is pointless.
रूपालोकमनस्काराः परस्परम् असङ्गिनः । संसक्ता इव लक्ष्यन्ते वदनादर्शबिम्बवत्
Forms, perceptions, and mental impressions appear to be connected with each other, though in reality they are unconnected—like the reflection of a face in a mirror.
अज्ञानजन्तुना ह्य् एते श्लिष्टा जाता निरन्तराः । अज्ञाने ज्ञानगलिते पृथक् तिष्ठन्त्य् असन्मयाः
Indeed, through ignorance these have become closely joined together, appearing as one; but when ignorance is dispelled by knowledge, they stand apart, being unreal.