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.
मनःकलनया ह्य् एते सुसम्बद्धाः परस्परम् । रूपालोकमनस्कारा दारूणि जतुना यथा
By the mind's own imagining, these—forms, perceptions, and mental impressions—are tightly bound together, just as pieces of wood are joined by resin.
स्वमनोमनने तन्तौ मनोऽभ्यासेन यत्नतः । विचाराच् छेदम् आयाते छिन्नैवाज्ञानभावना
When, through repeated practice and careful reflection, the thread of one's own thought is cut, then the notion born of ignorance is truly severed.
अज्ञानसङ्क्षयात् क्षीणे मनस्य् एते पुनर् मिथः । रूपालोकमनस्कारास् सङ्घटन्ते न केचन
When ignorance is destroyed and the mind is purified, these—forms, perceptions, and mental impressions—no longer come together at all.
सर्वेषां चित्तम् एवान्तर् इन्द्रियाणां प्रबोधकम् । तद् एव तस्माद् उच्छेद्यं पिशाच इव मन्दिरात्
The mind alone is the awakener within all the senses; therefore, it must be eradicated, like a demon from a temple.
चित्त वल्गसि मिथ्यैव दृष्टो ऽन्तो भवतो मया । आद्यन्तेषु सुतुच्छस् त्वं वर्तमाने ऽपि न ह्य् असि
Mind, you leap about in vain; I have seen your end. You are utterly empty at the beginning and end, and even in the present you do not truly exist.
मुधा पञ्चभिर् आकारैः किम् अन्तः परिवल्गसि । यस् त्वां त्व् आम् इति जानाति तस्यैतत् परिवल्ग्यते
Why do you vainly leap within in five forms? For the one who knows you as 'you' and 'me,' this leaping occurs.
त्वद्वल्गनं मे कुमनो न मनाग् अपि तुष्टये । मायानरस्पन्द इव व्यर्थं वृत्तिषु दह्यसे
Your leaping, O wicked mind, brings me not the slightest satisfaction; like the movement of a phantom, you are burned uselessly in your activities.
तिष्ठ वा गच्छ वा चित्त नासि मे शठ जीवसि । प्रकृत्यासि मृतं नित्यं विचारात् सुमृतं स्थितम्
Stay or go, mind; you are not alive for me, deceitful one. By nature you are always dead, and through discernment, you are firmly established as well-dead.
निस्तत्त्वं त्वं जडं भ्रातश् शठ नित्यमृताकृते । मूढ एव त्वयाज्ञेन वञ्च्यते न विचारवान्
You are insubstantial, inert, brother, deceitful, always appearing as dead; only the foolish are deceived by you, not those who are discerning.
वयम् आज्ञातवन्तस् त्वां मौर्ख्येणानुसृतं भवेत् । मृतम् अस्माकम् अद्यासि दीपानां तिमिरं यथा
We have recognized you; you persist through ignorance. Today you are dead to us, like darkness to lamps.