संवेद्येन हृदाकाशो मनाग् अपि न लिप्यते । यस्यासाव् अजडो ऽसंविज् जीवन्मुक्तश् च कथ्यते
The space of the heart, though capable of being experienced, is not tainted in the least; one whose awareness is thus unclouded is called a liberated being while still alive.
यदा न भाव्यते किञ्चिन् निर्वासनतयात्मनि । बालमूकादिविज्ञानम् इव च स्थीयते स्थिरम्
When nothing is imagined within, due to the absence of latent impressions, and consciousness remains steady like the awareness of a child or a mute person,
तदा जाड्यविनिर्मुक्तम् असंवेदनम् आततम् । आश्रितं भवति प्राज्ञ यस्माद् भूयो न लिप्यते
Then, freed from dullness, a pervasive non-cognition arises, which the wise one attains and by which he is no longer affected.
समस्तवासनात्यागान् निर्विकल्पसमाधितः । नीलत्वम् इव खात् स्फार आनन्दस् सम्प्रवर्तते
From the abandonment of all mental impressions and from absorption in non-dual samadhi, a vast bliss arises, spreading like blueness in the sky.
योगिनस् तत्र लीनस्य निस्संवेदनसंविदः । तन्मयत्वाद् अनाद्यन्तं तद् अप्य् अन्तर् विलीयते
For the yogi merged there, whose awareness is devoid of sensation, even that state dissolves within due to complete identification with it, having neither beginning nor end.
गच्छंस् तिष्ठन् स्पृशञ् जिघ्रन्न् अपि तेन स उच्यते । अजडो गलितानन्दस् त्यक्तसंवेदनस् सुखी
Whether walking, standing, touching, or smelling, he is called undeluded, with dissolved bliss, having abandoned sensation, and is happy.
एतां दृष्टिम् अवष्टभ्य कष्टया नष्टचेष्टया । तर दुःखाम्बुधेः पारम् अपारगुणसागरः
Holding firmly to this vision, with exhausted effort and activity, cross to the other shore of the ocean of sorrow, O you whose virtues are boundless.
यथा बीजाद् बृहद्वृक्षो व्योम व्याप्नोति कालतः । तथैवेदं स्वसङ्कल्पात् संवेद्यं संविदुत्थितम्
Just as from a seed, in time, a great tree spreads and fills the sky, so too, from one's own intention, the knowable arises from consciousness.
यदा सङ्कल्प्य सङ्कल्पं संवित् संविन्दते वपुः । तदास्य जन्मजालस्य सैव गच्छति बीजताम्
When consciousness conceives a notion and experiences a form, then that alone becomes the seed of the web of births.
जनयित्वात्मनात्मानं मोहयित्वा पुनः पुनः । स्वयं मोक्षं नयत्य् अन्ते संवित् सर्वत्र राघव
Having generated itself by itself and deluded itself again and again, consciousness ultimately leads itself to liberation everywhere, O Raghava.
यद् एव भावयत्य् एषा तद् एव भवति क्षणात् । नटवद् भूमिकां त्यक्त्वा स्वम् आयाति चिराद् वपुः
Whatever this consciousness imagines, that itself becomes reality in an instant; like an actor leaving the stage, its form returns to itself after a long time.
देवो नागो ऽसुरो यक्षो रक्षः पुङ्किन्नरो गजः । आत्मैवास्या विलासिन्या जगन्नट्याः प्रनृत्यति
God, serpent, demon, yaksha, rakshasa, kinnara, elephant—all these are but the Self dancing in the playful cosmic drama.
बद्ध्वात्मानं रुदित्वा च कोशकारः क्रिमिर् यथा । चिरात् केवलताम् एति स्वयं संवित् स्वभावतः
Binding itself and lamenting, just as a silkworm does, after a long time consciousness attains its own pure state by its very nature.
जगज्जलधिजालानां संविज् जलम् अलं तथा । यथैवापूर्य दिक्चक्रं स्फुरत्य् अद्र्यादितां गता
Consciousness is indeed the water for all the waves of the ocean of the world; just as, filling the circle of directions, it flashes forth having reached the state of a mountain and so on.
द्यौः क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । इत्य् अस्या वीचयः प्रोक्तास् संवित्सलिलसन्ततेः
Heaven, earth, wind, space, mountains, rivers, and directions—these are said to be the waves of the continuous stream of the water of consciousness.
संविन्मात्रं जगत् सर्वं द्वितीया नास्ति कल्पना । इत्य् एव सम्यग्ज्ञानेन संविद् गच्छति नान्यताम्
All this world is only pure consciousness; there is no second thing imagined. By this true knowledge, consciousness does not become anything else.
यदा न विन्दते किञ्चित् स्पन्दते न न चोपति । स्वात्मन्य् एव स्थितिं याति संविन् नालिप्यते तदा
When one perceives nothing, neither stirs nor ceases, and abides solely in one's own self, then consciousness is not tainted.
अथास्यास् संविदो राम सन्मात्रं बीजम् उच्यते । सत्त्वमात्राद् उदेत्य् एषा प्राकाश्यम् इव तेजसः
O Rama, the pure being alone is said to be the seed of this consciousness; from mere existence, it arises, just as radiance comes from light.
द्वे रूपे तत्र सत्ताया एकं नानाकृति स्थितम् । द्वितीयम् एकरूपं तु विभागो ऽयं तयोश् शृणु
There are two forms of existence: one is manifold in appearance, the other is of a single form; listen to the distinction between these two.
घटता पटता तत्ता त्वत्ता मत्तेति कथ्यते । सत्तारूपं विभागेन यत् तु नानाकृति स्थितम्
The state of being a pot, a cloth, an essence, your-ness, or intoxication—these are called the manifold forms of existence, distinguished by diversity.
विभागं तु परित्यज्य सत्तैकात्मतया ततम् । सामान्येनैव सत्ताया रूपम् एकम् उदाहृतम्
But when division is abandoned and existence is seen as one, pervading all, that is called the single, general form of existence.
विशेषं सम्परित्यज्य सन्मात्रं यद् अलेपकम् । एकरूपं महारूपं सत्तायास् तत् परं विदुः
When all distinctions are completely abandoned, that pure being, untouched, of a single and vast form, is known as the supreme state of existence.
रूपं नानाकृतित्वेन सत्ताया न कदाचन । असंवेद्यं सम्भवति तस्माद् एतद् अवस्तुकम्
Existence, in the form of manifold appearances, is never truly experienced; therefore, that is considered unreal.
एकरूपं तु यद् रूपं सत्ताया विमलात्मकम् । न कदाचन तद् याति नाशं नापि च विस्मृतिम्
But the single, pure form of existence never undergoes destruction nor is it ever forgotten.
कालसत्ता कलासत्ता वस्तुसत्तेयम् इत्य् अपि । विभागकलनां त्यक्त्वा सन्मात्रैकपरो भव
Whether it is called the existence of time, the existence of space, or the existence of objects—abandon all notions of division and abide solely in pure being.
कालसत्ता खसत्ता च प्रोन्मुक्तकलना सती । यद्य् अप्य् उत्तमसद्रूपा तथाप्य् एषा न वास्तवी
The existence of time and the existence of space, when freed from conceptualization, though appearing as the highest reality, are in truth not real.
विभागकलना यत्र विभिन्नमतदायिनी । नानाताकारणं दृष्टा तत् कथं पावनं भवेत्
Wherever there is conceptual division, giving rise to differing views and the appearance of multiplicity, how can that be considered pure?
सत्तासामान्यम् एवैकं भावयन् केवलं वपुः । परिपूर्णः परानन्दी तिष्ठाभरितदिग्भरः
Contemplate only the one universal essence of being; remaining thus, you are fulfilled, immersed in supreme bliss, with all directions pervaded.
सत्तासामान्यमात्रस्य या कोटिः कोविदेश्वर । सैवास्य बीजतां याता तत एष प्रवर्तते
O wise one, whatever limit there is to the mere universality of being, that alone becomes its seed; from that, all this proceeds.
सत्तासामान्यपर्यन्तं यत् तत् कलनयोज्झितम् । पदम् आद्यम् अनाद्यन्तं तस्य बीजं न विद्यते
That which is up to the universality of being, free from all conceptualization, is the primal state—without beginning or end—and has no seed.