यास् सम्पदो याश् च दृशो याश् चितो याश् चिदेषणाः । ब्रह्मैव तद् अनाद्यन्तम् अब्रह्मेह न विद्यते
Whatever attainments, perceptions, thoughts, or desires for consciousness there are—all that is Brahman alone, without beginning or end; there is nothing here that is not Brahman.
पाताले भूतले स्वर्गे त्रिनेत्रान्तं तृणादि यत् । दृश्यते तत् परं ब्रह्म चिद्रूपं नान्यद् अस्ति हि
Whether in the netherworld, on earth, or in heaven, whatever is seen—from the three-eyed god to a blade of grass—is the supreme Brahman, of the nature of consciousness; truly, there is nothing else.
उपेक्ष्यं हेयम् आदेयं बन्धवो विभवा वपुः । ब्रह्मैव विगताद्यन्तम् अब्धिवत् प्रविजृम्भते
What is to be neglected or accepted, friends, wealth, or body—all this is Brahman alone, endless and beginningless, manifesting like the ocean.
यावद् अज्ञानकलना यावद् अब्रह्मवासना । यावद् आस्था जगज्जाले तावच् चित्तादिकल्पना
As long as there are fabrications of ignorance, tendencies contrary to Brahman, and attachment to the web of the world, so long do the imagined mind and the rest persist.
देहे यावद् अहम्भावो दृश्ये ऽस्मिन् यावद् आत्मता । यावन् ममेदम् इत्य् आस्था तावच् चित्तादिविभ्रमः
As long as there is the sense of 'I' in the body, as long as there is selfhood in what is seen, and as long as there is the conviction 'this is mine,' so long does the confusion of mind and the like persist.
यावन् नोदितम् उच्चैस्त्वं सज्जनासङ्गशृङ्गतः । यावन् मौर्ख्यं न सङ्क्षीणं तावच् चित्तादिनिम्नता
As long as you have not risen high through the summit of association with the noble, and as long as folly is not diminished, so long does the lowness of mind and the rest remain.
यावच् छिथिलतां यातं नेदं भुवनभावनम् । सम्यग्दर्शनशक्त्यान्तस् तावच् चित्तोदयस् स्फुटः
As long as this imagination of the world has not become loosened, and until the power of true vision arises within, so long does the mind clearly arise.
यावद् अज्ञत्वम् अन्धत्वं वैवश्यं विषयाशया । मूर्छामोहसमुच्छ्रायस् तावच् चित्तादिकल्पना
As long as ignorance, blindness, helplessness, and desires for sense objects, and the heights of stupor and delusion exist, so long does the imagination of mind and the rest continue.
यावद् आशाविषामोदः परिस्फुरति हृद्वने । प्रविचारचकोरो ऽत्र न तावत् प्रविशत्य् अलम्
As long as the fragrance of the poison of hope vibrates in the forest of the heart, the chakora-bird of discrimination does not truly enter there.
भोगेष्व् अनास्थमनसश् शीतलामलनिर्वृतेः । छिन्नाशापाशजालस्य क्षीयते चित्तविभ्रमः
For one whose mind is unattached to enjoyments, who abides in cool, pure bliss, and whose net of hope-bonds is cut, the confusion of mind is destroyed.
तृष्णामोहपरित्यागान् नित्यशीतलसंविदः । पुंसस् संशान्तचित्तस्य प्रबुद्धस्य क्व चित्तभूः
For the one who has abandoned thirst and delusion, whose awareness is ever cool, whose mind is pacified and awakened—where is the realm of mind for him?
असंस्तुतम् इवानास्थम् अवस्तु परिपश्यतः । दूरस्थम् इव देहं स्वम् असन्तं चित्तभूः कुतः
For one who regards the unreal as unstated and unimportant, who sees his own body as distant and nonexistent—how can there be a realm of mind?
भावितानन्तचित्तत्त्वरूपरूपान्तरात्मनः । स्वाङ्गांशलीनजगतश् शान्तो जीवादिविभ्रमः
For one whose mind has become infinite, whose essence is the reality of consciousness, whose inner being is free of all forms, and in whom the world has dissolved into his own limbs—there, the illusion of individuality and all delusion such as the sense of living beings is at peace.
असम्यग्दर्शने शान्ते मिथ्याभ्रमभरात्मनि । उदिते परमादित्ये परमार्थैकदर्शने
When the false perception has subsided and the mind is tranquil, and when the supreme sun of true understanding has arisen, there is the vision of the one ultimate reality, dispelling the burden of false delusion in the self.
अपुनर्दर्शनायैव दग्धं संशुष्कपर्णवत् । चित्तं विगलितं विद्धि वह्नौ घृतलवं यथा
Know that the mind, having been consumed and dried up like a withered leaf, is no longer available for perception—just as a drop of ghee vanishes in fire.
जीवन्मुक्ता महात्मानो ये परावरदर्शिनः । तेषां या चित्तपदवी सा सत्त्वम् इति कथ्यते
Those great souls who are liberated while living and who perceive the highest and the lowest—whatever state their mind attains is called 'sattva' (pure being).
जीवन्मुक्तशरीरेषु वासना व्यवहारिणी । न चित्तनाम्नी भवति सा हि सत्त्वपदं गता
In the bodies of the liberated while living, the tendencies that pertain to worldly dealings do not bear the name 'mind,' for they have reached the state of pure being (sattva).
निश्चेतसो हि तत्त्वज्ञा नित्यं सत्त्वपदे स्थिताः । लीलया प्रभ्रमन्तीह सत्त्वसंस्थितिहेलया
Indeed, those who know the truth are without mind, always established in the state of pure being; here, they move about playfully, as if by mere sport, due to the momentum of sattva.
शान्ता व्यवहरन्तो ऽपि सत्त्वस्थास् संयतेन्द्रियाः । नित्यं पश्यन्ति चिज्ज्योतिर् न द्वैतैक्ये न वासनाः
Though tranquil and engaged in worldly activity, those established in sattva, with controlled senses, always perceive the light of consciousness; in them, there is neither duality nor unity, nor any latent tendencies.
अन्तर्मुखतया सर्वं चिद्वह्नौ त्रिजगत्तृणम् । जुह्वतो ऽन्तर् विचेष्टन्ते मूढवच् छीतलाशयाः
Turning inward, they offer all the worlds, like blades of grass, into the fire of consciousness; within, they do not stir, remaining cool-hearted, unlike the deluded.
विवेकविशदं चेतस् सत्त्वम् इत्य् अभिधीयते । भूयः फलति नो मोहं दग्धं बीजम् इवाङ्कुरम्
The mind made clear by discernment is called 'sattva'; it does not yield delusion again, just as a burnt seed does not sprout.
या वासना विमूढान्तर् पुनर्जननधर्मिणी । चित्तशब्दाभिधा सोक्ता विपर्यस्यति बोधतः
That latent tendency which, being deluded within, leads to rebirth is referred to by the term 'mind'; but it is overturned by awakening.
प्राप्तप्राप्यो भवान् राम सत्त्वभावम् उपागतम् । चित्तं ज्ञानाग्निना दग्धं न ते भूयः प्ररोहति
O Rama, you have attained what is to be attained, having reached the state of sattva; your mind, burned by the fire of knowledge, will not sprout again.
संरोहतीषुणा विद्धं तथा परशुनाग्निना । न हि ज्ञानाग्निनिर्दग्धं प्रबोधविशदं मनः
Just as a tree pierced by a spike or cut by an axe does not regrow, so too the mind, made clear by awakening and burned by the fire of knowledge, does not regenerate.
ब्रह्मबृंहैव हि जगज् जगच् च ब्रह्मबृंहणात् । विद्यते नानयोर् भेदश् चिद्घनब्रह्मणोर् इह
Indeed, the world is nothing but the expansion of Brahman, and the world exists because of the expansion of Brahman; here, there is no difference between the mass of consciousness and Brahman.
चिदन्तर् अस्ति त्रिजगन् मरिचे तिक्तता यथा । नातश् चिज्जगती भिन्ने तस्मात् सदसती मुधा
Consciousness pervades within the three worlds, just as bitterness pervades a chili; therefore, the world of consciousness is not separate from it, and thus the notions of real and unreal are in vain.
अचिन्मयत्वान् नासि त्वं खात्मा किम् इव रोदिषि । अचिन्मयत्वाज् जगताम् अभावे कलनाः कुतः
Since you are not of the nature of non-consciousness, O sky-like self, why do you grieve? And since the worlds are not of non-consciousness, how can there be any concepts in their absence?
चिन्मयश् चेद् भवान् सर्वं तच् चित्त्वं प्रविचारय । शुद्धसत्त्वम् अनाद्यन्तं तत्राङ्ग कलनाः कुतः
If you are of the nature of consciousness, then consider all this as mind; in that pure sattva, without beginning or end, how can there be any concepts?
चिदात्मासि निरंशो ऽसि पारावारविवर्जितः । रूपं स्मर निजं स्फारं मास्मृत्या सम्मितो भव
You are consciousness itself, indivisible, beyond all boundaries of this shore and the far shore; remember your own vast, true form—do not let forgetfulness confine you.
तां स्वसत्तां गतस् सर्वम् असर्वं वा भवोदयी । तादृग्रूपो ऽसि शान्तो ऽसि चिद् असि ब्रह्मरूप्य् असि
Having attained your own being, you are the source of all, or of none; such is your nature—peaceful, awareness itself, of the essence of Brahman.