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.
चिच्छिलोदरम् एवासि नासि नानस्य् अथोम् असि । यो ऽसि सो ऽसि न सो ऽसीव सद् अस्य् असद् असि स्वभाः
You are the very expanse of consciousness, neither this nor that, and yet also both; you are what you are, and not what you are, being both existence and nonexistence by your own nature.
यः पदार्थविशेषो ऽन्तर् न त्वं नान्यो न सो ऽस्ति ते । तद् अस्य् अतद् असि स्वच्छचिद्घनात्मन् नमो ऽस्तु ते
Whatever particularity of objects appears within—neither you, nor another, nor does it truly exist for you; you are that and not that, O pure, dense consciousness—salutations to you.
आद्यन्तवर्जितविशालशिलान्तरालसम्पीनचिद्घनवपुर् गगनामलस् त्वम् । स्वस्थो भवाजरढपल्लवकोशलेखालीलास्थिताखिलजगज्जलधे जयस् ते
You are the sky-like, stainless one, whose form is dense consciousness, vast, without beginning or end, filling the space within the great stone of infinity; victory to you, who abide in yourself, the ocean of all worlds, where the play of sprouting, aging, and withering unfolds.
भावि भूरितरङ्गाणां पयो वृन्दम् इवान्तरे । या चिद् वहत्य् अनन्तानि जगन्त्य् अनघ सा भवान्
O sinless one, you are that consciousness which, like a mass of water filled with countless waves, bears within itself infinite worlds.
भव भावनया मुक्तो भावाभावविवर्जितः । चिदात्मन् संस्थिताः क्वेव वद ते वासनादयः
Be liberated by understanding, free from both being and non-being; established in the self of consciousness, where could tendencies and the like remain for you?
जीवो ऽयं वासनादीदम् इति चित् कचति स्वतः । इतरोक्त्यर्थयोर् अत्र कः प्रसङ्गो ऽथ वर्ण्यताम्
This living being, thinking 'this is mine' due to tendencies, is agitated by consciousness itself; what relevance is there here for the distinctions made by others—let that be explained.
महातरलगम्भीरभासुरात्मंश् चिदर्णव । रामाभिधो ऽसि स्तिमितस् समस् सोम्यो ऽसि सोमवत्
You are called Rama, the vast, subtle, profound, radiant ray of the Self, the ocean of consciousness; you are tranquil, equal, gentle, like the moon.
यथा न भिन्नम् अनलाद् औष्ण्यं सौगन्ध्यम् अम्बुजात् । कार्ष्ण्यं कज्जलतश् शौक्ल्यं हिमान् माधुर्यम् इक्षुतः
Just as heat is not separate from fire, fragrance from the lotus, blackness from lampblack, whiteness from snow, or sweetness from sugarcane—
आलोकश् च प्रकाशाङ्गाद् अनुभूतिस् तथा चितेः । जलाद् वीचिश् चिदात्मन् भोश् चित्स्वभावात् तथा जगत्
—so too, light is not apart from its luminous source, experience is not apart from consciousness; as a wave arises from water, O one of the nature of consciousness, so too the world arises from the nature of consciousness.
चितो न भिन्नो ऽनुभवो भिन्नो नानुभवाद् अहम् । न मत्तो भिद्यते जीवो न जीवाद् भिद्यते मनः
Experience is not separate from consciousness, nor is the sense of 'I' separate from experience; the individual soul is not distinct from me, nor is the mind distinct from the soul.
मनसो नेन्द्रियं भिन्नं पृथग् देहश् च नेन्द्रियात् । न शरीराज् जगद् भिन्नं जगतो नान्यद् अस्ति हि
The senses are not separate from the mind, nor is the body separate from the senses; the world is not different from the body, and truly, there is nothing apart from the world.
एवं प्रवर्तितम् इव महाचक्रम् इदं चिरम् । न च प्रवर्तितं किञ्चिन् न च शीघ्रं च नो चिरम्
Thus, this great wheel seems to have been set in motion for a long time; yet, in truth, nothing has been set in motion, nor is it swift, nor is it slow.
नानेवेदम् अनानैव सर्वम् एकम् अखण्डितम् । विद्यते व्योमनि व्योम नकस्मिंश्चिन् नकिञ्चन
This is not manifold, nor is it non-manifold; all is one, undivided. Space exists in space; in nothingness, there is nothing else.
शून्ये शून्यं समुच्छूनं ब्रह्म ब्रह्मणि बृंहितम् । सत्यं विजृम्भते सत्ये पूर्णे पूर्णम् अवस्थितम्
In emptiness, emptiness is thoroughly emptied; Brahman is expanded in Brahman. Truth manifests in truth; fullness abides in fullness.
रूपालोकमनस्कारान् कुर्वन्न् अपि न किञ्चन । ज्ञः करोत्य् अनुपादेयान् उपादेये हि कर्तृता
Even while perceiving forms, observing, and thinking, the knower does nothing that is to be acquired; for agency exists only in what is to be acquired.
यद् उपादेयबुद्ध्यात्तं तद् दुःखाय सुखाय वा । भावाभावैर् अनादेयम् अकर्तृ सुखदुःखयोः
Whatever is taken up with the notion of acquisition leads to pain or pleasure; but what is not to be acquired, through presence or absence, is not the agent of pleasure or pain.
यथा नानाप्य् अनानैव खं खे वारीव वार्गणः । सार्थको ऽप्य् अतिशून्यात्मा तथात्मजगतोः क्रमः
Just as the sky remains unaffected by various winds, or water by waves, so too, though appearing purposeful, the essence is utterly void; such is the sequence of self and world.
अन्तर् व्योमामलो बाह्ये सम्यगाचारचञ्चुरः । हर्षामर्षविकारेषु काष्ठलोष्टसमस्थितिः
Within, pure as space; outwardly, moving with proper conduct; in changes of joy and anger, remaining steady like wood or clay.
य एवातितरां शत्रुर् मत्सरी मारणोद्यतः । तम् एवाकृत्रिमं मित्रं यः पश्यति स पश्यति
He who sees as his genuine friend even the one who is exceedingly hostile, envious, and intent on harm—he truly sees.
समूलकाषं कषति नदीवेग इव द्रुमम् । यस् सौहृदं मत्सरं च स हर्षामर्षदोषहा
Just as a river’s current uproots a tree, so one who uproots both friendship and envy destroys the faults of joy and anger.