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.
रागद्वेषविकाराणां स्वरूपं चेन् न भाव्यते । ते तु सन्तो ऽप्य् असद्रूपास् सेविता अप्य् असेविताः
If the true nature of the modifications of attraction and aversion is not contemplated, then, though they exist, they are unreal; whether indulged or not, they remain so.
यस्य नाहङ्कृतो भावो यस्य बुद्धिर् न लिप्यते । हत्वापि स इमांल् लोकान् न हन्ति न निबध्यते
He whose sense of 'I' is absent, whose intellect is unstained—even if he destroys these worlds, he neither kills nor is bound.
यन् नास्ति तस्य सद्भावप्रतिपत्तिर् उदाहृता । मायैव सा परिज्ञानाद् एव नश्यत्य् असंशयम्
That which does not exist is called the appearance of reality; it is only illusion, and it certainly vanishes upon true understanding.
निस्स्नेहदीपवच् छान्तो यस्यान्तर् वासनारसः । तेन चित्रं कृतं नैव जितं ज्ञेनापि कारिणा
Just as a lamp without oil is extinguished, so too, when the taste for latent impressions is quieted within, whatever is created by such a person is not truly accomplished, even by one who acts with knowledge.
यस्यानुपादेयम् इदं समस्तं पदार्थजातं सदसद्दशासु । न दुःखदाहाय सुखाय नैव स मुक्त एवेह सजीव एव
For one to whom all these aggregates of objects, in both their existent and non-existent states, are not to be acquired, and who is neither affected by pain nor attracted to pleasure, that person is liberated here and now, though still living.
मनो बुद्धिर् अहङ्कार इन्द्रियादि तथानघ । अचेत्यचिन्मयं सर्वं क्व ते जीवादयस् स्थिताः
O sinless one, mind, intellect, ego, senses, and so on—all these, whether conscious or inert—where do entities like the individual soul exist within them?
एकेनैवात्मना दत्ता नानाता या महात्मना । विद्धि तां त्वम् अनानातां हेम्नः कटकताम् इव
That which is given by the one Self alone, and whose multiplicity is only apparent, know that as non-multiple, like the various forms of gold ornaments.
यावद् अज्ञानसम्मोहस् तावत् संसारचित्तकम् । अज्ञानसङ्क्षये जाते क्व चेत्यं चित्तकं च वा
As long as the delusion of ignorance persists, so long does the mind of worldly existence remain; when ignorance is destroyed, where then is the object of cognition or the mind?
अध्यात्मविद्याभ्यसनाज् जाड्यम् एति क्षयं तथा । हुताशसेवनाद् अन्तर्जाड्यं जलकृतं यथा
By the study of spiritual knowledge, dullness is likewise destroyed, just as inner dampness is removed by the presence of fire.
भोगतृष्णाविषावेशो यदैवोपशमं गतः । तदैव नष्टम् अज्ञानम् आन्ध्यं ध्वान्तक्षयाद् इव
When the poison of craving for enjoyment is pacified, then ignorance is destroyed at once, just as blindness disappears when darkness is dispelled.
अध्यात्मशास्त्रमन्त्रेण तृष्णाविषविषूचिका । क्षीयते भावितेनान्तश् शरदा मिहिका यथा
By the mantra of the scripture of the Self, the cholera-like poison of craving is diminished within, just as autumn sunlight dissolves the mist.
मौर्ख्ये क्षीणे क्षतं विद्धि चित्तं राम सबान्धवम् । विलीने ऽम्बुधरे व्योम्नि जाड्यं शाम्यत्य् अविघ्नतः
When ignorance is destroyed, know, O Rama, that the mind along with its attachments is healed; when the clouds are dissolved in the sky, dullness ceases without obstruction.
अचित्तत्वं गते चित्ते क्षीयते वासनाभ्रमः । हारमुक्तासमावेशश् छिन्ने तन्ताव् इवानघ
When the mind has become mindless, the delusion of latent tendencies fades away, just as a necklace of pearls falls apart when its string is cut, O sinless one.
न घनाघविघाताय शास्त्रार्थं भावयन्ति ये । क्रिमिकीटत्वभोगाय चेतसस् सम्मिलन्ति ते
Those who do not contemplate the meaning of scripture are not able to disperse the dense clouds; they gather their minds only for the experience of worm and insect existence.
तव तामरसाकारकान्तलोचन लोलता । शान्ता मौर्ख्यकृता वातचलता सरसो यथा
The restless movement of your lotus-shaped, lovely eyes, caused by ignorance, has now become calm, just as the wind-driven rippling of a lake subsides.
स्थिरताम् उपयातो ऽसि भावाभावविवर्जिते । पदे परमविस्तारे नभसीव प्रभञ्जनः
You have attained stability in that state free from both being and non-being, in the supreme, expansive state, like the wind in the sky.
मन्ये मद्वचनैर् बोधम् आयातो ऽसि रघूद्वह । वितताज्ञाननिद्रातो निद्रातः पटहैर् इव
I think, O descendant of Raghu, that through my words you have attained awakening, like one roused from deep sleep by the beating of drums.
सामान्ये ऽपि लगन्त्य् एव मन्ये कुलगुरोर् गिरः । अत्युदारमतौ राम न लगन्ति कथं त्वयि
Even the words of an ordinary family teacher take root, I believe; how could they not take root in you, O Rama, who are of such noble understanding?
यत्रोपादेयवाक्यत्वं भावितं स्वेन चेतसा । तद्वचो ऽन्तर् विशत्य् उच्चैस् तप्ते क्षेत्रे यथा पयः
Where the mind has contemplated the words to be received, those words enter within, just as water enters a field that has been thoroughly heated.
वयम् इह हि महानुभाव नित्यं कुलगुरवो गुरवो रघूद्वहानाम् । तदुदितम् इदम् आशु कार्यम् आर्य स्फुटवचनं हृदि हारवत् त्वयेति
Here, O great one, we are always the family preceptors, the teachers of the descendants of Raghu; therefore, O noble one, you should quickly carry out what has been spoken, holding these clear words in your heart as a precious ornament.