अस्मिन् ब्रह्मघने नित्यम् एकस्मिन् सर्वतस् स्थिते । न किञ्चिन् म्रियते राम न च किञ्चन जीवति
In this dense, all-pervading Brahman, eternally established everywhere, nothing dies, O Rama, nor does anything truly live.
यथोल्लासविलासेषु न नश्यति न जायते । तरङ्गादि महाम्भोधौ भूतवृन्दं तथात्मनि
Just as waves and other forms neither perish nor arise in the great ocean during its play and delight, so too, the multitude of beings in the Self.
इदं नास्तीदम् अस्तीति भ्रान्तिनाम्नात्मनात्मनि । शक्तिर् निर्हेतुकैवान्तस् स्फुरति स्फटिकांशुवत्
The power named delusion, which asserts 'this is not, this is,' shines forth within itself without any cause, like the rays in a crystal.
जगच्छक्त्यात्मनात्मैव ब्रह्म स्वात्मनि संस्थितम् । तरङ्गकणजालेन पयसीव पयोघनम्
The world, which is the power of the Self, is nothing but Brahman established in itself, like a mass of water appearing as a collection of waves and droplets.
शरीरनाशेन कथं ब्रह्मणो मृतधीर् भवेत् । ब्रह्मणो व्यतिरिक्तं हि न शरीरादि विद्यते । पयसो व्यतिरेकेण तरङ्गादि यथार्णवे
How can one whose mind is dead become Brahman by the destruction of the body? For apart from Brahman, there is no body or anything else, just as apart from water, there are no waves or the like in the ocean.
यः कणो या च कणिका या वीची यस् तरङ्गकः । यः फेनो या च लहरी तद् यथा वारि वारिणि
Whatever is a drop, a particle, a wave, a ripple, a foam, or a surge—all of these are, in whatever way, water within water.
यो देहो या च कलना यद् दृश्यं यौ क्षयाव्ययौ । येहा या रचना यो ऽर्थस् तत् तथा ब्रह्म ब्रह्मणि
Whatever is the body, whatever is a modification, whatever is seen, whatever is perishable or imperishable, whatever is effort, whatever is formation, whatever is an object—all these are, in the same way, Brahman within Brahman.
संस्थानरचना चित्रा ब्रह्मणः कनकाद् इव । नान्यरूपा विमूढानां मुधैव द्वित्वभावनम्
The various forms and arrangements are but Brahman, like ornaments of gold; the notion of duality is vain and belongs only to the deluded.
मनो बुद्धिर् अहङ्कारस् तन्मात्राणीन्द्रियाणि च । ब्रह्मैव सर्वं नान्यात्म सुखदुःखादि विद्यते
Mind, intellect, ego, the subtle elements, and the senses—all are only Brahman; there is nothing else, nor is there anything like pleasure or pain apart from it.
अयं सो ऽहम् अयं च त्वम् इत्याद्यर्थोत्थया गिरा । शब्दः प्रतिश्रवेणाद्राव् इवात्मात्मनि जृम्भते
The word that arises from meanings such as 'this is I' and 'this is you' expands within the Self, like an echo resounding in a mountain.
ब्रह्मैवाज्ञातम् अज्ञत्वम् अभ्यागतम् इव स्थितम् । तथा हि दृश्यते स्वप्नचेतसात्मात्मना मृतः
Brahman itself, when not known, appears as ignorance, as if it has arrived and remains so; for thus it is perceived by the mind in dream, as the self within the self, as if dead.
अभावितं ब्रह्मतया ब्रह्माज्ञानमयं भवेत् । अभावितं हेमतया यथा हेमैव मृद् भवेत्
When not realized as Brahman, Brahman becomes a mass of ignorance; just as, when not recognized as gold, gold may be regarded as mere clay.
ज्ञातं ब्रह्मतया ब्रह्म ब्रह्मैव भवति क्षणात् । ज्ञातं हेमतया हेम हेमैव भवति क्षणात्
Known as Brahman, Brahman instantly becomes Brahman; known as gold, gold instantly becomes gold.
ब्रह्मात्मा सर्वशक्तिर् हि यद् यथा भावयत्य् अलम् । निर्हेतुकं स्वयं शक्त्या तत् तथाशु प्रपश्यति
The Self, which is Brahman, is all-powerful; whatever it conceives, by its own power, without any cause, it immediately perceives as such.
अकर्मकर्तृकरणम् अकारणम् अनामयम् । स्वयंप्रभु महात्मैतद् ब्रह्म ब्रह्मविदो विदुः
That Brahman, which is the great Self, is actionless, non-agent, without instruments, without cause, and free from affliction; the knowers of Brahman know it as self-governing.
अपरिज्ञातम् अज्ञानम् अज्ञानम् इति कथ्यते । परिज्ञातं भवेज् ज्ञानम् अज्ञानपरिनाशनम्
What is not known is called ignorance; when it is known, it becomes knowledge, which destroys ignorance.
बन्धुर् एवापरिज्ञातो ह्य् अबन्धुर् इति कथ्यते । परिज्ञातो भवेद् बन्धुर् अबन्धुभ्रमनाशनात्
What is not recognized as friend is called not-friend; when recognized, it becomes friend, dispelling the delusion of non-friendship.
इदं त्व् अयुक्तम् इत्य् अन्तर् ज्ञाते सोदेति भावना । तस्माद् अयुक्ताद् वैरस्याद् यया किल विरज्यते
But within, when something is known, the thought arises: 'This is not proper'; thus, from what is improper and distasteful, one indeed turns away.
द्वैतं त्व् असत्यम् इत्य् अन्तर् ज्ञाते सोदेति भावना । तस्माद् द्वैतात् सुवैरस्याद् यया किल विरज्यते
When it is inwardly known that duality is unreal, then the disposition arises by which one becomes truly disenchanted with duality.
अयं नाहम् इति ज्ञाते स्फुटं सोदेति भावना । मिथ्याहङ्कारतादात्म्याद् यया नूनं विरज्यते
When it is realized, 'This is not myself,' then the clear disposition arises by which one is certainly freed from false identification with the ego.
ब्रह्मैवाहम् इति ज्ञाते सत्यं सोदेति भावना । तस्मिन् सत्ये निजे रूपे ययान्तः परिलीयते
When it is known, 'I am truly Brahman,' then the disposition arises by which one merges inwardly into that truth, into one's own true nature.
सर्वम् एवेह ब्रह्मेति ज्ञाते ब्रह्मैव शिष्यते । पीते ऽमृते ऽमृतमयः को नाम न भवेत् किल
When it is realized that all here is indeed Brahman, then only Brahman remains; who indeed would not become immortal, having partaken of the immortal?
चेतो यद् एवाहरति तद् एवाशु भवत्य् अलम् । ब्रह्मैकाभ्यवहारेण ब्रह्मैव भवति क्षणात्
Whatever the mind truly grasps, that instantly becomes real; by perceiving only Brahman, one becomes Brahman in a moment.
यन् मिथ्या तन् मुधैवेति ज्ञाते सोदेति भावना । मिथ्याप्रतीतिर् अखिला यया नूनं प्रमार्ज्यते
When it is known, 'That which is false is truly vain,' then the disposition arises by which all false perception is surely wiped away.
सर्वं सद् एवेति तते ज्ञाते सोदेति भावना । तस्मिन् सत्ये तते स्फारे ययान्तः प्राप्यते स्थितिः
When it is realized, 'All is indeed real,' then the disposition arises by which, in that vast reality, one attains inner stability.
यथाभूते यथातत्त्वे यथारूपे यथास्थिते । भावना स्थितिम् आयाति नान्यत्राङ्ग कदाचन
The disposition abides only in what is as it is, in what is true, in what is real, and in what is established; never, O dear one, anywhere else.
समाशतोपयाते ऽपि विस्मृते ऽपि निजे जने । अबन्धुवत् स्थिते ऽप्य् अन्तस् स्निह्यत्य् एव बलान् मनः
Even after a hundred years have passed, even when one's own people are forgotten, and though one stands as if without kin, the mind, by its own force, continues to feel affection within.
जन्मान्तरशताभ्यस्ते स्थिते ऽपि हि भवभ्रमे । आत्मात्मन्य् एव विमले निर्वृतिं विन्दते परां
Even when one is caught in the cycle of worldly existence, practiced over hundreds of lifetimes, the pure self finds supreme contentment only in itself.
नित्यम् अन्तिकसंस्थे ऽपि परे बन्धाव् इवाश्रिते । बन्धुभावं गते ऽप्य् अन्तर् मनो याति न निर्वृतिम्
Even when another person, like a relative, is always nearby, and has taken refuge, if the sense of kinship is gone, the mind does not find satisfaction within.
अत्यन्तगुप्ते ऽपि विषे भोजनस्थे ननु स्मृतिः । निवृत्तापि प्रवृत्तापि स्फुरत्य् एव चकोरवत्
Even when poison is extremely well hidden in food, memory of it arises—whether suppressed or active, it flashes forth, just like a chakora bird seeking the moon.