व्योमन्य् एव यथा तापसन्तप्ते दृश्यते सरित् । धराप्य् अविद्यमानैव सङ्कल्पाद् दृश्यते तथा
Just as a river appears in the sky heated by the sun, so too does the earth, though truly nonexistent, appear due to imagination.
दृश्यते दृष्टिवैरूप्याद् यथा व्योमनि पिञ्छिका । तथैवेयं जगल्लक्ष्मीर् दुर्ज्ञानाद् एव भासते
Just as a streak appears in the sky due to a defect in vision, so too does this splendor of the world shine forth only because of ignorance.
भीरुर् अप्य् एति न यथा स्वसङ्कल्पेषु सम्भ्रमम् । स्वसङ्कल्पे ऽपि संसारे न तथैति भयं सुधीः
Just as even a timid person does not become confused by his own thoughts, so too, even in the world that is his own projection, a wise person does not experience fear.
स्व एव हि स्वभावो ऽयम् इत्थं सम्प्रति भासते । संसारसरणिस्थित्या कस्मात् को ऽत्र विभाति किम्
For this is simply one's own nature now appearing in this way; by the persistence of the path of worldly existence, what, who, or how does anything truly appear here?
स एव किञ्चित् संशोध्यश् शुद्ध्या विमलतां गते । तस्मिन् न दृश्यते राम मोहो ऽयं जागतश् चलः
That very nature, when purified even a little and attaining clarity through purity, in that, O Rama, this wavering delusion of the world is no longer seen.
सम्यगालोकमात्रेण स्वभावश् शुद्धिम् ऋच्छति । न गृह्णाति मलं भूयस् ताम्रताम् इव काञ्चनम्
By merely seeing rightly, one's own nature attains purity; it does not again take on impurity, just as gold does not become tarnished like copper.
आभासमात्रम् एवैतन् न सन् नासज् जगत्त्रयम् । इत्य् अन्यकलनात्यागं सम्यगालोकनं विदुः
This threefold world is nothing but mere appearance, neither real nor unreal; abandoning all other imaginings, this is known as true seeing.
मरणं जीवितं स्वर्गो ज्ञानम् अज्ञानम् एव च । चिदाभासाद् ऋते नास्तीत्य् एकता सम्यगीक्षणम्
Death, life, heaven, knowledge, and ignorance—apart from the reflection of consciousness, none of these exist; perceiving this oneness is true vision.
त्वमहन्तादिसंसारम् इदम् एता दिशो दश । सर्वं स्वाभासम् एवेति सम्यगालोकनं विदुः
This world of 'I', 'you', and so on, in all ten directions, is known by the wise as nothing but one's own appearance—this is true seeing.
सदसन्मयसंसारे यथाभूतार्थदर्शनात् । नास्तम् एति न चोदेति सम्यगालोकनान् मनः
In the world composed of real and unreal, through seeing things as they truly are, the mind neither sets nor rises—this is the result of true seeing.
निर्णीय सर्वभावानाम् असत्त्वं सत्त्वम् एव वा । निष्कामं शान्तिम् अभ्येति सम्यगालोकनान् मनः
When the mind discerns, through thorough examination, that all things are either unreal or alone real, it attains peace without desire.
न निन्दति न च स्तौति न हृष्यति न शोचति । शीतलं सत्यताम् एति सम्यगालोकनान् मनः
Through clear discernment, the mind neither blames nor praises, neither rejoices nor grieves; it becomes cool and attains truthfulness.
अवश्यम् एव मर्तव्यं सर्वैर् एव हि बन्धुभिः । इति बन्धुवियोगेषु किं वृथा परितप्यसे
Since all relatives must inevitably die, why do you needlessly torment yourself over separation from them?
अवश्यम् एव च मया मर्तव्यम् इति निश्चये । इत्य् आत्ममरणप्राप्तौ किं मुधा परितप्यसे
Since it is certain that I too must inevitably die, why do you vainly grieve when your own death approaches?
अवश्यम् एव जातेन किञ्चित् स्वविभवादिकम् । प्राप्तव्यं पुरुषेणेति हर्षस्यावसरो हि कः
Since everyone who is born must inevitably acquire some measure of wealth or possessions, what occasion is there for elation?
सर्वस्यैव हि संसारे नरस्य व्यवहारिणः । अनर्थाय भवत्य् आपच् छोकस्यावसरो हि कः
For everyone engaged in worldly life, all happenings in this world lead only to misfortune; what occasion is there for sorrow?
ब्रुडत्य् उदेति स्फुरति बुद्बुदौघ इवार्णवे । इदं हि जनताजालं किम् अत्र परिदेवना
Just as a mass of bubbles rises, bursts, and vanishes in the ocean, so too is this multitude of beings—what is the point of lamentation here?
सत् सद् एव सदैवैतद् असद् एवासद् एव हि । क्रियावैचित्र्यमात्रे तु किम् अस्मिन् परिदेवना
The real is ever real, and the unreal is ever unreal; since it is only a diversity of actions, what is the point of lamentation in this?
नाहम् अस्मि न चाभूवं न भविष्यामि चाधुना । देहो ऽहं चित्तदोषो ऽयं किम् अन्यत् परिदेव्यते
I do not exist, nor did I exist before, nor will I exist now; this body is I, this is a fault of the mind—why should anything else be lamented?
देहाच् चेद् अन्य एवाहं चिदाभासस् तद् अङ्ग हे । कौ तौ मे सदसद्भावौ यन्निष्ठं परितप्यते
If I am truly other than the body, merely a semblance of consciousness, O dear one, then what are these states of existence and non-existence to me, for which one grieves?
इति निश्चयवत् त्व् अन्तस् सम्यग्ज्ञानान् मनो मुनेः । नास्तम् एति न चोदेति न चान्तः परितप्यते
Thus, with such certainty within, through right knowledge, the mind of the sage neither sets nor rises, nor is it troubled within.
परताम् एव तां सो ऽन्तर् अनुत्तरपदस्थिताम् । आदत्ते तित्तिरिर् मृद्वीं तृणकोटिम् इवामलाम्
He attains only that supreme state within, established in the highest reality, just as a partridge takes a tender, spotless blade of grass.
एतदर्थम् असत्ये ऽस्मिन् नास्था कार्या मनाग् अपि । सुरज्ज्वेव बलीवर्दो बध्यते जन्तुर् आस्थया
Therefore, in this unreal world, one should not place even the slightest faith; just as a strong ox is bound by a rope, so too is a creature bound by attachment.
असत्स्वप्नं दृढम् इदम् इति निर्णीय बुद्धितः । आस्थारहितया दृष्ट्या विहर्तव्यम् इहानघ
Having determined with reason that this is a firm but false dream, O sinless one, one should live here with a vision free from attachment.
कर्तव्यम् एव कर्तव्यं यस्य न प्रतिभासते । सो ऽन्तश्शीतलताम् एति दिनान्ते भुवनं यथा
He for whom duty itself does not appear as duty within, attains inner coolness, just as the world does at the end of the day.
प्रविभागं परित्यज्य पदार्थपटलव्रजे । आभासमात्रसामान्यम् इदम् आलोकयानघ
Abandoning all divisions among the multitude of objects, O sinless one, behold this as nothing but a common appearance.
आभासमात्रकं राम चिन्तामर्शकलङ्कितम् । ततस् तद् अपि सन्त्यज्य निराभासो भवोत्तमः
O Rama, mere appearance, tainted by thought and reflection—abandon even that, and become free of all appearances, O noble one.
चिदाकाशमयो नित्यस् सर्वगस् सर्ववर्जितः । आभासस्य परित्यागे भवस्य् एकान्तनिर्मलः
One who is composed of the space of consciousness, eternal, all-pervading, and devoid of all attributes, becomes utterly pure in existence by renouncing appearances.
नाहम् अस्मि न मे भोगास् सत्या इत्य् अभिभाविते । नेदम् आडम्बरं व्यर्थम् अनर्थायावभासते
When the conviction arises: 'I am not; pleasures are not mine; only truth exists,' then this display does not appear as futile or as a source of harm.
अहम् एव हि वा सर्वं चिद् इत्य् एवाभिभाविते । नेदम् आडम्बरं व्यर्थम् अनर्थायावभासते
When the conviction arises: 'I alone am all; all is consciousness,' then this display does not appear as futile or as a source of harm.