इदं हेयम् उपादेयम् इदं सद् इदम् अप्य् असत् । इति चिन्ताभ्रमश् शान्तो निपुणं परमो मुने
The restless thoughts—'this is to be rejected, this to be accepted, this is real, this is unreal'—have been completely stilled, O wise sage, in the most subtle way.
न स्वर्गम् अभिवाञ्छामि द्वेष्मि वा न च रौरवम् । आत्मन्य् एव हि तिष्ठामि मन्दराद्रिर् इवाभ्रमः
I neither desire heaven nor do I hate hell; I abide in my own self, like the cloud resting on Mount Mandara.
कणशःकीर्णत्रिजगत्क्षीरसागरसन्ततिः । विश्रान्तश् चिरसम्भ्रान्तो निर्भ्रमो राममन्दरः
The ocean of milk, scattered in drops across the three worlds, has come to rest after long agitation, free from confusion, like Mount Mandara for Rama.
अवस्त्व् इदम् इदं वस्तु यस्येति कलनामलम् । हृदि तस्य कुसन्देहजालिका ज्वलिताधिकम्
For the one whose mind is filled with endless calculations—'this is unreal, this is real, this belongs to me'—a dense net of doubt blazes ever more fiercely in the heart.
इदम् इत्थं जगद् इति ज्ञातं येन मुनीश्वर । स यत्र याति कार्पण्यं जगतस् तन् न लभ्यते
He by whom it is truly known, 'thus is this world,' O lord of sages, wherever he goes, the misery of the world does not reach him.
विचित्राकुलकल्लोलाज् जडावृत्तिविवर्तितात् । त्वत्प्रसादेन भगवंस् तीर्णास् स्मो भवसागरात्
By your grace, O Blessed One, we have crossed the ocean of becoming, with its waves of bewildering turmoil and the transformations of dullness.
सम्पदाम् अवधिर् ज्ञातो दृष्टस् सीमान्त आपदाम् । सर्वसारेष्व् अदीनास् स्मः पूर्णास् स्मः परमेश्वराः
We have recognized the limit of prosperity and seen the boundary of adversity; in the essence of all things, we are neither lacking nor incomplete, but fulfilled and supreme.
पराम् अभेद्याम् अपरैर् दलिताशामतङ्गजाम् । संसारसमरे सम्यग् धीरताम् आगतं मनः
The mind has attained steadfastness in the battle of worldly existence, possessing the highest, unbreakable courage, like an elephant undisturbed by blows from others.
परिगलितविकल्पताम् उपेतं प्रगलितवाञ्छम् अदीनसारसत्त्वम् । त्रिजगति जयति प्रसिद्धरूपं प्रमुदितम् अन्तर् अनुत्तरं मनो मे
My mind, free from all doubts and desires, possessing unwavering essence, renowned and victorious in the three worlds, rejoices inwardly in the unsurpassed state.
केवलेनेन्द्रियैस् सार्धं वर्तमानार्थवर्तिना । असङ्गमेन मनसा यत् करोषि न तत् कृतम्
Whatever you do with the senses and with a mind engaged in external objects, but without attachment, is not truly done.
यथा प्राप्तिक्षणे वस्तु प्रथमं तुष्टये तथा । न प्राप्त्येकक्षणाद् ऊर्ध्वम् इति को नानुभूतवान्
Just as an object brings satisfaction only at the moment it is obtained, so after that single moment of attainment, who has ever experienced lasting satisfaction?
वाञ्छाकाले यथा वस्तु तुष्टये नान्यदा तथा । तस्मात् क्षणसुखे तुष्टिं बालो बध्नाति नेतरः
Satisfaction comes only at the moment of desire's fulfillment, not at any other time; therefore, only the child binds himself to fleeting happiness, not the wise.
वाञ्छाक्षणे तुष्टये यत् तत्र वाञ्छैव कारणम् । तुष्टिस् त्व् अतुष्टिपर्यन्ता तस्माद् वाञ्छां परित्यज
At the moment of desire, satisfaction arises, and desire itself is the cause; satisfaction lasts only until dissatisfaction returns, so abandon desire.
यदि तत् पदम् आप्नोषि कदाचित् कालपर्ययात् । तद् अहम्भावनारूपे न मङ्क्तव्यं त्वया पुनः
If you ever attain that state by the passage of time, do not again seek it in the form of ego-consciousness.
आत्मज्ञानाचलस्याग्रे राम विश्रान्तवान् असि । अहम्भावमहाश्वभ्रे न पुनः पातम् अर्हसि
Rama, you have found rest at the summit of the mountain of self-knowledge; you need not fall again into the deep abyss of ego.
प्रसृतानन्तसद्दृष्टेर् ज्ञत्वमेरुशिरस्स्थितेः । पुनर् गर्भान्धकारान्तःपातालपतनं कुतः
With your vision extended to the infinite reality, and your awareness established atop the Meru of knowledge, how could you descend again into the darkness of the womb?
दृश्यते ते स्वभावो ऽयं समतासत्यतामयः । मन्ये क्षीणविकल्पो ऽसि जातो ऽसि गतकालिकः
Your nature is seen to be composed of equality and truth; I believe your doubts are exhausted, you are born anew, and the past is gone.
स्वभावो ऽयं स्थिरो राम इत्य् आवेदयतीव मे । सोम्य पूर्णार्णवप्रख्या समता निर्मला तव
This nature of yours, Rama, seems firmly established to me; your serene equality, gentle as a full ocean, is pure.
आशा यातु निराशत्वम् अभावं यातु भावना । अमनस्त्वं मनो यातु तवासङ्गेन जीवतः
Let hope become hopelessness, let imagination become absence, let the mind become no-mind, through your detachment while living.
यां यां वस्तुदृशं यासि तस्यां तस्याम् अवस्थितम् । सत्तासामान्यरूपेण ब्रह्म बृंहितचिद्घनम्
Wherever you perceive any object, in each and every state, know that Brahman exists there in the common form of existence, vast and dense with consciousness.
अज्ञातात्मा निबद्धो ऽसि विज्ञातात्मा न बध्यसे । राम त्वं स्वात्मनात्मानं बोधयस्व बलाद् अतः
When the self is unknown, you are bound; when the self is known, you are not bound. Therefore, Rama, awaken yourself to your own self by your own strength.
यत्र न स्वदते वस्तु स्वदते च यथागतम् । अवासनत्वं तद् विद्धि साम्यम् आकाशकोमलम्
Where nothing is tasted, and what is tasted passes as it comes, know that as non-attachment, as the gentle equality of space.
वासनारहितैर् अन्तर् इन्द्रियैर् आहरन् क्रियाः । न विक्रियाम् अवाप्नोषि खवत् क्षोभशतैर् अपि
When, with inner senses free from latent impressions, you perform actions, you do not undergo disturbance, even amid a hundred agitations, like the sky.
ज्ञाता ज्ञानं तथा ज्ञेयं त्रयम् एकतयात्मनि । शान्तात्मानुभवन् भव्य न भूयोभवभाग् असि
Knowing subject, knowledge, and object as one in the Self, abiding in the peace of that realization, O noble one, you are no longer subject to rebirth.
चित्तोन्मेषनिमेषाभ्यां संसारप्रलयोदयौ । वासनाप्राणसंरोधाद् अनुन्मेषं मनः कुरु
The arising and dissolution of the world occur with the opening and closing of the mind; by restraining the flow of impressions and life-force, keep the mind without arising.
प्राणोन्मेषनिमेषाभ्यां संसृतेः प्रलयोदयौ । तम् अभ्यासप्रयोगाभ्याम् उन्मेषरहितं कुरु
With the expansion and contraction of the life-breath, the world arises and dissolves; through practice and discipline, make it free from expansion.
मौर्ख्योन्मेषनिमेषाभ्यां कर्मणां प्रलयोदयौ । तद् विलीनं कुरु बलाद् गुरुशास्त्रार्थसङ्गमैः
Through the arising and cessation of ignorance, actions arise and subside; forcibly dissolve that (ignorance) by union with the meaning of the teacher’s instruction and scripture.
यथा वातरजस्सङ्गस्पन्दात् स्तम्भाभ्रवेदनम् । तथा चिता चेत्यतया स्पन्दाद् इदम् उपस्थितम्
Just as, by the movement of wind, dust, and touch, there is the perception of pillar, cloud, and so on, so too, by the vibration of awareness as object, this (world) appears.
दृश्यदर्शनसम्बन्धस्पन्दजेयं जगद्गतिः । स्फुरत्य् आलोककुड्यादिसङ्गजा वर्णधीर् इव
The movement of the world, which is to be conquered, arises from the vibration of the connection between seer and seen, just as the perception of color arises from contact with a wall or the like.
दृश्यदर्शनसम्बन्धस्पन्दाभावे न जायते । वेदना भवदाभासा चित्रपुंसाम् इवाशये
When there is no vibration of the connection between seer and seen, perception does not arise—just as, in the minds of those who dream, the appearance of the world does not occur.