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.
चित्तस्पन्दोत्थिता माया तदभावे विलीयते । पयस्स्पन्दोत्थिता वीचिस् तदभावेन शाम्यति
Māyā arises from the vibration of the mind; when that ceases, it dissolves. Waves arise from the movement of water; when that ceases, they subside.
त्यागतो वासनांशस्य बोधाद् वा प्राणरोधनात् । चित्ते निस्स्पन्दतां याते कुतस् स्पन्दस्य सम्भवः
When the tendencies are abandoned, or through knowledge, or by restraint of the breath, the mind becomes still; then, how can any movement arise?
असंवित्स्पन्दमात्रेण याति चित्तम् अचित्तताम् । प्राणानां वा निरोधेन तद् एव च परं पदम्
By the cessation of movement in consciousness, the mind becomes no-mind; or by the restraint of the vital breaths, that itself is the supreme state.
दृश्यदर्शनसम्बन्धे यत् सुखं पारमात्मिकम् । तदन्तैकान्तसंवित्त्या ब्रह्मदृष्ट्या मनःक्षयः
The supreme bliss found in the union of the seer and the seen, through the absolute awareness within, is the dissolution of the mind by the vision of Brahman.
यत्र नाभ्युदितं चित्तं तत् तत् सुखम् अकृत्रिमम् । न स्वर्गादौ सम्भवति मरौ हिमगृहं यथा
Where the mind does not arise, there is that uncontrived happiness; it does not occur in heaven or elsewhere, just as there is no snow-house in the desert.
चित्तोपशमजं स्फारम् अवाच्यं वचसां सुखम् । क्षयातिशयनिर्मुक्तं नोदेति न च शाम्यति
The vast, indescribable happiness born of the quieting of the mind, free from increase or decrease, neither arises nor subsides.
बोधाद् भवति चित्तान्तो निर्बोधाच् चित्ततोदिता । बालवेतालवत् तेन मोहश्रीर् घनतां गता
Through knowledge, the mind comes to its end; from ignorance, the mind arises. Like a child or a ghost, delusion attains density thereby.
विद्यमानम् अपि ह्य् एतच् चित्तं बोधाद् विलीयते । सद् अप्य् असद् इवाभाति ताम्रं हेमीकृतं यथा
Even though this mind exists, it dissolves through knowledge; though real, it appears unreal, like copper made into gold.
ज्ञस्य चित्तं न चित्ताख्यं ज्ञचित्तं सत्त्वम् उच्यते । नामार्थान्यत्वभाक् चित्तं बोधात् ताम्रसुवर्णवत्
The mind of the knower is not called 'mind'; the mind of the knower is called 'being'. The mind, being distinct from name and form, is like copper and gold in relation to awareness.
न सम्भवति चित्तत्वं तेन तत् प्रविलीयते । भ्रमश् शाम्यति बोधेन नाभावो विद्यते सतः
Thus, the state of mind does not arise, and so it dissolves. Delusion is pacified by awareness; non-existence does not pertain to what is real.