यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । तत् सर्वं ब्रह्म निर्धर्म निर्गुणं निर्ममात्मकम्
Whatever is seen in this world, whether moving or unmoving, all of it is Brahman—without attributes, without qualities, and devoid of any sense of ownership.
नित्यव्यपेतावयवम् एकम् एकान्तनिर्मलम् । निर्विकारम् अनाद्यन्तं नित्यं शान्तं समात्मकम्
It is eternally free from parts, one, absolutely pure, changeless, without beginning or end, ever peaceful, and of the nature of unity.
कालक्रियाकरणकारणकर्तृकार्यजन्मस्थितिप्रलयसंसरणादि सर्वम् । ब्रह्मेति दृष्टवत एव तवात्मदृष्ट्या भूयो ऽपि किं भ्रमणम् अङ्ग ससङ्गम् एव
For you, who see all things—time, action, instruments, causes, agents, effects, birth, existence, dissolution, movement, and so on—as Brahman through the vision of the Self, what further wandering or attachment remains, dear one?
यदि नास्ति विकारादि ब्रह्मन् ब्रह्मणि बृंहिते । तद् इदं कथम् आभाति भावाभावमयं जगत्
If there is no change or anything similar in the vast Brahman, then how does this world, composed of existence and non-existence, appear?
अपुनःप्रागवस्थानं यत् स्वरूपविपर्ययः । तद् विकारादि कथितं यत् क्षीरादिषु विद्यते
That which does not return to its previous state, whose nature is altered—this is called transformation, as is seen in milk and similar substances.
पयस्तां पुनर् अभ्येति दधित्वान् न पुनः पयः । बुद्धम् आद्यन्तमध्येषु ब्रह्म ब्रह्मैव निर्मलम्
Milk, once it has become curd, does not become milk again; but Brahman, known in its beginning, middle, and end, remains ever pure Brahman.
क्षीरादेर् इव तेनास्ति ब्रह्मणो न विकारिता । अनाद्यन्ताविकारस्य न चैवावयविक्रमः
Just as with milk and the like, so too there is no transformation in Brahman; for that which is without beginning, end, or change, there is no sequence of parts.
समस्याद्यन्तयोर् येयं दृश्यते विकृतिः क्षणम् । संविदस् तं भ्रमं विद्धि नाविकारे ऽस्ति विक्रिया
The change that appears for a moment at the beginning and end of a composite thing—know that as a delusion of consciousness; in what is changeless, there is no transformation.
संवेद्ये सति संवित्तिस् तन् न ब्रह्मणि विद्यते । तद् ब्रह्मशब्दकथितं निस्संवेद्यं चिदात्म यत्
Awareness arises only when there is something to be known; this does not exist in Brahman. That which is called Brahman is the pure consciousness devoid of any object of awareness.
यादृग् आद्यन्तयोर् वस्तु तादृग् एव तद् उच्यते । मध्ये तस्य यद् अन्यत्वं तद् अबोधविजृम्भितम्
Whatever a thing is at its beginning and end, so it is truly called; any difference in the middle is merely the play of ignorance.
आत्मा त्व् आद्यन्तमध्येषु समस् सर्वत्र सर्वदा । खम् अप्य् अन्यत्वम् आयाति नात्मतत्त्वं कदाचन
The Self is always the same in beginning, middle, and end, everywhere and at all times; even space may appear different, but the essence of the Self never does so.
भारूपत्वात् तदेकत्वान् नित्यत्वाच् चायम् ईश्वरः । वशं भावविकाराणां न कदाचन गच्छति
Because it is of the nature of light, oneness, and eternity, this Lord never comes under the sway of modifications of being.
विद्यमाने सदैकस्मिन् ब्रह्मण्य् एकान्तनिर्मले । संविद्भ्रमस्वरूपाया अविद्यायाः क आगमः
When the one, utterly pure Brahman alone exists, what origin can there be for ignorance, whose very nature is the delusion of consciousness?
ब्रह्मतत्त्वम् इदं सर्वम् आसीद् अस्ति भविष्यति । निर्विकारम् अनाद्यन्तं नाविद्यास्तीति निश्चयः
All this is the reality of Brahman—past, present, and future—changeless, without beginning or end; it is certain that ignorance does not exist.
यस् तु ब्रह्मेति शब्देन वाच्यवाचकयोः क्रमः । तत्रापि नान्यताभाव उपदेष्टुं कृतो ह्य् असौ
Even the distinction between the word 'Brahman' and what it denotes is made only for the sake of instruction; in truth, there is no real difference.
त्वम् अहं जगद् आशाश् च भूः खम् अग्न्यनिलादि च । ब्रह्ममात्रम् अनाद्यन्तं नाविद्यास्ति मनाग् अपि
You, I, the world, desires, earth, space, fire, air, and so on—all are only the beginningless and endless Brahman; there is not the slightest ignorance.
नामैवेदम् अविद्येति भ्रममात्रम् असद् विदुः । न विद्यते या तस्या हि कीदृङ् नाम भविष्यति
What is called 'ignorance' is merely a name for delusion, which the wise know to be unreal; since it does not exist, how could it have any true nature?
उपदेशप्रकरणे ह्यः किम् एतत् त्वयोदितम् । अविद्येयं तथेत्थं च निर्धार्यत इति प्रभो
But, O Lord, in the section on instruction, why did you say that this is ignorance, and that it should be determined as such?
एतावन्तम् अबुद्धस् त्वम् अभूः कालं रघूद्वह । कल्पिताभिः किलैताभिर् बोधितो ऽसि सुयुक्तिभिः
O descendant of Raghu, you were unaware for this long time, but now you have been awakened by these well-reasoned explanations, which were only imagined.
अविद्येयम् अयं जीव इत्यादिकलनाक्रमः । अप्रबुद्धप्रबोधाय कल्पितो वाग्विदां वरैः
The notion that 'this is ignorance, this is the individual soul,' and so on, is a sequence of concepts devised by the wise for the awakening of those not yet enlightened.
अप्रबुद्धं मनो यावत् तावद् एव भ्रमं विना । न प्रबोधम् उपायाति तावद् वर्षशतैर् अपि
As long as the mind is not awakened, there is only confusion; even after hundreds of years, it does not attain awakening.
युक्त्यैव बोधयित्वैष जीव आत्मनि योज्यते । यद् युक्त्या साध्यते कार्यं न तद् यत्नशतैर् अपि
Only by reasoning is the individual awakened and united with the Self; what is accomplished by reasoning cannot be achieved by hundreds of efforts otherwise.
सर्वं ब्रह्मेति यो ब्रूयाद् अप्रबुद्धस्य दुर्मतिः । स करोति सुहृद्भ्रान्त्या स्थाणौ दुःखनिवेदनम्
If someone with an unawakened, misguided mind says, 'All is Brahman,' he, out of friendly delusion, expresses his suffering to a post.
युक्त्या प्रबोध्यते मूढः प्राज्ञस् तत्त्वेन बोध्यते । मूढः प्राज्ञत्वम् आयाति न युक्त्या बोधनं विना
The dull-witted is awakened by reasoning; the wise is awakened by truth itself. The dull-witted attains wisdom only through instruction by reasoning.
एतावन्तम् अबुद्धस् त्वं कालं युक्त्या प्रबोधितः । इदानीं सम्प्रबुद्धो ऽसि तत्त्वेनैवावबोध्यसे
You were unawakened for this long, but have now been awakened by reasoning; now you are truly awakened and can be instructed by truth itself.
ब्रह्माहं त्रिजगद् ब्रह्म ब्रह्म त्वं ब्रह्म दृश्यभूः । द्वितीया कल्पना नास्ति यथेच्छसि तथा कुरु
I am Brahman, the three worlds are Brahman, you are Brahman, all that is seen is Brahman; there is no second conception—act as you wish.
असंवेद्यमहासंवित्कोटिमात्रं जगत्त्रयं । एवं प्रत्ययवान् अन्तः कुर्वन्न् अपि न लिप्यसे
The three worlds are only a measure within the great, unperceived consciousness; thus, with this understanding within, even while acting, you are not tainted.
भारूपश् चेतनो व्यापी परमात्माहम् इत्य् अलम् । राघवानुभवान्तस् त्वं तिष्ठन् गच्छन् स्वपञ् श्वसन्
I am the supreme Self, conscious, all-pervading, of the nature of weight; O Raghava, within your own experience, remain, move, sleep, or breathe as you wish.
निर्ममो निरहङ्कारो बुद्धिमान् असि राम चेत् । तद् ब्रह्मवेदनं शान्तं सर्वभूतस्थितं भव
O Rama, you are without possessiveness, without ego, and endowed with intelligence; therefore, become that peaceful knowledge of Brahman, abiding in all beings.
तद् अनाद्यन्तम् आभासि सत्त्वम् एव परं पदम् । स्थितो ऽसि सर्वगैकात्मा शुद्धसंविन्मयात्मकः
That which appears without beginning or end, pure existence alone is the supreme state; you remain established as the one self of all, whose nature is pure consciousness.