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.
यद् ब्रह्मात्मा विभुर् यश् च याविद्या प्रकृतिश् च या । तद् अभिन्नं सदैकात्म यथा कुम्भशतेषु मृत्
That which is Brahman, the Self, the all-pervading, as well as what is called ignorance and nature—these are always non-different, of one essence, just as clay is in a hundred pots.
नात्मनः प्रकृतिर् भिन्ना घटान् मृण्मयता यथा । स्पन्दमात्रं यथा वायुर् आत्मैव प्रकृतिस् तथा
Nature is not separate from the Self, just as the clayness is not separate from pots; just as motion is only air, so too is nature nothing but the Self.
आवर्तस् सलिलस्येव यस् स्पन्दस् स्वयम् आत्मनः । प्रोक्तः प्रकृतिशब्देन तेनैवेह स एव हि
Just as a whirlpool is only water, so too is the vibration of the Self itself called by the word 'nature'; thus, here, it is truly only that.
यथैकं स्पन्दपवनौ नाम्ना भिन्नौ न सत्तया । तथैकम् आत्मप्रकृती नाम्ना भिन्ने न सत्तया
Just as motion and wind are different in name but not in substance, so too the Self and nature are different in name but not in reality.
अबोधाद् एतयोर् भेदो बोधेनैव विलीयते । अबोधो ऽसन्मयो भ्रान्ती रज्ज्वां सर्पभ्रमो यथा
The distinction between these two arises from ignorance and is dissolved by knowledge; ignorance is made of non-being, a delusion like the illusion of a snake in a rope.
चिद्भूमौ कलनाबीजं यद् एतत् पतति स्फुरत् । चित्ताङ्कुर उदेत्य् अस्माद् भाविसंसारषण्डकः
When the seed of conceptualization falls upon the ground of consciousness and flashes forth, from that arises the sprout of mind, from which the forest of future world-appearance grows.
एतद् एवात्मविज्ञानदग्धं सद्वासनाजलैः । संसिक्तम् अपि यत्नेन न भवत्य् अङ्कुरक्षमम्
Even if it is thoroughly watered with the streams of noble tendencies, that which has been burned by the fire of self-knowledge does not become fit to sprout again.
नो चेत् पतति चित्क्षेत्रे कलनाबीजकं ततः । चित्ताङ्कुरा न जायन्ते सुखदुःखफलद्रुमाः
If, however, the seed of conceptualization does not fall into the field of consciousness, then the sprouts of mind do not arise, nor the trees of pleasure and pain as their fruit.
द्वित्वं जगत्य् असदुपात्तम् अबोधजातं बोधक्षयं जहिहि बोधम् उपागतो ऽसि । आत्मैकभावविभवेन भवाभयात्मा नास्त्य् एव दुःखम् इति नः परमार्थसारः
Duality in the world is falsely assumed and born of ignorance; abandon this ignorance, for you have attained knowledge. By the power of the one Self alone, which is the essence of fearlessness in existence, there is truly no suffering—this is our highest teaching.
ज्ञातं ज्ञातव्यम् अखिलं दृष्टं द्रष्टव्यम् अक्षतम् । परेण परिपूर्णास् स्मो ब्रह्मञ् ज्ञानामृतेन ते
All that is to be known has been known, all that is to be seen has been seen without harm; by your nectar of knowledge, O Brahman, we are completely fulfilled.