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.
पूर्णात्मकम् इदं पूर्णं पूर्णात् पूर्णं प्रपूर्यते । पूर्णेन पूरितं पूर्णं स्थिता पूर्णैव पूर्णता
This fullness is of the nature of fullness; from fullness, fullness is filled; fullness, filled by fullness, remains ever full—such is the nature of fullness.
लीलयेदं तु पृच्छामि भूयो बोधाभिवृद्धये । बालस्येव पिता ब्रह्मन् न रोषं कर्तुम् अर्हसि
Yet, I ask this again in play, for the further growth of understanding; just as a father does for a child, O Brahman, you ought not to be angry.
श्रोत्रं चक्षुस् स्पर्शनं च रसनं घ्राणम् एव च । विद्यमानम् अपि ब्रह्मन् दृश्यमानम् अपि स्फुटम्
Hearing, sight, touch, taste, and smell—even though they exist, O Brahman, and are clearly perceived—
कथं मृतस्यैव जन्तोर् विषयं स्वं न पश्यति । जीवतश् च कथं सर्वं विषयं स्वं प्रपश्यति
How is it that a creature, when dead, does not perceive its own objects, and yet, when alive, perceives all its own objects?
कथं घटादि बाह्यस्थम् इन्द्रियाणि जडान्य् अपि । शरीरे ऽनुभवन्त्य् अन्तः पुनर् नानुभवन्त्य् अपि
How do the senses, though inert and situated externally like a pot and similar objects, experience within the body, yet do not experience externally?
अयश्शलाकोपमयोर् घटादीन्द्रिययोः किल । अश्लिष्टयोर् नीरसयोः कथं सत्तोदिता मिथः
Just as two rods of iron, like a pot and the senses, when joined together and devoid of essence, how does the arising of existence occur mutually between them?
जानन्न् अपि यद् एतत् त्वां विशेषाशङ्कया पुनः । पृच्छामि तद् अशेषेण कथयाश्व् अनुकम्पया
Even though I know this, I ask you again out of particular doubt; please explain it fully, out of compassion.
इन्द्रियाण्य् अपि चित्तादि घटाद्य् अपि न किञ्चन । पृथक् सम्भवतीहाङ्ग निर्मलाच् चेतनाद् ऋते
The senses, mind, and so forth, as well as pots and similar objects, are nothing by themselves; they arise separately here, O friend, except from pure consciousness.
गगनाद् अपि याच्छा चित् तया रूपं स्वम् आत्मना । चित्त्वात् पुर्यष्टकत्वेन भाववृत्त्यैव भावितम्
Consciousness, even from space, draws its own form by itself; due to its nature as mind, as the subtle body, it is shaped only by the activity of thought.
तद् एवेदं प्रकृतितां गतं जगद् अवस्थितम् । तस्यावयवजातं तद् इन्द्रियादि घटादि च
This world, having attained its own nature, is established; its components are those born from it, such as the senses and pots and so forth.