योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । निस्सङ्गस् त्वं यथाप्राप्तकर्मासि चेन् न बध्यसे
Established in yoga, perform actions, abandoning attachment, O Dhananjaya. If you act without attachment, doing what comes to you, you are not bound.
शान्तब्रह्मवपुर् भूत्वा कर्म ब्रह्ममयं कुरु । ब्रह्मार्पितसमाचारो ब्रह्मैव भवसि क्षणात्
Having become tranquil in the form of Brahman, perform actions as Brahman itself. Conducting yourself as an offering to Brahman, you instantly become Brahman.
ईश्वरार्पितसर्वार्थ ईश्वरात्मा निरामयः । ईश्वरस् सर्वभूतात्मा भव भूषितभूतलः
Dedicating all aims to the Lord, with the Lord as your very self, free from affliction, become the Lord, the self of all beings, adorned upon the earth.
सन्न्यस्तसर्वसङ्कल्पस् समश् शान्तमना मुनिः । सन्न्यासयोगयुक्तात्मा कुर्वन् मुक्तमतिर् भव
Having renounced all intentions, being equal-minded, with a peaceful mind, become a sage. Endowed with the yoga of renunciation, act with a mind set on liberation.
सङ्गत्यागस्य भगवंस् तथा ब्रह्मार्पणस्य च । ईश्वरार्पणरूपस्य सन्न्यासस्य च सर्वग
O Blessed One, likewise, regarding the abandonment of attachment, the offering to Brahman, the form of dedication to the Lord, and renunciation, O All-pervading One—
तथा ज्ञानस्य योगस्य विभागः कीदृशः प्रभो । क्रमेण कथयैतन् मे महामोहनिवृत्तिदम्
And likewise, O Lord, what is the distinction of knowledge and yoga? Please tell me this in order, which dispels great delusion.
सर्वसङ्कल्पसंशान्ताव् एकान्तघनवेदनम् । नकिञ्चिद्भावनाकारं यत् तद् ब्रह्म परं विदुः
When all intentions have become completely pacified, and there is dense, singular awareness, with no formation of any concept—this, they know, is the supreme Brahman.
तदुद्योगं विदुर् ज्ञानं योगं च कृतबुद्धयः । ब्रह्म सर्वं जगद् अहं चेति ब्रह्मार्पणं विदुः
Those who are wise know that effort toward this is knowledge and yoga; and that 'Brahman is all, the world, and myself'—this is known as dedication to Brahman.
अन्तश्शून्यं बहिश्शून्यं पाषाणहृदयोपमम् । शान्तम् आकाशकोशाच्छं न शून्यं न दृषत् परम्
Empty within, empty without, like a heart of stone; tranquil, pure as the space within a vessel, neither void nor utterly solid.
तत ईषद् यद् उत्थानम् ईषद् अन्यतयोदये । स जगत्प्रतिभासो ऽयम् आकाश इव शून्यता
Then, when a slight arising occurs, with the emergence of a slight otherness, this appearance of the world is like emptiness in space.
भागो ऽहम् इति को ऽप्य् एष प्रत्येकम् उदितश् चितेः । कोटिकोट्यंशकलितः क इवैनं प्रति ग्रहः
This sense of 'I am a part' arises individually in consciousness; divided into countless fragments, who can grasp it?
विकल्पभेदे स्फुरिते संवित्सारमयात्मनि । वैचित्र्येणाविचित्रे ऽपि किम् एकत्रापि वो ग्रहः
When distinctions of thought arise in the self composed of pure consciousness, even amid diversity and non-diversity, what grasp can you have in one place?
अपृथग्भूत एवैष पृथग्भूत इव स्थितः । पृथग् अब्धिर् अपर्यन्तो नाहम् इत्य् अवगच्छति
This remains as not separate, yet appears as if separate; like an endless ocean, it does not perceive 'I am not.'
यथेहाहं तथेहासि घटादीहास्ति मर्कटः । खम् इहैवं तथाम्ब्वादि किम् अहन्तां प्रति ग्रहः
Just as I am here, so are you here; the pot is here, the monkey is here, space is here, water and so on are here—what grasp is there of 'I-ness'?
इति ज्ञानाद् विभागस्य यो द्वैतस्य परिक्षयः । त्यागस् सङ्कल्पजालानाम् असंसङ्गस् स कथ्यते
Thus, from knowledge comes the end of division, the cessation of duality; the abandonment of webs of thought, this is called non-attachment.
समस्तकल्पनाजालस्येश्वरैकत्वभावनम् । गलितद्वैतनिर्भासम् एतद् एवेश्वरार्पणम्
The contemplation of the oneness of the Lord amidst all webs of imagination, with duality dissolved and only unity shining forth, this alone is offering to the Lord.
अभेदवशतो भेदो नाम्नैवैषां चिदात्मनि । बोधात्माखिलशब्दार्थं जगद् एकं न संशयः
Because of the inherent unity, what appears as difference is only in name within the consciousness-self; the meaning of all words is rooted in awareness, and the world is truly one—there is no doubt.
अहम् आशा जगद् अहं खम् अहं कर्म चाप्य् अहम् । कालो ऽहम् अहम् अद्वैतं द्वैतं चाहम् अहं जगत्
I am hope, I am the world, I am space, I am action, and I am also time; I am non-duality, I am duality, and I am the world itself.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । माम् एवैष्यसि मत्वैवम् आत्मानं मत्परायणः
Let your mind be absorbed in me, be devoted to me, worship me, and bow to me; by understanding thus and dedicating yourself to me, you will surely come to me.
द्वे रूपे तव देवेश परं चापरम् एव च । कीदृशं तत् कदा रूपं तिष्ठाम्य् आश्रित्य सिद्धये
O Lord of gods, you have two forms: the transcendent and the non-transcendent; what are those forms, and at what time do I abide in them for the attainment of perfection?
सामान्यं परमं चैव द्वे रूपे विद्धि मे ऽनघ । पाण्यादियुक्तं सामान्यं शङ्खचक्रगदाधरम्
O sinless one, know that I have two forms: the common and the supreme; the common form is endowed with hands and other limbs, holding the conch, discus, and mace.
परं रूपम् अनाद्यन्तं यन् ममैकम् अनामयम् । ब्रह्मात्मपरमात्मादिशब्दैर् एतद् उदीर्यते
My supreme form is without beginning or end, unique and free from affliction; it is referred to by words such as Brahman, self, supreme self, and others.
यावद् अप्रतिबुद्धस् त्वम् अनात्मज्ञतया स्थितः । तावच् चतुर्भुजाकारदेवपूजापरो भव
As long as you remain unawakened, lacking knowledge of the self, continue to worship the deity with four arms; be devoted to such worship.
तत्क्रमात् सम्प्रबुद्धस् त्वं ततो ज्ञास्यसि तत् परम् । मम रूपम् अनाद्यन्तं येन भूयो न जायसे
Then, gradually awakened, you will know that supreme form of mine which is without beginning or end, by which you are not born again.
यदि वा वेद्यविज्ञातो भवांस् तद् अरिमर्दन । तं ममात्मानम् आत्मानम् आत्मनश् चाशु संश्रय
If you have understood the knowable, O destroyer of enemies, then quickly take refuge in my Self, the Self of your own self.
इदं चाहम् इदं चाहम् इति यत् प्रवदाम्य् अहम् । तद् एतद् आत्मतत्त्वं तन् मुहुर् व्यपदिशाम्य् अलम्
Whenever I declare, 'This I am, this I am,' that is the essence of the Self; I repeatedly point to this, and that is sufficient.
मन्ये साधो प्रबुद्धो ऽसि पदे विश्रान्तवान् असि । सङ्कल्पैर् अवमुक्तो ऽसि सत्यैकात्ममयो भव
I consider you, O noble one, to be awakened; you have found rest in the supreme state, you are freed from all notions, and you are composed of the one true Self.
सर्वभूतस्थम् आत्मानं सर्वभूतानि चात्मनि । पश्य त्वं योगयुक्तात्मा सर्वत्र समदर्शनः
See the Self abiding in all beings and all beings within the Self; with a mind joined to yoga, perceive everything with equal vision.
सर्वभूतस्थम् आत्मानं यो भजत्य् ऐक्यम् आस्थितः । सर्वथा वर्तमानो ऽपि न स भूयो ऽभिजायते
Whoever worships the Self established in all beings, holding to unity, though acting in every way, is not born again.
एकत्वं सर्वशब्दार्थ एकशब्दार्थ आत्मता । आत्मापि च न सन् नासद् गतो यस्याशु तत् स सत्
Oneness is the meaning of all words, the meaning of the word 'one' is the Self; and the Self is neither existent nor non-existent—whoever attains this quickly, that is the truth.