प्रतिबिम्बं यथादर्शे तथेदं ब्रह्मणि स्वयम् । अगम्यं छेदभेदादेर् आधारानन्यतावशात्
Just as a reflection appears in a mirror, so this arises in Brahman itself; it cannot be reached by cutting or dividing, due to its non-difference from its support.
अनन्यच् छेदभेदादि ब्रह्मणि ब्रह्म चाम्बरम् । किं कथं कस्य केनैतच् छिद्यते वा क्व भिद्यते
There is no cutting or division in Brahman, just as in space; what, how, whose, by whom is this cut or divided, or where is it broken?
ब्रह्मता ब्रह्मतापूरे जले जलम् इव स्फुरत् । स्थिता समसमा व्योम निर्मला शान्तम् आत्मनि
Brahman shines as Brahman in its fullness, like water in water; established equally, pure, tranquil, in the space of the Self.
वास्यवासकभावो ऽतो मनाग् अपि न भिद्यते । तेनेहावासनीभावो बोधात् सम्पन्न एव ते
Therefore, the distinction between the vessel and its contents is not divided even in the slightest; thus, by knowledge, the state of being without tendencies is truly attained by you.
यो न निर्वासनो नूनं सर्वधर्मपरो ऽपि सः । सर्वज्ञो ऽप्य् अतिबद्धात्मा तपस्व्य् अपि स रागवान्
Truly, one who is not free from latent tendencies, even if devoted to all duties, all-knowing, or austere, remains inwardly bound and attached.
यस्यास्ति वासनाबीजम् अत्यल्पं चितिभूमिगम् । बृहत् सञ्जायते तस्य पुनस् संसृतिकाननम्
For one whose seed of latent impression, however slight, remains in the field of consciousness, the vast forest of worldly existence arises again.
अभ्यासाद् धृदि रूढेन सत्यसम्बोधवह्निना । निर्दग्धं वासनाबीजं न भूयः परिरोहति
When, through persistent practice and the fire of true understanding firmly established in the heart, the seed of latent impression is burned, it does not sprout again.
दग्धं तु वासनाबीजं न निमज्जति वस्तुषु । सुखदुःखादिषु स्वच्छं तुम्बीपत्त्रम् इवाम्भसि
But when the seed of latent impression is burned, it does not sink into objects; in pleasure, pain, and the like, it remains clear, like the leaf of a water-gourd on water.
शान्तात्मा विगतभवामयो ऽसि जातो निर्वाणो दलितमहामनोविमोहः । सम्यग्ज्ञश् श्रुतम् अवगम्य पावनं तत् तिष्ठात्मव्यवहृतिर् एकशान्तरूपः
You have become one whose mind is at peace, free from the disease of becoming, liberated, with the great delusion of mind shattered; knowing rightly, having understood the purifying teaching, let your conduct remain established in the one form of inner peace.
नष्टो मोहस् स्मृतिर् लब्धा त्वत्प्रसादान् मयाच्युत । स्थितो ऽस्मि गतसन्देहः करिष्ये वचनं तव
By your grace, O unfailing one, my delusion is destroyed and memory regained; I stand free of doubt and will carry out your command.
वृत्तयो यदि बोधेन संशान्ता हृदये स्फुटम् । तच् चित्तं शान्तम् एवाशु विद्धि सत्त्वम् उपागतम्
When the mental modifications are clearly pacified in the heart by knowledge, know that mind to be peaceful and that true being has been attained.
अत्र तच् चेत्यरहितं प्रत्यक्चेतननामकम् । वस्तु शिष्टं विनिर्मुक्तं यत् सर्वं सर्वतश् च यत्
Here, what remains is that reality which is devoid of objects, known as the inner consciousness—free from all, and which is everything, everywhere.
न केचन प्रबाधन्ते तत् पदं जगदाधयः । भूतलाद् गगनोड्डीनं विहङ्गमम् इवोतवः
No afflictions of the world can disturb that state, just as birds flying high in the sky are untouched by the earth below.
प्रत्यक्चेतनम् आभासं शुद्धं सङ्कल्पवर्जितम् । अगम्यम् एनम् आत्मानं विद्धि दुष्टदृशाम् इह
Know this inner consciousness, which is pure, free from all imagination, and inaccessible to those of impure vision, as the Self shining within.
सर्वातीतपदस्थस्य चिता शुद्धस्य वासना । न शक्नोति पदं द्रष्टुं जनदृष्टिर् अहेर् इव
The mind of one established in the state beyond all, pure and free from impressions, cannot be perceived by ordinary people, just as a snake cannot see the path of a bird.
यत्प्राप्तौ सर्व एवेमे क्षीणा घटपटादयः । वराकी वासना तत्र किं करोति परे पदे
Upon attaining that supreme state, all things such as pots, cloths, and the like are dissolved; what can the feeble impression do there in that highest state?
यथानलगिरिं प्राप्य हिमलेशो विलीयते । शुद्धम् आसाद्य चित्तत्त्वम् अविद्या लीयते तथा
Just as snow melts away upon reaching a mountain of fire, so too does ignorance dissolve upon attaining the pure reality of consciousness.
क्व वराकी रजस्तुच्छा वासना भोगबन्धनी । क्वापूरितजगज्जालश् चित्तत्त्वविपुलानिलः
Where is that feeble, trivial, binding impression of passion, and where is the vast wind of the reality of consciousness, which fills the entire universe?
तावत् स्फुरत्य् अविद्येयं नानाकारविकारिणी । यावन् न सम्परिज्ञातश् शुद्धस् स्वात्मायम् आत्मना
This ignorance, ever-changing and of many forms, persists only so long as one's own pure Self is not fully realized by oneself.
सर्वा दृश्यदृशः क्षीणाश् शुद्धतैवोदितातता । नभसीव पदे तस्मिन् स्वात्मन्य् अखिलपूरणे
All perceptions and perceivers are dissolved, and only pure existence remains, just as in the sky, in that state—the Self that pervades all.
समग्राकाररूपं तत् समग्राकारवर्जितम् । वागतीतं परं वस्तु केन नामोपमीयते
That which has the form of all forms, yet is devoid of all forms, which is beyond speech, the supreme reality—by what can it be compared?
विषयविषविषूचिकाम् अतस् त्वं निपुणम् अहंस्थितिवासनाम् अपास्य । अभिमतपरिहारयत्नयुक्त्या भव विरुजो भुवनैकनाथमूर्तिः
Therefore, abandoning thoroughly the subtle tendency of ego-existence, which is like the disease of poison and its effects, become free from affliction, embodying the one Lord of the world, through the diligent effort of renouncing all attachments.
इति गदितवति त्रिलोकनाथे क्षणम् इव मौनम् अवस्थिते पुरस्तात् । अथ मधुप इवासिताब्जषण्डे वचनम् उपैष्यति तत्र पाण्डुपुत्रः
When the Lord of the three worlds had spoken thus and remained silent for a moment before him, then the son of Pandu, like a bee in a cluster of blue lotuses, approached to speak there.
परिगलितसमस्तशोकभावा परम् उदयं भगवन् मतिर् गतेयम् । मम तव वचनेन लोकभर्तुर् दिनपतिना परिबोधिताब्जिनीव
O Blessed One, my mind, all sorrowful states having dissolved, has attained the highest awakening by your words, just as a lotus is awakened by the sun, the sustainer of the world.
इत्य् उक्त्वोत्थाय गाण्डीवधन्वा स हरिसारथिः । अर्जुनो गतसन्देहो रणलीलां करिष्यति
Having spoken thus, Arjuna, the wielder of Gandiva, with Hari as his charioteer, rising up, free from doubt, will engage in the play of battle.
करिष्यति क्षतगजवाजिसारथिद्रुतद्रवद्रुधिरमहानदीं भुवम् । शरोत्करप्रसरमयाभ्रमण्डलीतिरोहितद्युमणिविलोचनां दिवम्
He will make the earth a great river of blood, flowing with the rush of wounded elephants, horses, and charioteers, and he will make the sky, with the streams of arrows, appear as if adorned with the sun, like an orb of clouds.
एतां दृष्टिम् अवष्टभ्य राघवाघविघातिनीम् । तिष्ठ निस्सङ्गसन्न्यासब्रह्मार्पणमयात्मिकाम्
Holding to this vision, O Raghava, which destroys the afflictions of sin, remain established in the state of renunciation, free from attachment, with your very being offered to Brahman.
यस्मिन् सर्वं यतस् सर्वं यस् सर्वं सर्वतश् च यः । यश् च सर्वमयो नित्य आत्मानं विद्धि तं परम्
Know that supreme Self in whom all exists, from whom all arises, who is all, who is everywhere, and who is eternally all-pervading.
दूरस्थम् अप्य् अदूरस्थं सर्वगं त्वं स्वम् एव च । तत्स्थस् तत्ताम् अवाप्नोषि तद् एवास्य् अस्तसंशयम्
Though distant, it is not far; though all-pervading, it is your own self. Established in that, you attain its essence; in that alone, there is no doubt.
यत् संवेद्यविनिर्मुक्तं संवेदनम् अनिन्दितम् । चेत्यमुक्तचिदाभासं तद् विद्धि परमं पदम्
That awareness which is free from objects of knowledge, blameless, and not subject to being known; whose semblance is consciousness unbound by objects—know that as the supreme state.