घटादिषु प्रणष्टेषु यथाकाशम् अखण्डितम् । तथा देहेषु नष्टेषु देही नित्यम् अलोपकः
Just as, when pots and such are destroyed, space remains undivided, so too, when bodies perish, the embodied Self is ever untouched.
शुद्धचिन्मात्र आत्मायम् आकाशाद् अप्य् अणोर् अणुः । स्वानुभूत्यंशमात्रं हि खवद् राम न नश्यति
This Self is pure consciousness alone, subtler than even space; only a trace of its own experience remains, O Rama, like space—it does not perish.
न जायते न म्रियते क्वचित् किञ्चित् कदाचन । जगद्विवर्तरूपेण केवलं ब्रह्म जृम्भते
It is never born, it never dies, nowhere, ever, at any time; only Brahman alone appears as the manifold world.
सर्वम् एकम् इदं शान्तम् आदिमध्यान्तवर्जितम् । भावाभावविनिर्मुक्तम् इति मत्वा सुखी भव
All this is one, peaceful, without beginning, middle, or end, free from existence and non-existence—knowing this, be happy.
सर्वापदां निलयम् अध्रुवम् अस्वतन्त्रम् आसन्नपातम् अविवेकम् असारम् अज्ञम् । बोधाद् अहङ्कृतिपदं सकलं विमुच्य शेषे सुबद्धपद उत्तमतां प्रयासि
Abandon entirely all that is the abode of calamities: impermanent, powerless, prone to fall, lacking discernment, unsubstantial, ignorant—the whole domain of ego-identity born of ignorance—and remain firmly established in the highest state.
परस्माद् ब्रह्मणः पूर्वं मनः प्रथमम् उत्थितम् । मननात्मकम् आभोगि तत्स्थम् एव स्थितिं गतम्
Before the supreme Brahman, mind arose first, of the nature of thought; it enjoyed experience, and then settled back into that very state.
पुष्पकोश इवामोदो महोर्मिर् इव सागरे । रश्मिजालम् इवादित्ये मनो ब्रह्मणि राघव
Like fragrance in a flower bud, like a great wave in the ocean, like a web of rays in the sun, O Raghava, so is the mind in Brahman.
तस्यादृश्यात्मतत्त्वस्य विस्मृत्यैव गतं स्थितिम् । नान्ययुक्त्या गतं राम जातं रज्जुभुजङ्गवत्
For that whose true nature is unseen, its state is lost only by forgetting; not by any other means, O Rama, just as a rope is mistaken for a snake.
आदित्यव्यतिरेकेण यो भावयति राघव । रश्मिजालम् इदं ह्य् एतत् तस्यान्यद् इव भास्वतः
O Raghava, whoever contemplates this web of rays apart from the sun, perceives it as something other than the luminous source.
कनकव्यतिरेकेण केयूरं येन भावितम् । केयूरम् एव तत् तस्य न तस्य कनकं हि तत्
When a bracelet is conceived apart from gold, for that person it is only a bracelet, not gold itself.
सलिलव्यतिरेकेण तरङ्गो येन भावितः । तरङ्गबुद्धिर् एवैका स्थिता तस्य न वारिधीः
When a wave is conceived apart from water, only the notion of the wave remains for that person, not the ocean.
सलिलाव्यतिरेकेण तरङ्गो येन भाव्यते । अम्बुसामान्यसम्बुद्धिर् निर्विकल्पस् स उच्यते
When a wave is conceived apart from water, the awareness is limited to the wave; but one who perceives the common essence of water is called free from distinctions.
कनकाव्यतिरेकेण केयूरं येन भाव्यते । कनकैकमहाबुद्धिर् निर्विकल्पस् स उच्यते
When a bracelet is conceived apart from gold, the awareness is limited to the bracelet; but one whose mind is absorbed in the single essence of gold is called free from distinctions.
पावकव्यतिरेकेण ज्वालाली येन भाव्यते । तस्याग्निबुद्धिर् गलति ज्वालाधीर् एव तिष्ठति
When a cluster of flames is conceived apart from fire, the notion of fire fades and only the awareness of the flames remains.
ज्वालाजालेन लोलेन रञ्जिता सा तथा स्थितिः । ताम् एवास्थां समाधत्ते तद्गता व्याकुला मतिः
That state, colored by the restless mass of flames, is maintained; the mind, absorbed in it, becomes agitated.
पावकाव्यतिरेकेण ज्वालाली येन भाव्यते । तस्याग्निबुद्धिर् एवास्ति निर्विकल्पस् स उच्यते
When a cluster of flames is conceived apart from fire, only the awareness of fire remains; such a person is called free from distinctions.
यो निर्विकल्पस् स महान् स सङ्क्षीणमना मुनिः । प्राप्तव्यं तेन सम्प्राप्तं नासौ मज्जति वस्तुषु
He who is free from conceptualization is great; his mind is diminished, he is a sage. What is to be attained has been attained by him; he does not sink into objects.
नानाताम् अखिलां त्यक्त्वा शुद्धचिन्मात्रकोटरे । संवेदनविनिर्मुक्तं संवित्त्यंशो भवानघ
Having abandoned all diversity, in the pure cavity of consciousness alone, you are a portion of awareness, untouched by perception, O sinless one.
स्वयम् आत्मात्मनैवाशु शक्तिं सङ्कल्पनामिकाम् । यदा करोति स्फुरितां स्पन्दशक्तिम् इवानिलः
When the self itself swiftly stirs up its power called imagination, just as wind stirs the power of vibration—
तदा पृथग् इवाभासं सङ्कल्पकलनामयम् । मनो भवति विश्वात्म भावयत्य् आकृतिं स्वयम्
Then, what appears as separate, the mind made of imagination and calculation, becomes the soul of the universe and itself fashions forms.
तत् सङ्कल्पात्मकं चेतो यथेदम् अखिलं जगत् । सङ्कल्पयति सङ्कल्पि तथैव भवति क्षणात्
That mind, whose essence is imagination, conceives this entire world; whatever the imaginer imagines, so it becomes in an instant.
कीटत्वम् अब्जजत्वं च मेरुत्वम् अणुतां तथा । मनो यातम् अहङ्कारबुद्धिचित्तादिनामकम्
Becoming a worm, a lotus-born being, Mount Meru, or an atom—the mind assumes these names: ego, intellect, mind, and so on.
स्वसङ्कल्पाद् विरिञ्चित्वम् एत्य चेतो जगत्स्थितिम् । तनोति तस्यां तदनु नानातां गच्छति स्वयम्
By its own imagination, the mind attains the state of the Creator and extends the existence of the world; in that, it itself does not enter into diversity.
सङ्कल्पमयम् एवेदं जगद् आभोगि दृश्यते । न सत्यं न च मिथ्यैव स्वप्नजालम् इवोत्थितम्
This world is seen as nothing but imagination, O enjoyer; it is neither real nor entirely unreal, like a web of dreams that has arisen.
जन्तोर् यथा मनोराज्यं विविधारम्भभासुरम् । ब्राह्मं तथेदं विततं मनोराज्यं विजृम्भते
Just as the realm of imagination in a living being shines forth with various beginnings, so too does this divine realm of imagination expand and unfold.
यथा न वितथस् स्वप्नः प्रतिभासान् न चापि सन् । तथा ब्राह्मं मनोराज्यं जगन् नासन् न सन् मुने
As a dream is neither truly unreal nor truly real in its appearance, so too, O sage, this divine realm of imagination—the world—is neither non-existent nor existent.
मिथ्यावभासमात्रं हि यद् इदं घनतां गतम् । यथाभूतार्थभावित्वात् तद् एतत् प्रविलीयते
This, which appears as a mere illusion but has assumed solidity, dissolves when the true nature of reality is contemplated.
परमार्थेन दृष्टं चेत् तद् इदं नैव किञ्चन । दृष्टं त्व् अपरमार्थेन प्रयाति शतशाखताम्
If seen from the standpoint of ultimate reality, this is truly nothing at all; but seen from the non-ultimate standpoint, it branches out into a hundred forms.
लहर्यूर्मितरङ्गाम्बुकलनार्हं परिस्फुरन् । यथाम्बुधिर् वपुर् धत्ते स्वभावेन तथा विभुः
Just as the ocean, by its own nature, displays waves, ripples, and surges suitable to its waters, so too does the Infinite manifest forms by its own nature.
कुर्वन् कर्मसहस्राणि कर्ता चित्स्पन्दनाद् ऋते । नापूर्वं कुरुते किञ्चित् कश्चिद् भेदम् अतस् त्यज
Though performing thousands of actions, the doer, apart from the vibration of consciousness, does nothing new at all; therefore, abandon the notion of difference.