न मे देहो न जन्मापि युक्तायुक्ते न कर्मणा । इति निश्चयवान् यो ऽन्तर् महात्यागी स उच्यते
He who is firmly resolved within, thinking, 'I have no body, nor even birth; I am not bound or unbound by action,' is called a great renouncer.
येन धर्मम् अधर्मं च मनोमननम् ईहितं । सर्वम् अन्तः परित्यक्तं महात्यागी स उच्यते
He by whom righteousness and unrighteousness, mental deliberation, and all intentions are entirely abandoned within, is called a great renouncer.
मनो ध्यानं तपस्तेजस् त्वत्तामत्ते शुभाशुभे । त्यक्त्वा यो ऽवस्थितस् स्वस्थो महात्यागी स उच्यते
He who, having abandoned the mind, meditation, asceticism, brilliance, warmth, and both auspicious and inauspicious states, remains established in his own well-being—he is called the great renouncer.
स्वमनोमननं मान्यो नाभिवाञ्छति नोज्झति । यो ऽवासनस् सर्वम् इदं महात्यागी स उच्यते
He who, without desire or aversion, does not seek nor reject his own thoughts, and is free from all latent impressions—he is called the great renouncer.
यावती दृश्यकलना सकलेयं विलोक्यते । सा येन सुष्ठु सन्त्यक्ता महात्यागी स उच्यते
He by whom all this, as far as it is perceived and conceived, has been thoroughly abandoned—he is called the great renouncer.
यो ऽकामकामी निर्द्वन्द्वस् सुखदुःखेष्व् अलोलधीः । धीरस् स्वस्थो मृदुर् दान्तो महात्यागी स उच्यते
He who is without desire even in the presence of desires, free from duality, unshaken in pleasure and pain, steadfast, self-possessed, gentle, and restrained—he is called the great renouncer.
कुर्वन्न् अपि च कार्याणि सुषुप्तसमवृत्तिताम् । न सन्त्यजति यः पूर्णो महात्यागी स उच्यते
He who, even while performing actions, maintains the state of deep sleep, and does not abandon his fullness—he is called the great renouncer.
इत्य् उक्तं देवदेवेन भृङ्गीशाय पुरानघ । एतां दृष्टिम् अवष्टभ्य तिष्ठ राम यथास्थितः
Thus it was spoken by the god of gods to Bhringi, O sinless one of old. Holding to this vision, remain as you are, O Rama.
श्रीमत्कपालशकलावलिमध्यबद्धखण्डेन्दुमण्डितजटाशिरसा हरेण । इत्य् उक्तम् उज्ज्वलमणीन्द्रशिलैकशृङ्गे मेरौ ज्वलज्ज्वलनरूपिणि रामभद्र
By Hari, whose matted hair is adorned with a crescent moon set among a row of auspicious skulls, this was spoken on the radiant, jewel-studded peak of Mount Meru, blazing with fire, O Ramabhadra.
एतां दृशं समवलम्ब्य विलासकान्तकार्यं कुरु क्रमगतं समयैव बुद्ध्या । नित्योदितो ऽसि विमलो ऽसि निरामयो ऽसि शङ्कां परित्यज सुखी भव यो ऽसि सो ऽसि
Relying on this vision, perform your delightful and fitting duties step by step, with intelligence. You are ever awakened, pure, free from affliction—abandon doubt and be happy; you are that which you are.
ह्यो दिने हि मया प्रश्नẖ कृत आसीन् मुनीश्वर । उपशान्तिप्रकरणप्रसरे स यथा किल
O revered sage, just yesterday I asked a question, when the discourse on the chapter of quiescence was underway, as it is said.
अनन्तस्यात्मतत्त्वस्य कलङ्ककलना कुतः । अब्धेर् अगाधरूपस्य रजोराशिẖ कुतो भवेत्
How can there be any stain imagined in the essence of the infinite Self? How can a mass of dust arise in the ocean, which is by nature unfathomable?
तत्रोक्तं भवता ब्रह्मन् मय्य् अकालैकचोदके । सिद्धान्तकाल एवास्य प्रश्नस्योत्तरवाग् इति
There, O Brahman, you said to me: 'The answer to this question will be given at the proper time, when the conclusion is reached.'
तद् अद्य भगवंस् तं मे हृदयाच् छिन्द्धि संशयम् । वाक्यरश्मिभिर् आशीतैẖ खान् निशीव शशी तमः
Therefore today, O venerable one, dispel this doubt from my heart, with rays of your words as cool and bright as the moon dispels the darkness of night.
त्वद्वाक्यामृतपानेन संशयांशापमृत्यवः । अशेषेण विनष्टा मे वर्षणेनेव पांसवः
By drinking the nectar of your words, the death of all doubts and afflictions in me is utterly destroyed, just as dust is washed away by rain.
क्षमानववधूकान्तं त्वां पृच्छामि तथाप्य् अहम् । न राजते स्वयं ज्ञातं ज्ञानं गुरुगिरं विना
Yet, O patient one, like a bridegroom of forbearance, I ask you again; for knowledge, even if realized by oneself, does not shine without the words of the teacher.
राम राजीवपत्त्राक्ष साधु संस्मृतवान् असि । के नाम वा समारम्भाḫ प्राज्ञस्यायान्ति वन्ध्यताम्
O Rama, lotus-eyed one, you have rightly recalled this; for what undertakings of the wise ever come to naught?
क्षमौदार्यशमप्रायैर् गुणैर् यातो ऽसि पात्रताम् । शारदैश् शालिसौन्दर्यैश् श्रीमत्ताम् इव भूतलम्
You have become worthy by virtues such as patience, generosity, and tranquility, just as the earth attains beauty in autumn by the loveliness of ripe rice fields.
भाजनं त्वं पवित्राणां सिद्धान्तवचसां स्थितः । सुरक्तकण्ठगीतीनां रागरक्तमना इव
You are a vessel for pure truths, established in the words of perfected doctrine, just as one whose mind is absorbed in passion delights in songs sung with deep, fervent voices.
श्रुत्वात्मज्ञानसिद्धान्तं त्वम् अद्यार्धप्रबुद्धवत् । न क्रियाद्वैतदोषेण गच्छस्य् उभयनष्टताम्
Having heard today the doctrine of self-knowledge, you are like one half-awakened; you do not fall into the loss of both sides through the fault of mistaken nonduality in action.
अमहात्मा हि वेदान्तसिद्धान्तावगताव् इतः । सर्वं ब्रह्मेति संयाति कर्माद्वैतवशाद् अधः
For one who is not great-souled, even after understanding the conclusions of Vedānta, thinking 'all is Brahman,' he descends due to the compulsion of mistaken nonduality in action.
क्षमादिगुणपूतात्मा महात्मा त्वादृशस् तु यः । सर्वं ब्रह्मेति निर्णीय स्वभावाद्वैतम् एत्य् अलम्
But a great-souled one like you, whose heart is purified by virtues such as patience, having determined 'all is Brahman,' naturally attains true nonduality.
कर्माद्वैतम् अनादृत्य नाभिवाञ्छति नोज्झति । आत्मतत्त्वैकभावित्वात् समताम् एति केवलम्
Disregarding mistaken nonduality in action, he neither desires nor rejects anything; being absorbed solely in the reality of the Self, he attains perfect equanimity.
सर्वेषाम् एव शास्त्राणां सर्वासाम् अभितो दृशाम् । शृणु राघव सिद्धान्तम् आत्मज्ञानैकदीपकम्
O Rāghava, listen to the conclusion that is the single lamp of self-knowledge, the essence of all scriptures and all viewpoints.
जन्तुर् न जायते येन भावितेन मनाग् अपि । भव्य एवाङ्ग नाभव्यो भृष्टं बीजम् इवोषरे
By whatever one is not even slightly born, O dear one, only that is truly destined to be; what is not, is not—just as a roasted seed will not sprout in barren ground.
इदं हि कथयन्त्य् उच्चैर् बोधं परम् उपागताः । वयं स्वयं च जानीमश् शास्त्रम् एवं च संस्थितम्
Those who have attained supreme awakening declare this openly; we ourselves know it, and so too is it established in scripture.
न तत्त्वातत्त्वयोर् भेदस् तरङ्गपयसोर् इव । न सत्यासत्ययोर् भेदो जाग्रत्स्वप्नार्कयोर् इव
There is no distinction between reality and unreality, just as there is none between a wave and water; nor is there a difference between truth and untruth, as between waking and dreaming.
सत्तायां न तु भेदो ऽस्ति भेदो यẖ कल्पितस् त्व् अयम् । विकल्पो न क्वचित् सत्यस् सत्तामात्रम् अतो ऽखिलम्
In existence itself, there is no division; this division is merely imagined. Nowhere is this discrimination truly real, for all is nothing but pure existence.
न सत्यासत्ययोर् भेदस् सत्तायाम् अङ्ग दृश्यते । सङ्कल्पान्तरशैलेन्द्रबाह्यशैलेन्द्रयोर् इव
No difference is seen between truth and untruth in existence, O friend, just as between a mountain formed in imagination and an external mountain.
संविन्मात्रं हि पुरुषो देहो नाम न विद्यते । अर्थक्रिया तदर्था च संविदर्थेन पूर्यते
The person is nothing but pure consciousness; the so-called body does not truly exist. All functions and their purposes are fulfilled by consciousness alone.