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.
तद् एव कल्पिताकारम् अगेन्द्रादीव दृश्यते । असद्रूपशरीरार्थम् अर्थẖ क इतरैẖ क्रमैः
That very consciousness appears with imagined forms, like a mountain and others seen in a dream; the purpose of the unreal body is fulfilled by various other means.
अन्तस्स्वानुभवानन्दफला निश्शेषतẖ क्रियाः । समग्राणां पदार्थानाम् आसवाद्यनुभूतिवत्
All actions, whose fruits are the inner experience of bliss, are entirely internal, just as the experience of flavor is with all substances.
अस्तीह किञ्चिद् एवैकं न द्वितीयास्ति कल्पना । निर्मलो नित्य आत्मास्ति यो नास्तीव व्यवस्थितः
Here, only one thing truly exists; there is no second, no imagined other. The pure, eternal Self alone is, which is established as neither existent nor non-existent.
नैव तस्य मलं नाङ्को न विच्छेदो न वस्तुता । न सत्ता नापि चासत्ता त्वत्ता मत्ता न चैव च
It has neither impurity nor mark, neither interruption nor substance; neither existence nor non-existence, neither yours nor mine, nor anything else.
आत्मैवास्तीह नान्यो ऽस्ति त्यज रामेतरां धियम् । निर्द्वित्वो ऽथ निरेकत्वस् समो नित्योदितो भव
Here, only the Self exists; there is nothing else. Abandon all other thoughts, O Rama. Free from duality and separateness, remain equal and ever-awakened.
तद् एते भगवन् ब्रूहि मनोबुद्ध्यादयẖ कथम् । संस्थिता यैर् इह प्रोक्तम् इदं शास्त्रं त्वया मयि
O venerable one, tell me: how do mind, intellect, and the rest exist, by which you have explained this scripture to me here?
शास्त्रसंव्यवहारार्थं शब्दराशिḫ प्रकल्पितः । मिथ्यैष चित्तबुद्ध्याद्यो न राम परमार्थतः
For the sake of scriptural discourse, a collection of words has been devised; but this mind, intellect, and so on are false, O Rama, not ultimately real.
... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... । चित्सत्तामात्रम् एवैतत् पराकाशात्मकं तथा
This is nothing but pure consciousness-existence, and likewise, it is of the nature of the supreme space.
अप्सत्तामात्रम् एवैतद् वीच्यावर्तादिकं यथा । सर्वो जगत्पदार्थौघश् चिदाकाशात्मकस् तथा
Just as all waves and ripples are only water, so too, all the multitude of objects in the world are of the nature of the space of consciousness.
... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... । यथा स्वप्ने पुरानीकं स्पन्दने वा यथानिलः
Just as in a dream a city appears, or as motion arises in the wind, so too...