सकारणत्वम् अधुना गन्तव्यं तैस् स्वकर्मभिः । दशासु बन्धमोक्षासु नाशे जन्मनि कर्मणि
Now, they must enter into causality through their own actions—in the states of bondage and liberation, in destruction, birth, and action.
ईश्वरात् समुपागत्य भुक्तजन्मान्तरास् तु ये । जाता जन्मनि तेषां हि प्राक्तनं कर्मकारणम्
But those who, having come from the Lord, have already experienced previous births— for them, in their present birth, past actions are the cause.
अधुनैव हि सम्पन्ना ये जीवा ब्रह्मणḫ पदात् । ते ह्य् अकारणजन्मानो भविष्यज्जन्मकारणम्
Those beings who have now attained the state of Brahman are born without cause; they are the cause for the birth of those who will be born.
कार्यकारणभावो ऽयम् ईदृशो जीवकर्मणोः । जीवो ऽकारणजḫ पुण्यो धन्यẖ कारणजस् स्मृतः
This is the nature of cause and effect in the actions of living beings: the one born without cause is called virtuous and blessed, while the one born with cause is remembered as such.
केचित् पुण्याḫ प्रजायन्ते केचिद् धन्याश् च जीवकाः । पुण्या धन्यत्वम् आयान्ति न धन्या यान्ति पुण्यताम्
Some virtuous beings are born, and some living beings are blessed; the virtuous attain blessedness, but the blessed do not attain virtue.
धन्याḫ पुण्यत्वम् अगता एव केचिद् विमोक्षणाः । धन्यत्वान् मोक्षिणẖ केचिद् धन्यत्वाद् अपि नेतरे
Some blessed ones have not attained virtue and are liberated; some are liberated due to blessedness, while others are not liberated even from blessedness.
वीरुत्तृणलतागुल्मयौककीटखगादयः । सुरासुरनराहीन्द्रपिशाचाशीविषादयः
Grasses, herbs, creepers, shrubs, worms, insects, birds, gods, demons, humans, serpents, spirits, and poisonous creatures—
केचिद् धन्याẖ केचित् पुण्याẖ केचिद् धास्यन्ति पुण्यताम् । पुण्यत्वान् मोक्षिणẖ केचिद् धन्यत्वाद् वा ततो ऽपि नो
Some are blessed, some are virtuous, some will attain virtue; some are liberated through virtue, some through blessedness, and some not even through these.
यथा रत्नस्य कचनं स्पन्दनं पवनस्य च । यथौष्ण्यम् अनलादेश् च चिन्मात्रस्य तथा जगत्
Just as the shine belongs to a gem, movement to the wind, and heat to fire, so too does the world belong to pure consciousness.
असम्यग्दर्शनोत्पन्नं पुंस्त्वं स्थाणौ यथोदितम् । क्षीयते सम्यगालोकाद् द्वित्वम् एव तथात्मनि
Manhood arises in a pillar from improper perception, as has been said; it is destroyed by proper vision, and so too is duality in the self.
चिन्मात्रस्यातिशुद्धस्य निस्सङ्कल्पोदितात्मनः । अनन्तस्य प्रकाशस्य सर्वगत्वाद् रघूद्वह
O best of the Raghu lineage, because pure consciousness is utterly pure, arises without any thought-construct, is boundless and luminous, it pervades all.
खाद् एव जायते कश्चित् कश्चिद् व्योम्न्य् एव लीयते । जीवस् सङ्कल्पमात्रात्मा मधाव् इव जरद्घनः
Just as something appears in space and something else dissolves into space, so too the individual soul, whose nature is merely a projection of thought, arises and subsides like mist in spring.
आत्मानं सम्यग् आलोक्य यẖ ख एव विलीयते । न स सन्दृश्यते भूयो हिमं तापद्रुतं यथा
One who, having truly seen the Self, merges into space itself, is not seen again—just as ice melted by heat disappears.
यस् त्व् अपश्यन् स्वम् आत्मानं सस्पन्दẖ कलनात्मभिः । कर्मभिस् स स्फुरत्य् उच्चैर् विलीनो जायते पुनः
But he who does not perceive his own Self, remaining identified with vibrating thoughts, becomes manifest again through actions, even after merging, just as before.
यस् सङ्कल्पपरिस्पन्दैस् स्थौल्यम् एति जडात्मकः । प्रावृषीव पयोवाहẖ क्षीणक्षीणो ऽप्य् उदेत्य् असौ
He who, through the agitation of thoughts, becomes gross and inert, rises again and again, like a rain cloud in the monsoon, even after being diminished.
आत्मत्वांशान्वितम् अपि चित्सङ्कल्पं रघूद्वह । दूरीकुरु महासिद्ध्यै विषसिक्तम् इवाशनम्
O best of the Raghu lineage, even the thought-construct endowed with a sense of self—set it far aside for supreme attainment, as one would set aside food mixed with poison.
निर्विकल्पम् अनाद्यन्तम् उदासीनम् अवस्थितम् । सर्वात्मैकं समुदितं चिद्व्योम भव भूतये
Become the sky of consciousness—without thought, without beginning or end, indifferent, established, one with all, arisen as the single Self of all—for the sake of true being.
अकारणम् उपायान्ति सर्वे जीवाḫ परात् पदात् । पश्चात् कारणतां यान्ति बन्धमोक्षदशास्व् इह
All living beings reach the Supreme State without any cause; afterwards, in the states of bondage and liberation here, they come to possess causality.
सङ्कल्पित्वं हि बन्धस्य कारनं तत् परित्यज । मोक्षस् तु निस्सङ्कल्पत्वं तदभ्यासं धिया कुरु
Imagination is indeed the cause of bondage; abandon it. Liberation is freedom from imagination—practice this with your mind.
अकारणं त्व् अकरणात् सर्वकारणकारणात् । यावन् निमेषम् अव्यक्ताज् जीवस् सम्पद्यते शिवात्
From the unmanifest, which is without cause and not an agent, and is the cause of all causes, the individual soul arises from Śiva for just an instant.
तावन् निमेष एवासौ याति कारणतां स्वयम् । संसृतौ स्वास्व् अवस्थासु वीचिष्व् इव चलज्जलम्
For just that instant, it itself becomes a cause, moving through cycles of existence and its own states, like water rippling in waves.
सावधानो भवातस् त्वं ग्राह्यग्राहकसङ्गमे । अजस्रम् एव सङ्कल्पदशाḫ परिहरञ् शनैः
Therefore, be attentive when the perceiver and the perceived meet, and constantly, gradually abandon the state of imagination.
मा भव ग्राह्यभावात्मा ग्राहकात्मा च मा भव । भावनाम् अखिलां त्यक्त्वा यच् छिष्टं तन्मयो भव
Do not become identified with the perceived, nor with the perceiver; abandoning all notions, become one with what remains.
ग्राह्यग्राहकसम्बन्धसावधानो ह्य् अनारतम् । अकुर्वन् वापि कुर्वन् वा मुक्तिम् एवानुधावति
One who is ever attentive to the connection between perceiver and perceived, whether acting or not acting, pursues only liberation.
ग्राह्यग्राहकरूपात्मा ह्य् अज्ञो राम क्षणं प्रति । नवं नवम् उपायाति बन्धनं भावनावशात्
O Rāma, the ignorant one, identified as perceiver and perceived, at every moment, under the sway of imagination, enters ever-new bondage.
ग्राह्यग्राहकसम्बन्धे रसभावनया स्वया । निमेषं प्रति जीवस्य बन्धो गच्छति पीनताम्
In the connection of perceiver and perceived, through one’s own taste for imagination, the bondage of the soul grows stronger with each instant.
ग्राह्यग्राहकसम्बन्धे विनैव रसभावनाम् । निमेषं प्रति जीवो ऽयम् आत्मताम् एति मोक्षभाक्
Even without the connection of subject and object, the experience of taste arises; in an instant, this living being attains selfhood and becomes a recipient of liberation.
अजस्रं यं यम् एवार्थं पतत्य् अक्षगणो ऽनघ । बध्यते तत्र रागेण तत्रारागेण मुच्यते
O sinless one, whatever object the stream of senses continually falls upon, there it becomes bound by attachment; and by absence of attachment, it is freed there.
किञ्चिच् चेद् रोचते तुभ्यं तद् बद्धो ऽसि भवस्थितौ । न किञ्चिद् रोचते ते चेत् तन् मुक्तो ऽसि भवस्थितेः
If anything pleases you, then you are bound in worldly existence; if nothing pleases you, then you are freed from worldly existence.
अस्मात् पदार्थनिचयात् सहस्थावरजङ्गमात् । तृणादेर् देवपर्यन्तान् मा किञ्चित् तव रोचताम्
From this multitude of objects, both stationary and moving—from grass up to the gods—let nothing be pleasing to you.