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.
रतिर् नित्यम् अनर्थार्थम् अरतिश् श्रेयसे नृणाम् । अन्तवत्त्वाद् रतिर् दुẖखैर् अनन्तैर् योजयेन् नरम्
Pleasure is always for what is worthless, and displeasure is for the welfare of people; because pleasure is finite, it binds a person with endless sorrows.
अरतिस् सन् यद् अश्नासि यत् करोषि जहासि यत् । न कर्तासि न भोक्तासि तत्र मुक्तमतिश् शमी
When you act with disinterest—whatever you eat, whatever you do, whatever you abandon—you are neither the doer nor the enjoyer; in that, the mind is liberated and at peace.
नेह प्रजायते किञ्चिन् नेह किञ्चिद् विनश्यति । सर्वं शान्तं निरालम्बं चिद्व्योमामलम् आततम्
Here, nothing is born and nothing perishes; everything is tranquil, unsupported, pure consciousness-space, all-pervading.
सन्तो ऽतीतं न शोचन्ति भविष्यच् चिन्तयन्ति नो । वर्तमानं च गृह्णन्ति क्रमप्राप्तं सदानघ
The wise do not grieve for the past, nor do they worry about the future; and they accept the present as it comes, O sinless one.
स्फुरन्ति जीवपुष्पाणि जातानि ब्रह्मपादपे । तज्जान्यतन्मयानीव फेना इव महार्णवे
The blossoms of living beings arise upon the tree of Brahman, appearing as if born from it and composed of its essence, like foam upon the vast ocean.
अन्योऽन्यप्रतिबिम्बेन चिदर्णवतरङ्गकाः । एकात्मका अपि द्वित्वं यान्ति जीवा जगत्स्थितौ
Through mutual reflection, the waves of consciousness become distinct; though of one essence, living beings attain duality in the existence of the world.
दृढभावनया जीवो मनस्ताम् उपगच्छति । शीतातिशयतस् स्वच्छं पयḫ पाषाणताम् इव
By steadfast contemplation, the living being attains the state of mind, just as water, through extreme coldness, becomes clear and takes the form of stone.
मनसि ग्रथिताḫ पाशास् तृष्णामोहमदादयः । वागुरायाम् इव खगाḫ मेथ्याम् इव च तर्णकाः
In the mind are bound the snares of thirst, delusion, and pride, like birds in a net or fish caught in a trap.
मनसैव मनो राम च्छेदनीयं विजानता । विवेकतीक्ष्णेनातप्तम् अयसेव बलाद् अयः
O Rama, the mind must be cut by the mind itself, by one who knows, using the sharp blade of discernment, just as iron is forcibly cut by heated iron.
अनन्यदविकारादिजनितं स्वस्वभावजम् । वैचित्र्यं शिखिपिञ्छस्य यथा भाति तथात्मनः
The diversity arising from the unchanging, innate nature of the self shines forth, just as the variety of colors appears in a peacock’s feather.