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.
नकिञ्चित् किञ्चिद् अप्य् आत्मा सत्याकारो ऽप्य् असद्वपुः । आकाशाद् अप्य् अलक्ष्यो ऽसौ जगद्रूपो ऽप्य् अरूपवान्
The self is nothing, yet everything; though its form is true, its body is unreal. It is more subtle than space, imperceptible, and though it is the form of the world, it is formless.
सालम्बे ऽपि निरालम्बो निर्विकारो विकारिणि । साभासे ऽपि निराभासो नश्यत्य् अर्थे न नश्यति
Though supported, it is unsupported; changeless in the changing; though appearing, it is without appearance. It perishes in the object, yet does not perish.
ग्राह्यं च ग्राहकं चैव ग्रहणं च रघूद्वह । यत्र सत्ताम् उपगतं तत्त्वं तत्र स्थिरो भव
O descendant of Raghu, wherever the object, the subject, and the act of perception have attained reality, there establish yourself firmly in that truth.
मनसैव मनश् छिन्द्धि संसारभ्रमशान्तये । क्षालयन्ति मलेनैव मलं क्षालनकोविदाः
Sever the mind with the mind itself for the cessation of the delusion of worldly existence; just as those skilled in cleansing wash away dirt with dirt.
अमनस्त्वं प्रयातस्य न भूयस् ते भवो भवेत् । मननं हि भवं विद्धि स्वप्नाद् यत् तन् न तत्क्षयात्
For one who has attained the state beyond mind, there is no further becoming for you; know that thought itself is becoming, just as what arises in a dream does not persist when the dream ends.
सर्वं चिन्मात्रम् आत्मैव नास्त्य् अन्या कलनेति वा । बुद्ध्वा न जायसे भूयस् सति चासति चेतसि
All is pure consciousness, the Self alone; there is nothing else, not even conceptualization. Realizing this, you are not born again, whether the mind is present or absent.
सर्वं चिन्मात्रम् आत्मैव नास्त्य् अन्यद् इति या मतिः । तत्त्वं तद् विद्धि परमम् उन्मनस्त्वम् अजन्मने
The understanding that all is pure consciousness, the Self alone, and nothing else—know that as the highest truth, the supreme state beyond mind, birthless.
सति चित्ते ऽप्य् अचित्तत्वं यद् आत्मत्वैकभावनात् । तद् अचित्तत्वम् आकारे सति वासति मोक्षदम्
Even when the mind exists, the absence of mind arises from the contemplation of the Self alone; that absence of mind, even while forms remain, bestows liberation.
सर्वं चिद् इति भावेन रागद्वेषदृशोẖ क्षये । चित्ते सत्य् अप्य् अचित्तत्वे जाते भूयोभवẖ कुतः
When, through the understanding that all is consciousness, the vision of attraction and aversion ceases, then, even if the mind remains, with the arising of mindlessness, how can there be further becoming?
सुखाशयैति सङ्कल्पं जीवो दुẖखं ततो व्रजेत् । जीवो हि यतते भूत्यै सम्प्राप्नोत्य् आपदं पराम्
The living being, by the intention of seeking pleasure, enters into suffering; for the living being strives for prosperity and thereby attains the highest misfortune.