अक्षुब्धो ऽसाव् अनिर्देश्यस् समश् चिन्मात्रसागरः । क्षुब्धश् चेत्यतरङ्गस् तु चिद् इत्य् आकलितो बुधैः
This unperturbed, indescribable, vast ocean of pure consciousness is called 'disturbed' when its waves are objects, and 'consciousness' when recognized by the wise.
चिदब्धौ लहरी चेत्यं सा च तस्मान् न भिद्यते । तावन्मात्रैकसारत्वाद् वारि वीचिर् इवाम्भसः
The wave in the ocean of consciousness is the object, and it is not different from that; because its essence is only that, just as a ripple is not different from water.
तस्माद् भूतानि जातानि तावन्मात्राणि तानि च । तद् एवातद् इवाभाति सकलं चाकलं च तत्
Therefore, all beings that arise are only of that measure; and those, too, appear as that or as not that, as whole or as not whole.
एकम् एव नकिञ्चिद् यत् किञ्चिद् वा तद् इदं जगत् । नानानानातया चेतो मा मिथ्याकुलतां नय
This world is nothing but the one, or nothing at all, or whatever it may be; do not let your mind be disturbed by the false notion of multiplicity.
एकस्य वाम्भसो वीचिरूपेण स्फुरतो यथा । नान्यतास्ति तथा भूतभावेन स्फुरणाच् चितः
Just as the waves manifest from the same water, so too, from consciousness, manifestation occurs as beings, but there is no otherness.
बीजम् एव यथा स्तम्भḫ पत्त्रं पुष्पं फलं रसः । परिणामादिरहितं भवत्य् एवं जगन्त्य् अजः
Just as from a seed arise the stalk, leaf, flower, fruit, and essence, without any transformation, so too the unborn worlds exist.
फलान्ता बीजसत्तैव स्फुरत्य् अन्यतयेव सा । अद्वैतैक्यजगद्रूपा ब्रह्मसत्तैव जृम्भते
The seed's essence alone shines forth as the fruit and other forms, as if different; likewise, the essence of Brahman alone expands as the nondual form of the world.
बीजं सत्तैकसामान्येनाफलान्तं यथा स्थितम् । ब्रह्म सत्तैकसामान्येनासर्गान्तं तथा स्थितम्
Just as the seed remains throughout, from seed to fruit, by the same common essence, so too Brahman remains throughout, from non-creation to creation, by the same common essence.
ब्रह्मैकसत्तासामान्यमात्रम् एवेदम् आततम् । सत्यम् एकं जगद् इति व्याहृतं तरुवृक्षवत्
This entire world is only the single, common essence of Brahman spread out; the statement 'the world is one reality' is spoken just as with a tree and its branches.
य एवाच्छश् चितस् स्पन्दस् स एवेत्थं जगद्भ्रमः । यश् चास्पन्दस् स एवाङ्ग परमोपशमश् शिवः
That very vibration of consciousness is the illusion of the world; and that which is without vibration, O dear one, is supreme peace, is Shiva.
अहो महत्ता स्वच्छायाश् चितो यस्या जगन्त्य् अपि । स्पन्दमात्रात् समुद्यन्ति लीयन्ते ऽस्पन्दमात्रतः
Ah, how vast is the pure radiance of consciousness, from which even worlds arise and dissolve with the slightest vibration.
यस्योन्मेषनिमेषाभ्यां भावानां प्रलयोदयौ । नानानानाभम् इव यत् तद् इदं ब्रह्म चिद्घनः
From whose opening and closing of awareness, the creation and dissolution of phenomena occur, as if in diverse patterns; that is this Brahman, solid consciousness.
चिद् वातवद् अभिन्नात्मा स्पन्दाद् आत्मगताद् यथा । तथैव जगद् एतस्मात् तस्मात् तत्स्थं तद् एव च
Consciousness, like the wind, is undivided in its essence; from its own vibration, the world arises, remains in it, and is nothing but that.
अतश् शुद्धम् अनाभासं सर्वं चिद्घनम् अक्षये । दृश्यमाने ऽपि नैव स्तस् त्वत्तामत्ते भवाभयः
Therefore, all is pure, without appearance, solid consciousness, imperishable; even when seen, it does not truly exist—there is neither becoming nor fear of existence.
नैक्यं न च द्वैतम् इहास्ति किञ्चिन् न त्वत्त्वमत्त्वादि सद् अप्य् असद् वा । सर्वं च सर्वत्र सदैव चास्ति यद् बुद्धवान् एवम् अपीह तत् तत्
Here, there is neither unity nor duality, neither selfhood nor non-self, neither existence nor non-existence; all is always present everywhere, and whoever knows this, for him it is so.
मदुक्तम् एतद् आकर्ण्य निर्णीय शुभम् इत्य् अलम् । हृदये चाखिलं कृत्वा तिष्ठेत्थं शृणु राघव
Having heard what I have spoken and determined it to be auspicious, hold it entirely in your heart and remain thus; listen, Raghava.
सर्वम् एव परित्यज्य काष्ठमौनी भवानघ । निर्वासनो निर्मननẖ क्षीणचित्तḫ प्रशान्तधीः
Abandon everything, become silent as wood, O sinless one; without desires, without thoughts, with mind exhausted and intellect tranquil.
अपश्यन्न् अप्य् अग्रगतान् अशृण्वन् पटहान् अपि । अस्पृशन्न् अम्बरम् अपि न जिघ्रञ् श्वसनाद्य् अपि
Not seeing those who go before, not hearing drums, not touching the sky, nor even smelling the air and such.
प्रभुञ्जानो ऽप्य् अभुञ्जानो व्योमवद् विमलान्तरः । संविदैवेदृशस् तिष्ठ निष्ठाम् आध्यात्मिकीं गतः
Even while experiencing or not experiencing, remain inwardly pure and clear like the sky; abide in this awareness, established in the state of the Self.
आत्मन्य् एवास्स्व शान्तात्मा मूकान्धबधिरोपमः । पुस्ताच् छैलाद् इव कृतश् चित्रभित्ताव् इवार्पितः
Dwell in your own Self, with a peaceful mind, like one who is mute, blind, and deaf; as if set aside from a mountain, or painted upon a mural.
इति बुद्धीन्द्रियैर् एव स्थित्वा मेरुर् इव स्थिरः । अपुनर्भवनायैषि समाधानमहाशयः
Thus, remaining steady like Mount Meru, only through the intellect and senses, aspire to the great absorption that leads to non-return.
कुरु कर्मेन्द्रियैẖ कार्यं यन्त्रवत् स्पन्दचञ्चलैः । अर्धसुप्तप्रबुद्धाभैस् स्वकर्माभ्यासचञ्चलैः
Let your organs of action perform their tasks mechanically, restless and trembling, like those half-asleep or half-awake, unsettled by habitual activity.
अफलेच्छानुसन्धानैर् बालैर् उन्मत्तकैर् इव । अवासनैर् अमननैश् चलैर् वृक्षदलैर् इव
Let them act without desire for results, like children or madmen, without impressions or thoughts, as unsteady as leaves on a tree.
नित्यम् अन्तर्मुखो भूत्वा स्वात्मारामḫ प्रपूर्णधीः । जाग्रत्य् एव सुषुप्तस्थẖ कुरु कर्माण्य् अनिद्रवत्
Always remain inwardly turned, rejoicing in your own Self, with a mind completely fulfilled; even while awake, be established in deep sleep, performing actions without wakefulness.
यथा मौनी यन्त्रपुमान् करोत्य् एवं कुरु क्रियाम् । वातस्वभावात् स्पन्दीनि चलन्त्व् अङ्गानि किं तव
Just as a silent man or an automaton performs actions, so should you act; let your limbs move by their own nature, like the wind—what is that to you?
अन्तस् सर्वपरित्यागी बहिẖ कुर्वन्न् अपि स्थिरम् । न कर्तासि न भोक्तासि न चायम् असि नेतरः
Within, having renounced everything, remain steady even while acting outwardly; you are not the doer, not the enjoyer, nor are you this or anything else.
यस्य नाहङ्कृतो भावश् चेतो यस्य न लिप्यते । जगन् निघ्नन् प्रकुर्वन् वा न हन्ति न करोति सः
He who has no sense of ego, whose mind is not tainted, though destroying or creating the world, neither destroys nor acts.
यस्य सर्वे समारम्भाẖ कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं मुक्तम् आहुस् तम् उत्तमाः
He whose every undertaking is free from desire and imagination, whose actions are burned by the fire of knowledge—such a one, say the wise, is liberated.
एवं समाधानमयो महात्मन् भूयो न चिन्ताम् उपयाति कश्चित् । महासमाधानम् अनन्तम् एतद् आश्रित्य तिष्ठामृतताम् उपैषि
In this way, O great soul, one who is composed in samadhi never again falls into anxiety; by abiding in this infinite great samadhi, you attain immortality.
यत्रैकद्वित्वकलनास् सम्भवन्ति हि काश्चन । तत्रैकान्तसमाधाने भङ्गो भवति राघव
Wherever notions of one or two arise, O Raghava, there, in exclusive samadhi, disturbance occurs.