अयं मृतो ऽहम् अस्मीति जीवो भावितभावनः । अजातो म्रियते ऽन्यत्र जातो ऽस्मीत्य् अवगच्छति
This living being, shaped by its own thoughts, believes 'I am dead' or 'I am this'; elsewhere, it perceives itself as unborn dying, or as born.
देशकालक्रियाद्रव्यराशीन् स्वमननात्मकान् । जीवको ऽनुभवत्य् अन्तर् जलं द्रवरयान् इव
The living being inwardly experiences collections of space, time, actions, and substances, which are of its own mind's nature, just as water flows within fluidity.
प्रमाणातीतचिद्रूपरूपत्वाज् जीवको ऽप्य् असन् । तेनानुभाव्यानुभवौ न सन्तौ नानुभावकः
Because the living being is of a nature beyond measure and consciousness, it is not truly existent; thus, experience and the experiencer are not real, nor is there an experiencer.
असत्यम् एव सत्याभं जीवस् स्वप्रतिभात्मकम् । सभूम्यम्बरशैलार्कं वपुḫ पश्यति वा न वा
The living being, which is only its own perception, appears unreal yet seems real; it may see its form as earth, sky, mountain, or sun—or may not see it at all.
जीवḫ पश्यति चेद् एतत् तद् अनर्थविजृम्भणा । न चेत् पश्यति चात्मैव तत् परोपशमश् शिवः
If the individual perceives this, it is merely the unfolding of misfortune; but if he does not perceive it, then he is the Self alone, and that supreme peace is auspicious.
निरस्तशास्त्रार्थविचारचापलं विलीननानाकुलकार्यगौरवम् । असम्भवत्सानुभवोद्भवभ्रमं प्रशान्तनिर्वाणम् अशेषम् ईश्वरः
He is the Lord who is utterly tranquil and liberated, free from the restlessness of scriptural speculation, dissolved from the weight of manifold worldly duties, and devoid of the delusion arising from impossible or imagined experiences.
सतासता वा जीवेन केनाप्य् अन्येन वा गुरो । तथा न केनचिद् वापि देहेनैवाथ वापि च
Whether by the living being, by someone else, by the teacher, or by no one at all, or even by the body itself—whether real or unreal—
भावितं पिण्डदानादेḫ फलं यद्य् अनुभूयते । तदाकर्तुर् न दोषेण सम्बन्ध इति मे मतिः
If the result of an act such as offering the funeral cake is experienced, my view is that the one who did not perform it bears no fault or connection.
अकर्तुḫ पिण्डदानादेẖ क्रियापीठस्य सन्मते । विरोधभावनं चित्तात् क्व गच्छति वदाशु मे
If, according to accepted opinion, the act of offering the funeral cake is done by a non-agent, then tell me quickly: where does the contradiction conceived in the mind go?
परस्परानपेक्षित्वात् क्रियात्यागात् प्रजाहितम् । भवेत् तेनेह संयोगो जायते महतैनसा
Because actions are abandoned, and there is no mutual dependence, if one acts for the benefit of others here, such association results in great sin.
अहम् इत्य् एव यस्यास्ति संवित् तस्यास्ति चित्तभूः । यत्र यत् पतितं बीजं तद् अवश्यं प्ररोहति
For one whose awareness is established as 'I am,' there is a field of mind; wherever a seed falls there, it will certainly sprout.
ज्ञानाद् ऋते विमूढस्य बालस्य च सचेतसः । सत्यं समस्तम् एवेदम् आ सर्गनियतिक्रमात्
Except through knowledge, for the deluded or for the child who is conscious, all this is entirely real, according to the order of creation.
मृतेन जीवता वापि सर्वẖ कर्तव्यताक्रमः । भावितस् तेन सर्वत्र स हि सर्वफलप्रदः
Whether dead or alive, all duties proceed from the one who contemplates; for that alone, everywhere, yields all results.
एवं चेत् तत् सुरगुरो न किञ्चिद् येन भावितम् । पाषाणेनेव मनसा स मुक्त इति वेद्म्य् अहम्
If, O teacher of the gods, nothing at all is contemplated by someone, then, like a stone in mind, he is liberated—this I know.
न किञ्चिद् भावितं येन दृषज्जाड्ये तु तिष्ठता । स मुक्तो नात्र सन्देहो मुक्तिẖ केवलतैव हि
He who does not contemplate anything, but remains in the dullness of perception, is liberated—there is no doubt; liberation is only this.
नकिञ्चिद्भावनं जन्तोर् जीवतो नोपपद्यते । ज्ञानाद् ऋते जीवतैव किल किञ्चिन्मयी यतः
For a living being, the absence of all contemplation does not occur; except through knowledge, while alive, something always remains.
यया कयाचिद् वा युक्त्या नकिञ्चिद्भावनं यदि । नूनं रूढम् अरूढस्य तत् प्राप्यं नावशिष्यते
By whatever means, if the absence of all contemplation is attained, then surely, for one established or not, nothing remains to be achieved.
इत्थं पुरा सुरपुरे ऽसुरनायकस्य रामैवमुत्तमविदा गुरुणा सुराणाम् । तत् ते मयाद्य कथितं कथयानयेह पिण्डादिदानकृतचारु विचारयेति
Thus, long ago in the city of the gods, Rama, the chief of the demons, was taught by the excellent guru of the gods; what was told to you by me today, consider here regarding the giving of food and other acts.
सत्यं भवत्व् असत्यं वाप्य् असतापि सतापि वा । चेतसेषद् अपि स्पृष्टम् अवश्यम् अनुभूयते
Whether true or untrue, whether unreal or real, whatever touches the mind must inevitably be experienced.
सद्यẖ कालान्तरे वापि सकृद् दृष्टं हि चेतसा । द्रवत्वम् अम्भसेवान्तर् अवश्यम् अनुभूयते
Whether immediately or after some time, whatever is once perceived by the mind, its liquidity, like water, must inevitably be experienced.
कालान्तरविसार्य् अन्तस् सकृद् दृष्टं दधन् मनः । विस्मृत्य तिष्ठति जडं बर्ह्यण्डरसपिण्डवत्
The mind, having once perceived something, spreads it within for a long time, and then, forgetting it, remains inert, like the yolk inside an egg.
विना ज्ञानाग्निदाहेन न कदाचिन् निवर्तते । चित्तात् सकृद्गृहीतो ऽर्थो नीलीराग इवाम्बरात्
Unless it is burned by the fire of knowledge, what has once been grasped by the mind never departs, just as indigo dye does not leave a cloth.
न चास्त्य् अवासनं चित्तम् अकार्ष्ण्यम् इव कज्जलम् । जगत्पदार्थसार्थात्मा वासनौघो मनोऽभिधः
There is no mind without impressions, just as there is no ink without blackness; the multitude of impressions, whose essence is the objects of the world, is what is called the mind.
न चास्य लभ्यते सत्ता चेतसẖ काचिद् ईक्षिता । तिमिरस्येव दीपेन तदसत्तैव शिष्यते
No real existence of this mind is ever found when examined by consciousness; like darkness dispelled by a lamp, only its non-existence remains.
नातश् चित्तं न चैत्तादि विद्म इत्येवमात्रकम् । विद्धि ज्ञानम् अनेनैषा शाम्येद् भवविषूचिका
Beyond this, there is only the understanding: 'We do not know the mind or its modifications.' Know this as knowledge, by which the fever of worldly existence subsides.
ख एवाहन्त्वम् उदितं शून्यत्वम् इव तन् मनः । नोदितं तद् इति ज्ञप्तेर् मनश्शान्त्योपशाम्यति
The sense of 'I' arises in space, and the mind is like emptiness; when it is known that it does not arise, the mind's agitation comes to rest.
मनḫप्रशमनोपायो योग इत्य् अभिधीयते । सप्तभूमिस् तु स प्रोक्तस् तत्र भूमिक्रमं शृणु
The method for calming the mind is called yoga; it is said to have seven stages. Now listen to the order of these stages.
भूमिकानां त्रयं प्रोक्तं तव राम यथाक्रमम् । भूमिकात्रितयस्था ये ते महापुरुषास् स्मृताः
Three stages have been described to you in order, O Rama; those who abide in these three stages are regarded as great beings.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर् विमुक्तास् सुखदुẖखसारैर् भवन्ति भूमित्रयम् अभ्युपेताः
Free from pride and delusion, having conquered attachment and faults, always devoted to the Self, with desires ceased, liberated from the pairs of opposites such as pleasure and pain, those who attain the three stages of realization become established.
भूमिकात्रितयाभ्यासाद् अज्ञाने क्षयम् आगते । सम्यग्ज्ञानोदये चित्ते पूर्णचन्द्रोदयोपमे
Through practice of the three stages, when ignorance is destroyed, and true knowledge arises in the mind, it is like the full moon rising.