प्रसरन्ति यतश् चित्रास् संसारासारदृष्टयः । अक्षयामृतसम्पूर्णाद् अम्भोदाद् इव वृष्टयः
From which arise the varied visions of worldly existence, like showers from a cloud filled with inexhaustible nectar.
आविर्भावतिरोभावमय्यस् त्रिभुवनोर्मयः । स्फुरन्त्य् अविरतं यस्मिन् घृणाव् इव मरीचयः
In which the waves of the three worlds, consisting of appearance and disappearance, ceaselessly shimmer like sunbeams in sunlight.
नाशरूपो ऽविनाशात्मा यो ऽन्तस्स्थस् सर्ववस्तुषु । गुप्तो यो व्यतिरिक्तो ऽपि सर्वभावेषु संस्थितः
That which is of the nature of destruction yet is itself indestructible, which dwells within all things; hidden, distinct, yet present in every being.
प्रकृतिव्रततिर् व्योम्नि जाता ब्रह्माण्डसत्फला । चित्तमूलेन्द्रियदला येन नृत्यति वायुना
The natural vine that has grown in space, bearing the fruit of the cosmic egg, whose leaves are the mind and senses, and which dances by the wind.
यश् चिन्मणिः प्रकचति प्रतिदेहसमुद्गकम् । यस्मिन्न् इन्दौ स्फुरन्त्य् एता जगज्जालमरीचयः
That consciousness-gem shines forth, emerging through every body; in which, like rays in the moon, these streams of the world's web flicker.
प्रशान्तचिद्घने यस्मिन् स्फुरन्त्य् अमृतवर्षिणि । धाराजलानि भूतानि दृष्टयस् तडितस् स्फुटाः
In which, within the tranquil mass of consciousness, in the nectar-raining brilliance, the elements flow as streams, and perceptions flash like lightning.
चमत्कुर्वन्ति वस्तूनि यदालोकनया मिथः । असज् जातम् असद् येन येन सत् सत्त्वम् आगतम्
Objects sparkle mutually by its illumination; by which the unreal is born as unreal, and the real attains true existence.
चलतीदम् अनिच्छस्य कायायो यस्य सन्निधौ । जडं परमरत्नस्य शान्तम् आत्मनि तिष्ठतः
This moving body acts without desire in the presence of that supreme jewel, which abides in the self, silent and inert.
नियतिर् देशकालौ च चलनं स्पन्दनं क्रियाः । इति येन गतं सत्तां सर्वसत्त्वाभिगामिना
By which fate, space, time, movement, vibration, and actions have come and gone, as it approaches all beings.
शुद्धसंविन्मयत्वाद् यः खं भवेद् व्योमवित्तया । पदार्थवित्तयार्थत्वम् अवतिष्ठत्य् अनिष्ठितः
Because of its pure consciousness-nature, it becomes like space through knowledge of space; through knowledge of objects, it assumes the state of objects, yet remains unestablished.
कुर्वन्न् अपीव जगतां महताम् अनन्तस्पन्दं न किञ्चन करोति कदाचनापि । स्वात्मन्य् अनस्तमयसंविदि निर्विकारे त्यक्तोदयस्थितिमतिस् स्थित एक एव
Even while performing the boundless activity of the great worlds, it never truly acts at any time; established solely in its own undiminishing, changeless awareness, having abandoned all notions of arising and abiding.
अस्य देवातिदेवस्य परस्य परमात्मनः । ज्ञानाद् एव परा सिद्धिर् न त्व् अनुष्ठानखेददा
For this God of gods, the supreme Self, highest attainment comes only through knowledge, not through the weariness of ritual practice.
अत्र ज्ञानम् अनुष्ठानं न त्व् अन्यद् उपयुज्यते । मृगतृष्णाजलभ्रान्तिशान्तिवेदनरूपि तत्
Here, only knowledge and its application are useful; nothing else is required. It is like the experience that brings relief from the illusion of water in a mirage.
न चैष दूरे नाकाशे नालभ्यो विषमो न च । स्वानन्दभासरूपो ऽसौ स्वदेहाद् एव लभ्यते
This is neither distant nor in the sky, nor difficult to attain. It is the radiance of one's own bliss, and is found within one's own body.
किञ्चिन् नोपकरोत्य् अत्र तपोदानव्रतादिकम् । स्वभावमात्रविश्रान्तिम् ऋते नात्रास्ति साधनम्
Practices such as austerity, charity, or vows do not help here at all. Except for resting in one's own nature, there is no other means.
शास्त्रसत्सङ्गसद्योगिपरतैवात्र केवलम् । साधनं बोधनं मोहजालस्य यद् अकृत्रिमम्
Scripture, association with the wise, and the guidance of true yogis alone are the means and illumination here; whatever dispels the net of delusion without artifice.
अयं स देव इत्य् एव सम्परिज्ञानमात्रतः । जन्तोर् न जायते दुःखं जीवन्मुक्तत्वम् एति च
By the mere recognition, 'This is that God,' suffering does not arise for the living being, and one attains liberation while living.
सम्परिज्ञातमात्रेण किलानेनात्मनात्मनि । पुनर् दोषा न बाधन्ते मरणाद्याः कदाचन
By this very recognition of the self within the self, faults such as death and others never afflict again.
देवदेवो महान् एष कुतो दूराद् अवाप्यते । तपसा केन तीव्रेण क्लेशेन कियताथवा
How could this great God, the God of gods, be attained from afar—by what intense austerity, by what hardship, or by how much effort?
स्वपौरुषप्रयत्नेन विवेकेन विकासिना । स देवो ज्ञायते राम न तपस्स्नानकर्मभिः
O Rama, that God is known through one's own effort, through expanding discernment, not by austerity, bathing, or ritual actions.
रागद्वेषतमःक्रोधमदमात्सर्यवर्जनम् । विना राम तपोदानं क्लेश एव न वास्तवम्
O Rama, without abandoning attachment, aversion, darkness, anger, pride, and envy, austerity and charity are merely sources of suffering, not truly effective.
रागाद्युपहते चित्ते वञ्चयित्वा परं धनम् । यद् अर्ज्यते ततो दानाद् यस्यार्थस् तस्य तत्फलम्
When the mind is afflicted by attachment and the like, and one acquires another's wealth through deceit, whatever is given in charity from that is fruitful only for the rightful owner.
रागाद्युपहते चित्ते व्रतादि क्रियते च यत् । स दम्भः प्रोच्यते तस्य फलम् अस्ति मनाङ् न वा
When the mind is tainted by attachment and the like, and one performs vows or rituals, that is called hypocrisy; its result is negligible or none at all.
तस्मात् पुरुषयत्नेन मुख्यम् औषधम् आहरेत् । सच्छास्त्रसज्जनासङ्गं संसृतिव्याधिनाशनम्
Therefore, by one's own effort, one should obtain the foremost remedy: association with true scriptures and noble people, which destroys the disease of worldly existence.
अत्रैकं पौरुषं यत्नं वर्जयित्वेतरा गतिः । सर्वदुःखक्षयप्राप्तौ न काचिद् उपपद्यते
Here, except for personal effort, no other means is suitable for attaining the cessation of all suffering.
शृणु तत् पौरुषं कीदृग् आत्मज्ञानस्य लब्धये । येन शाम्यन्त्य् अशेषेण रागद्वेषविषूचिकाः
Listen to what kind of personal effort leads to the attainment of self-knowledge, by which all the fevers of attachment and aversion are completely pacified.
यथासम्भवया वृत्त्या लोकशास्त्राविरुद्धया । सन्तोषसन्तुष्टमना भोगगर्धं परित्यजन्
With whatever means are available, in a way not opposed to worldly norms or scriptures, with a mind content and satisfied, one should abandon greed for enjoyment.
यथासम्भवम् उद्योगाद् अनुद्विग्नतया स्वया । साधुसङ्गमसच्छास्त्रपरतां प्रथमं श्रयेत्
With whatever effort is possible, and without agitation, one should first take refuge in devotion to association with the good and with true scriptures.
यथाप्राप्तार्थसन्तुष्टो यो गर्हितम् उपेक्षते । साधुसङ्गमसच्छास्त्ररतश् शीघ्रं स मुच्यते
He who is content with what comes to him, who disregards what is blameworthy, and who delights in the company of the virtuous and in true scriptures—he is quickly liberated.
विचारणापरिज्ञातस्वभावस्य महामतेः । अनुकम्प्या भवन्त्य् एते ब्रह्मविष्ण्विन्द्रशङ्कराः
For one of great intelligence who has not discerned the true nature of things through inquiry, even Brahma, Vishnu, Indra, and Shiva are to be regarded with compassion.