अहन्तोल्लेखतस् सत्ता भ्रमभारविकारिणी । तदभावात् स्वभावैकनिष्ठता शमशालिनी
Existence, as conceived through the notion of 'I', is subject to the distortions of delusion; in the absence of that, there is a tranquil abiding solely in one's own nature.
हेम्नẖ कटकशब्दार्थो व्यतिरिक्तो यथास्ति नो । व्यतिरिक्ता तथासत्या नाहन्तास्ति शमात्मनः
Just as the word 'bracelet' does not refer to anything apart from gold, so too, apart from the unreal, there is no sense of 'I' for one whose nature is peace.
निर्वाणो निर्मना मौनी कर्ताकर्ता च शीतलः । ज्ञ एकश् शान्त एवास्ते शून्य एवाभिपूरितः
The knower abides as liberated, mindless, silent, both doer and non-doer, cool, solitary, and peaceful—filled as if with emptiness.
निर्वासनं स्पन्दमानो यन्त्रपुत्रकगात्रवत् । स यथास्थितम् एवास्ते ज्ञस् संव्यवहरन्न् अपि
Moving without inclinations, like the limbs of a mechanical doll, the knower remains just as he is, even while engaging in activity.
यथा मञ्चकसंस्थस्य स्पन्दते नैव वा शिशोः । अङ्गालिर् अनुसन्धानं विनैवं विदितात्मनः
Just as the limbs of a child lying on a bed do not move without intention, so too, for one who knows the Self, there is no pursuit of actions.
निस्सम्बोधैकबोधस्य निराशेहैषणाशिषः । शान्ताहन्त्वात्मरूपत्वाद् अनुसन्धानिता कुतः
For one whose awareness is undivided, who is free from hope, desire, and expectation, whose self is peaceful and without ego—how could there be any pursuit of action?
अद्रष्टुर् अपदृश्यस्य दृग्रूपस्यापरूपिणः । कुतẖ किलानुसन्धानम् अनपेक्षस्य पश्यतः
For the seer who is not a perceiver, who is of the nature of seeing yet without form, who is unattached and merely witnesses—how could there be any pursuit or investigation?
अपेक्षैव घनो बन्धो ह्य् अनपेक्षैव मुक्तता । सर्वशब्दान्विता तस्यां विश्रान्तेन किम् ईक्ष्यते
Expectation alone is dense bondage; non-expectation is liberation. For one who has found rest in that state, what is there to observe in all that is denoted by words?
पार्थिवत्वे शरीरे ऽस्मिन् स्वस्वप्नाद्राव् इवासति । भ्रममात्रात्मनि कुतẖ क्व कस्य किम् अपेक्षणम्
When this body is in its earthly state, just as in one's own dream, with only the illusion of self, what, where, and for whom is there any expectation?
उपशान्तसमस्तेहं विगताखिलकौतुकम् । निरस्तवेदनं ज्ञेन विदा केवलम् आस्यते
When all desires have been pacified, all curiosity has vanished, and all sensation is removed, the wise one remains, simply abiding.
मङ्किनेति श्रुतवता ततो मोहो महान् अपि । अशेषेण परित्यक्तस् तत्र वै त्वग् इवाहिना
Even after hearing 'Maṅkin,' great delusion is entirely abandoned there, just as a snake sheds its skin.
प्रवाहापतितं कार्यं कुर्वतापास्तवासनम् । तेन वर्षशतस्यान्ते स्थितम् अद्रौ समाधिना
Having performed actions carried along by the current, with suffering left behind, he remained in the mountain in samadhi for a hundred years.
तत्राद्य यावत् पाषाणसमधर्मा स तिष्ठति । शान्तान्तẖकरणो योगी बोध्यमानḫ प्रबुध्यते
There, from then until now, he stays like a stone, the yogi with a tranquil heart, who awakens when roused.
एतेन राघव विवेकपदेन शान्तिम् आसादयोदयवता मनसा विहर्तुम् । मा दीनतां व्रजतु रागमयी मतिस् ते क्षीणा क्षणाद् असलिलेव शरद्घनाली
By this, O Raghava, through the path of discernment, peace is attained; with a mind rising like the dawn, let it wander freely. Let not your mind, filled with attachment, become dejected—it fades in a moment, like a cluster of autumn clouds in a dry sky.
निर्वाणो भव शान्तात्मा यथाप्रप्तानुवृत्तिमान् । सन्न् एवासत्समस् सोम्यस् स्फटिकाद् इव निर्मितः
Be liberated, with a peaceful mind, following whatever comes; existing as both real and unreal, gentle one, as if formed from crystal.
एकस्मिन्न् एव सर्वस्मिन् संस्थिते विततात्मनि । नैकस्मिन् न च सर्वस्मिन् नानाता कलनाẖ कुतः
When the all-pervading self is established in one and in all, there is no diversity in one or in all—how can distinctions arise?
आद्यन्तरहितं सर्वं व्योम चित्तत्त्वनिर्भरम् । शरीरोत्पत्तिनाशेषु का चित्तत्त्वस्य खण्डना
All is without beginning or end, like space, resting upon the reality of consciousness; when the body arises or perishes, how can there be any division in the essence of consciousness?
स्फुरन्ति हि जगत्क्रीडाश् चिच्चमत्कारचापलात् । अचापलात् प्रलीयन्ते तरङ्गा इव वारिणि
Indeed, the play of the world arises from the restless marvel of consciousness; and from absence of restlessness, it subsides, like waves in water.
यथा शुभ्राम्बुदे वस्त्रशङ्का न फलभागिनी । देहो ऽयम् अहम् इत्य् एषा तथा शङ्का न वास्तवी
Just as the suspicion of a cloth in a pure white cloud bears no fruit, so too, the notion 'this body is me' is not real.
मावस्तुनि निमग्नस् त्वं भव भूरिभयप्रदे । वस्त्व् अनन्तसुखायाद्यं भव्य भावय भूतये
Do not immerse yourself in what is unreal, which brings abundant fear; instead, contemplate the true, the infinite source of happiness, for the sake of your own being.
चिद्व्योमानन्त एवास्मि नेयत्तास्ति ममात्मनः । इत्य् एवं परमं वस्तु वस्तुतस् स्तुत्यम् अस्तु ते
I am truly the infinite expanse of consciousness-space; there is no measure to my Self. Thus, may the supreme reality, which is truly worthy of praise, be praised by you.
एवंनिश्चयवान् राम त्वम् एवासि निरञ्जनः । ध्याता ध्येयं तथा ध्यानं सत्यं वापि न किञ्चन
With such certainty, O Rama, you are indeed stainless; there is no meditator, no object of meditation, nor meditation itself, nor even any truth apart from this.
द्रष्टा दृश्यं दर्शनं च चित एता विभूतयः । अतस् तत् संविदो नान्यद् अध्येयं ध्येयम् अस्ति वा
The seer, the seen, and the seeing—these are all powers of consciousness; therefore, apart from that awareness, there is nothing else to be known or to be meditated upon.
उद्यति प्रतिपच्चन्द्रे वहति प्रलयानिले । आत्मतत्त्वं समं सोम्यं न क्षुभ्यति न शाम्यति
As the waxing and waning moon rises and the wind of dissolution blows, the essence of the Self remains equal, serene, neither agitated nor stilled.
यथा नौयायिनस् स्थाणुतरुशैलादिचोपनम् । यथा शुक्तौ रजतधीस् तथा देहादि चेतसः
Just as the movement of a boat is attributed to trees, mountains, and other stationary objects; just as silver is imagined in a shell, so too are body and other things conceived by the mind.
यथा देहादि चित्तस्य तथा देहस्य चित्तकम् । तथैव जीवḫ परमे द्वैतम् ऐक्यम् अतẖ कुतः
Just as the body and other things are products of the mind, so too is the mind a product of the body; likewise, the individual and the supreme are not two—where then is unity or duality?
सर्वम् एवम् इदं शान्तं ब्रह्म बृंहितवेदनम् । न किञ्चिज् जगदाद्य् अस्ति भ्रान्तिर् अन्या न विद्यते
All this is tranquil, the vast awareness of Brahman; nothing exists as the world or its origin—there is no other delusion.
न विद्यते यथा व्योम्नि वनं स्नेहश् च सैकते । विद्युच् छशाङ्कबिम्बे वा तथा देहादि चेतसि
Just as a forest does not exist in the sky, nor moisture in sand, nor lightning in the reflection of the moon, so too do body and other things not exist in consciousness.
अविद्यमाने एवास्मिन् मा बिभीहि जगद्भ्रमे । एतद् एव परं सत्यं विद्धि सत्यविदां वर
Do not fear the illusion of the world, which does not exist here; know this alone to be the highest truth, O best among those who know the truth.
जगद् अस्ति न मे वेति यासीद् भ्रान्तिस् तवाद्य सा । शान्ता मदुपदेशेन किम् अन्यद् बन्धकारणम्
The delusion you had today, thinking 'the world exists or does not exist for me,' has been pacified by my instruction; what else remains as the cause of bondage?