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?
स्थाल्युदञ्चनकुम्भादि यथा मृण्मात्रकं तथा । चित्तमात्रं जगद् इदं क्षीणं तच् च विचारणात्
Just as pots, ladles, and jars are nothing but clay, so too is this world nothing but mind; it is dissolved by inquiry.
आपत्सु सम्पत्सु भवाभवेषु शान्तैषणाहर्षविषादसंवित् । साम्याद् अहम्भावविदा विमुक्तो यथास्थितं तिष्ठ विलीय वास्स्व
In adversity and prosperity, in existence and nonexistence, with calmness toward desire, joy, and sorrow, freed from the sense of 'I' by equanimity, remain as you are or merge into the Self.
यथास्थितं वस्त्व् अवगम्य सम्यक् स्थितो ऽसि चेद् वा स्वकुलाम्बरेन्दो । तद् धर्षशोकैषणदूषणादि विमुच्य वाश्रित्य यथेच्छम् आस्स्व
If you have fully understood the nature of things as they are and remain established in that understanding, or if you rest in your own lineage, attire, or moon, then, freed from the stains of arrogance, sorrow, and desire, rely upon that and dwell as you wish.
बीजाङ्कुराणां पुरुषकर्मणां जन्मकारिणाम् । दैवशब्दार्थयुक्तानां तत्त्वं वद विभो पुनः
O mighty one, speak again of the true nature of seeds, sprouts, human actions, and causes of birth, which are associated with the meaning of the word 'destiny'.
दैवकर्मादिपर्यायं घटादिघटनावधि । संवित्स्पन्दनम् एवेदं लोके पुरुषतां गतम्
The term 'destiny', along with actions and their alternatives, up to the making of pots and similar objects, is nothing but the vibration of consciousness that has assumed the form of personhood in this world.
संवित्स्पन्दाद् ऋते पुंस्त्वं कर्म वा कीदृशं भवेत् । घटावटपटाद्यात्म ह्य् एतेनैव जगत् कृतम्
Without the vibration of consciousness, what kind of personhood or action could exist? Just as pots, clods, and cloth arise from themselves, so too is the world made by this alone.
प्रवर्तते जगल्लक्ष्मीस् संवित्स्पन्दात् सवासनात् । निवर्तते हि संसारस् संवित्स्पन्दाद् अवासनात्
The prosperity of the world arises from the vibration of consciousness along with latent tendencies; indeed, the cycle of existence ceases from the vibration of consciousness without latent tendencies.
अवासनं हि संवित्तेस् स्पन्दम् अस्पन्दनं विदुः । स स्पन्दो ऽप्य् अप्सु न स्पन्दो येनावर्तादि नोह्यते
Know that the absence of latent tendencies in consciousness is called non-vibration; even that vibration is not truly vibration in water, by which movement and so on are not perceived.
मनाग् अपि न भेदो ऽस्ति संवित्स्पन्दमयात्मनोः । कल्पनांशाद् ऋते राम सृष्टौ पुरुषकर्मणोः
There is not even the slightest difference between the self made of the vibration of consciousness and the self itself, O Rama, except for the imagined aspect in creation and human action.
जलवीच्योर् यथा द्वित्वं सङ्कल्पोत्थं न वास्तवम् । तथेह चित्परिस्पन्दरूपयोर् जन्तुकर्मणोः
Just as the duality of water and its waves arises from imagination and is not real, so too in this context, regarding the forms of consciousness vibration and living beings' actions.