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.
कर्मैव पुरुषो राम पुरुषस्यैव कर्मता । एते ह्य् अभिन्ने विद्धि त्वं यथा तुहिनशीतते
Action itself is the person, O Rama; the person is nothing but action. Know these as not separate, just as coldness and snow are not distinct.
हिमं यत् तद् यथा शैत्यं यच् छैत्यं तद् यथा हिमम् । यत् कर्मासौ तथा जन्तुर् यो जन्तुẖ कर्म तत् तथा
Just as snow is cold and coldness is snow, so too is action the living being, and the living being is action.
संवित्स्पन्दरसस्यैते दैवकर्मनरादयः । पर्यायशब्दा न पुनḫ पृथक् कर्मादयस् स्थिताः
These—divine, action, and person—are merely alternate terms for the vibration of consciousness; they are not actually separate entities.
स्पन्दात् संविज् जगद्बीजम् अस्पन्दाद् यात्य् अबीजताम् । अङ्कुरश् च तद् एवान्तस्स्थितत्वाद् अङ्कुरश्रियः
From the vibration of consciousness arises the seed of the world; from its absence, it becomes seedless. The sprout is nothing but that, and the glory of the sprout lies within it.
चित्त्वं च क्वचिद् अस्पन्दं क्वचित् स्पन्दि स्वभावतः । अनन्तम् एकार्णववद् अदिक्कालक्रमं स्थितम्
Mind is sometimes without vibration, sometimes vibrating by its nature; it exists endlessly, like a single ocean, beyond space, time, and sequence.
संवित्स्पन्दो वासनावान् इह बीजम् अकारणम् । भूत्वा कारणताम् एति देहादेर् अङ्कुरावलेः
The vibration of consciousness, possessing latent tendencies, is here the seed without cause; becoming a cause, it gives rise to the sprout-chain of body and so forth.
तृणवल्लीलतागुल्मबीजाङ्कुरगतेर् अपि । बीजं संवित्स्पन्द एव तस्य बीजं न विद्यते
Even in the progression of seed and sprout in grass, creepers, and shrubs, the seed is only the vibration of consciousness; it has no other seed.
न बीजाङ्कुरयोर् भेदो विद्यते ऽग्न्यौष्ण्ययोर् इव । बीजम् एवाङ्कुरं विद्धि विद्धि कर्मैव मानवम्
There is no difference between seed and sprout, just as there is none between fire and heat; know the seed itself as the sprout, and know action itself as the human.
संवित् स्फुरन्ती भूकोशे करोति स्थावराङ्कुरम् । स्थूलान् सूक्ष्मान् मृदून् क्रूरान् पयो बुद्बुदकान् इव
Consciousness, shimmering within the earth's shell, brings forth stationary sprouts—gross and subtle, gentle and harsh—just like bubbles in water.
विदा विना धराकोशाद् अत्यन्तपरिपेलवात् । अङ्कुरान् वज्रसारांश् च क उल्लासयितुं क्षमः
Apart from the earth's shell, due to its utter delicacy, who is able to make sprouts—whether tender or adamantine—arise?