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?
प्राणिवीर्यरसान्तस्स्था संविज् जङ्गमम् आततम् । तनोति लतिकान्तस्स्थो रसḫ पुष्पफलं यथा
Consciousness, abiding within the vital essence of living beings, extends itself as the moving; just as sap within a vine produces flowers and fruit.
यदि सर्वगता संविद् भवेन् नातिबलीयसी । तत् क उल्लासने शक्तस् स्याद् एवासुरभूभृताम्
If all-pervading consciousness were not exceedingly powerful, then who would be capable of animating even the lowest of trees and mountains?
जङ्गमानां स्थावराणाम् एतद् आद्यं हि बीजकम् । संविद्विस्फुरणामात्रम् अस्य बीजं न विद्यते
For both moving and unmoving beings, this is the original seed: mere pulsation of consciousness—there is no other seed for it.
बीजाङ्कुरविकल्पानां क्रियापुरुषकर्मणाम् । ऊर्मिवीचितरङ्गानां नाम्नि भेदो न वस्तुनि
For seeds, sprouts, distinctions of action and agent, and for waves, ripples, and surges—difference exists in name, not in reality.
द्वित्वं नृकर्मणोर् यस्य बीजाङ्कुरधियात्तयोः । विपश्चित्पशवे तस्मै महते ऽस्तु सदा नमः
To that great one, who perceives the duality of seed and sprout, of action and agent, as mere notions—salutations always, from the wise and the simple alike.
संवित्तेर् जन्मबीजस्य यो ऽन्तस्स्थो वासनारसः । स करोत्य् अङ्कुरोल्लासं तम् असङ्गाग्निना दह
The latent impression, the sap within, that is the seed of consciousness's arising—this alone brings forth the sprout; burn that with the fire of detachment.
कुर्वतो ऽकुर्वतश् चैव मनसा यद् अमज्जनम् । शुभाशुभेषु कार्येषु तद् असङ्गं विदुर् बुधाः
Wise people know that non-involvement of the mind, whether acting or not acting, in auspicious or inauspicious deeds, is detachment.
अथ वा वासनोत्साद एवासङ्ग इति स्मृतः । यया कयाचिद् युक्त्यान्तस् सम्पादय तम् एव हि
Or, the destruction of latent tendencies itself is called detachment; accomplish that by any means possible.
ययैव वा वेत्सि तया युक्त्या पुरुषयत्नतः । वासनां कुरु निर्मूलाम् एतद् एव परं शिवम्
By whatever method you know, with personal effort, uproot the latent impressions; this alone is the supreme blessedness.
पौरुषेण प्रयत्नेन यथा जानासि वा तथा । निवारयाहम्भावांशम् एषो ऽसौ वासनाक्षयः
With human effort and as you understand, remove the sense of 'I'-ness; this is the destruction of latent tendencies.