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.
नास्त्य् एव पौरुषाद् अन्या संसारोत्तरणे गतिः । निरहम्भावरूपे ऽस्मिन् वासनाक्षयनामनि
There is truly no other way to cross over worldly existence except by one's own effort, in this state called destruction of latent tendencies, which is of the nature of egolessness.
आद्यैव संविद् अस्तीह सो ऽङ्कुरो बीजम् अस्ति तत् । तत् कर्म तच् च पुरुषस् तद् दैवं तच् छुभाशुभम्
Here, in the beginning, only consciousness exists; that is the sprout, that is the seed; that is action, that is the person, that is fate, and that is both good and evil.
न बीजम् आदाव् अस्त्य् अन्यन् नाङ्कुरो न च वा नरः । न कर्म न च दैवादि केवलं विद् उदेति हि
In the beginning, there is no other seed, no sprout, nor any person; there is no action, nor fate, nor anything else—only consciousness arises.
नो बीजम् अस्ति न किलाङ्कुरको ऽपि वास्ति नाप्य् अस्ति कर्म पुरुषश् च न वास्ति साधो । एकं तु वित्त्वम् उदितं ह्य् अनयाभिधानलक्ष्म्या नटस् सुरनरासुरशोभयेव
There is no seed, nor indeed any sprout, nor action, nor person, O noble one; only consciousness appears, adorned by this designation, like an actor beautifying gods, humans, and demons.
इत्य् एव निश्चयम् अनामय भावयित्वा त्यक्त्वा भृशं पुरुषकर्मविचारशङ्काम् । निर्वासनस् सकलसङ्कलनाविमुक्तस् संविद्वपुर् ननु यथाभिमतेच्छम् आस्स्व
Thus, having firmly resolved and contemplated freedom from affliction, having completely abandoned all doubts about the efficacy of personal effort, and being free from all latent impressions and liberated from every kind of conceptualization, O embodiment of consciousness, simply abide as you wish.
प्रशान्तसर्वेच्छम् अशङ्कम् अच्छचिन्मात्रसंस्थो ऽखिलकार्यकारी । आत्मैकरामḫ परिपूर्णकामो भवाभयो राम शमाभिरामः
Be one whose every desire is stilled, free from fear and doubt, established solely in pure, transparent consciousness, performing all actions, delighting only in the Self, whose every longing is fulfilled, O Rama, and who is serene and a delight to peace.
नित्यम् अन्तर्मुखस् तिष्ठ वीतरागो विवासनः । चिन्मात्रम् अमलं शान्तं ब्रह्म सर्वत्र भावयन्
Always remain inwardly focused, free from passion, without latent tendencies; contemplate the pure, peaceful, stainless consciousness that is Brahman present everywhere.
आकाशविशदप्रज्ञश् चिन्मात्रैकघनस्थितिः । समस् सोम्यस् समानन्दस् सद्ब्रह्मोद्बृंहिताशयः
With understanding as clear as the sky, established in the undivided mass of pure consciousness, be even-minded, gentle, equally blissful, with your intent expanded by the true Brahman.
शोकेष्व् आपत्सु घोरासु सङ्कटेष्व् अवटेषु च । यथाप्राप्तेषु सर्वेषु खर्वेषून्नतिमत्सु च
In grief, in dire calamities, in distress and in peril, in whatever situations arise—whether lowly or exalted—
यथाक्रमं यथादेशं कुरु दुẖखम् अदुẖखितः । बाष्पाक्रन्दादिपर्यन्तं वासनाक्रान्तमूढवत्
Act as is appropriate to the time and place, endure suffering without being distressed, behaving like one overwhelmed by latent tendencies, even to the point of tears and lamentation.