एवम्बोधाद् धि यो राम मोक्ष उक्तस् स्वसंविदा । विचारयन्न् आलभते नात्र कश्चन संशयः
O Rama, by this understanding, which is called liberation through one's own awareness, one attains it by inquiry—there is no doubt about this.
इदं जगज्जालम् अनाद्य् अजातं ब्रह्मेत्थम् आभातम् इतीह दृष्ट्वा । विचारदृष्ट्याष्टगुणेश्वरत्वं पश्यंस् तृणं स्वात्मनि जीव आस्ते
Seeing this web of the world as beginningless, unborn, and appearing as Brahman alone, the individual, perceiving all as the Lord through the eye of inquiry, regards even a blade of grass as his own Self and remains at peace.
यद् एतद् भवता दृष्टं चिद्व्योमवपुषा तदा । तद् एकदेशसंस्थेन किम् उत भ्रमताम्बरे
That which you have seen as the form of consciousness-space—what then of it, when it is established in one place, or when it is moving in space?
सम्पन्नो ऽहम् अनन्तात्मा व्यापी व्योम तदा किल । स्यातां तस्याम् अवस्थायां कीदृशौ तौ गमागमौ
I am fulfilled, of infinite nature, all-pervading like space—indeed, in that state, what meaning could there be in coming or going?
नैकस्थानस्थितिमयो नाहं गतिमयो ऽभवम् । तदा तेन ख एवास्मिन् दृष्टम् एतन् मयात्मनि
I was not composed of a single location, nor was I made of movement; at that time, this space alone was seen by me within myself.
यथाङ्गानि शरीरे त्वं पश्यस्य् आपादमस्तकम् । चिन्नेत्रेणाप्य् अनेत्रेण तथैतद् दृष्टवान् अहम्
Just as you see the limbs of your body from head to toe, whether with the eye of consciousness or without, so too did I perceive this.
अनाकृतेर् निरवयवस्थितेस् तदा तथाभवन् विमलचिदम्बरात्मनः । जगन्ति तान्य् अवयवजालकानि मे यथा खता न हि गलिता न वस्तुता
At that time, being of pure, sky-like consciousness, without form and without parts, the worlds appeared to me as networks of parts, just as holes in the sky are neither fallen nor real.
प्रमाणम् अत्र ते स्वप्नदृष्टो भुवनविभ्रमः । स्वप्ने ऽनुभूयते दृश्यं न च किञ्चित् खम् एव तत्
Your proof here is the confusion of worlds seen in a dream; in a dream, what is perceived is nothing but space itself.
यथा पश्यति वृक्षस् स्वं पत्त्रपुष्पफलादिकम् । स्वसंवेदननेत्रेण तथैतद् दृष्टवान् अहम्
Just as a tree perceives its own leaves, flowers, and fruits through its own sense of awareness, so too did I perceive this.
यथाम्बुधिर् अनन्तात्मा वेत्ति सर्वाञ् जलेचरान् । तरङ्गावर्तफेनांश् च तथैतद् बुद्धवान् अहम्
Just as the boundless ocean knows all its creatures—waves, whirlpools, and foam—so too did I understand this.
अवयवान् अवयवी यथा वेत्ति निजात्मनि । अनन्यान् आत्मनस् सर्गांस् तथैतान् बुद्धवान् अहम्
Just as the possessor of parts knows its own parts within itself, so did I comprehend these creations as not other than myself.
अद्यापि तान् अहं देहे व्योम्नि शैले जले स्थले । तथैव सर्गान् पश्यामि राम बोधैकतां गतः
Even now, in body, sky, mountain, water, and land, I see these creations in the same way, Rama, having attained oneness with awareness.
पुरो ऽस्माकम् इदम् यत् खं गृहस्यान्तर् बहिस् तथा । पूर्णम् एतज् जगद्वृन्दैर् वेत्ति बोधैकतां गतः
The space before us, which is within and outside the house, is filled with the multitude of worlds; one who has attained unity in pure awareness knows this.
यथाम्भो रसतां वेत्ति शैत्यं वेत्ति यथा हिमम् । स्पन्दं वेत्ति यथा वायुस् तथैतद् वेत्ति शुद्धधीः
Just as water knows its taste, ice knows its coldness, and wind knows its movement, so does the pure mind know this.
यो यो राम विवेकात्मा शुद्धबोधैकतां गतः । स स एवम्मयैकात्मा वेत्ति स्वात्मानम् ईदृशम्
O Rama, whoever is established in discrimination and has attained unity in pure awareness, he alone knows his own self in this manner.
अस्यां दृष्टौ परिणते वेत्तृवेदनवेद्यधीः । न काचिद् अस्त्य् अभ्युदिता विज्ञानैकात्मता यतः
When this vision is matured, the mind of the knower, the knowing, and the known does not arise; because there is only the unity of consciousness.
दिव्या दृग् अद्रिसंस्थस्य यथा योजनकोटिगान् । भावान् वेत्ति बहिश् चान्तर् एवं तद् बुद्धवान् अहम्
Just as the divine eye of one situated on a mountain perceives objects both outside and inside across millions of yojanas, so I, awakened, perceive them thus.
यथा भूमण्डलं भावान् निधिधातुरसादिकान् । वेत्त्य् एवं तन् मया बुद्धम् अनन्यद् दृश्यम् आत्मनः
Just as the earth perceives objects such as treasures and minerals, so I have understood that nothing is seen apart from the Self.
ब्रह्मन्न् अनुभवत्य् एवं त्वयि तामरसेक्षणा । सा किं कृतवती ब्रूहि कान्तार्यापाठपाठिनी
O Brahman, the lotus-eyed one experiences thus in you; tell me, what has that beloved, reciter of noble verses, accomplished?
ताम् एवार्यां पठन्ती सा तथैवानुनयान्विता । मत्समीपे नभोदेहा व्योम्नि देवीव संस्थिता
Reciting those noble verses, she, filled with the same persuasion, stood near me with a sky-like body, like a goddess established in the ether.
यथाहम् आकाशवपुस् तथैवासौ खरूपिणी । तेन दृष्टा न सा पूर्वदेहेन ललना मया
Just as I possess a form of space, so too does she have a form of ether; therefore, I did not see that woman with her previous body.
अहम् आकाशरूपात्मा सा खमात्रशरीरिणी । जगज्जालं खमात्रं तद् इति तत्र तदा स्थितम्
I am of the nature of space, and she is embodied only as ether here; this web of the world is only ether here—thus it was established there at that time.
शरीरस्थानकरणप्रयत्नप्राणसम्भवैः । यद् उदेति वचो वर्णैस् तत् कुतस् तादृशाकृतेः
Speech, which arises from the combination of body, place, organs, effort, and breath, how could that exist for such a form as this?
रूपालोकमनस्काराẖ कुतो व्योमात्मनाम् इति । ब्रूहि मे भगवंस् तत्र तथावृत्तस्य निश्चयम्
Forms, perceptions, and mental constructions—how could these exist for those whose nature is space? Tell me, O venerable one, the certainty regarding this situation.
रूपालोकमनस्काराश् शब्दपाठवचांसि च । यथा स्वप्ने नभस्य् एव सन्ति तत्र तथाम्बरे
Forms, perceptions, mental constructions, recitation of words, and speech—just as these exist in the sky within a dream, so too do they exist there in the ether.
रूपालोकमनस्कारैस् स्वप्ने चिन्नभ एव ते । यथोदेति तथा तत्र तद् दृश्यं खात्मकं स्थितम्
Forms, perceptions, and mental constructions in a dream exist only in the consciousness-sky; just as they arise there, so too does the seen object, established as of the nature of space.
न केवलं तु तद् दृश्यं यावत् त्वद्विषये वयम् । जगच् चेदं खम् एवाच्छं यथा तन् नस् तथाखिलम्
Not only that seen object, but as far as we are concerned with you, this whole world is pure ether; just as that is, so too is all this.
परमार्थमहाधातुर् वेद्यनिर्मुक्तचिद्वपुः । एवं नाम स्वयं भाति स्वभावस्यैष निश्चयः
The supreme great essence, whose consciousness-form is free from the knowable—thus, it shines by itself; this is the certainty of its own nature.
शरीरस्थानकरणसत्तायां का तव प्रमा । यथैव तेषां देहादि तथास्माकम् इदं स्थितम्
What certainty do you have regarding the existence of body, place, and instruments? Just as those—body and so on—are established for you, so too is this established for us.
यथैव तत् तथैवेदं यथैवेदं तथैव तत् । असत् सत्ताम् इव गतं सच् चासद् इव च स्थितम्
Just as that is, so is this; just as this is, so is that. The unreal appears to have reality, and the real seems to be unreal.