एवम् एकं परं वस्तु रामानानात्वम् अप्य् अलम् । नानात्वम् इव संयातं दीपाद् दीपशतं यथा
Thus, O Rama, the supreme reality is one, though it appears as many; it seems to become manifold, just as a hundred lamps are lit from a single lamp.
यथाभूतम् असद्रूपम् आत्मानं यदि पश्यति । विचार्य चेतस् तद् अहम्भावहीनं न शोचति
If one sees the self as it truly is, devoid of reality, and examines it with the mind, then, free from the sense of 'I', one does not grieve.
चित्तमात्रं नरस् तस्मिन् शान्ते शान्तम् इदं जगत् । उपानद्रूढपादस्य ननु चर्मावृतैव भूः
For a person whose mind is tranquil, this world is tranquil as well; just as for one whose feet are wrapped, the earth itself seems covered with leather.
पत्त्रमात्राद् ऋते नान्यत् कदल्या विद्यते यथा । भ्रममात्राद् ऋते नान्यज् जगतां विद्यते तथा
Just as there is nothing in a banana plant except its leaves, so too, apart from illusion, nothing else exists in the worlds.
जायते बालताम् एति यौवनं वार्धकं तथा । मृतिं स्वर्गं च नरकं भ्रमाच् चेतो हि नृत्यति
The mind dances in delusion, giving rise to childhood, youth, old age, death, heaven, and hell.
विचित्रबुद्बुदोल्लासे स्वात्मनो ऽव्यतिरेकिणि । यथा सुरायास् सामर्थ्यं तथा चित्तस्य संसृतौ
In the play of diverse bubbles within the self, which is undivided, the mind's capacity in the cycle of existence is like the potency of wine.
यथा द्वित्वं शशाङ्कादौ पश्यत्य् अक्षि मलाबिलम् । चिच् चेतनकलाक्रान्ता तथैव परमात्मनि
Just as one sees double in the moon due to a defect in the eye, so too, when consciousness is touched by the power of awareness, it appears as duality in the supreme self.
यथा मदवशाद् भ्रान्तान् क्षीवः पश्यति पादपान् । तथा चेतनविक्षुब्धा संसारांश् चित् प्रपश्यति
Just as a drunken man, under the influence of wine, sees trees spinning, so too, when consciousness is disturbed, it perceives the world as manifold.
यथा लीलाभ्रमाद् बालः कुम्भकृच्चक्रवज् जगत् । भ्रान्तं पश्यति चित्त्वात् तु चिद् वै दृश्यं तथैव हि
As a child, due to playful confusion, sees the world spinning like a potter’s wheel, so too, because of consciousness, the world appears as an object of perception.
यदा चिच् चेतति द्वित्वं तदा द्वैतैक्यविभ्रमः । यदा न चेतति द्वित्वं तदा द्वैतैक्ययोः क्षयः
When consciousness perceives duality, then there is the illusion of difference and unity; when it does not perceive duality, then both difference and unity cease.
यच् चेत्यते तद् इतरद् व्यतिरिक्तं चितो ऽस्ति नो । किञ्चिन् नास्तीति संशान्त्या चितश् शाम्यति चेतनम्
Whatever is perceived is not something other than consciousness; when nothing is perceived as separate, the activity of consciousness comes to rest.
चिद्घनेनैकताम् एत्य यदा तिष्ठसि निश्चलः । शाम्यन् व्यवहरन् वापि तदा संशान्त उच्यसे
When you abide unmoving, having attained oneness with pure consciousness, whether acting or at rest, you are then said to be at peace.
तन्वी चेतयते चेत्यं घना चिन् नाङ्ग चेतति । अल्पक्षीवः क्षोभम् एति घनक्षीवो हि शाम्यति
Subtle consciousness perceives objects; dense consciousness does not perceive at all. Like a lightly intoxicated person is agitated, but one deeply intoxicated is at rest.
चिद्घनैक्यं प्रयातस्य रूढस्य परमे पदे । नैरात्म्यशून्यवादाद्यैः पर्यायैः कथनं भवेत्
For one who has attained firm establishment in the supreme state of unity with pure consciousness, its description may be given by terms such as selflessness, emptiness, and the like.
चिच् चेतनेन चेत्यत्वम् इत्य् एवं पश्यति भ्रमम् । जाये जीवामि नश्यामि संसरामीत्य् असन्मयम्
It is the confusion of consciousness, by which it sees itself as the perceiver and the perceived, and thus arises the false notions: 'I am born, I live, I perish, I wander in the world.'
स्वभावाद् व्यतिरिक्तं तु न चितश् चास्ति चेतनम् । स्पन्दाद् ऋते यथा वायाव् अतः किं केन चेत्यते
Apart from its own nature, there is no consciousness or sentience; just as there is no movement in air without vibration, so what is perceived by what?
चेत्ये त्व् असम्भवत्य् एव किञ्चिद् यच् चेत्यते चिता । रज्जोस् सर्पभ्रमाभासं तद् अविद्याभ्रमं विदुः
If perception itself is impossible, then whatever is thought to be perceived by consciousness is like the illusion of a snake on a rope; the wise know this as the delusion of ignorance.
संविन्मात्रचिकित्स्ये ऽस्मिन् व्याधौ संसारनामनि । चित्तमात्रपरिस्पन्दे संरम्भो ऽनघ किं तव
In this disease called worldly existence, which is to be treated only by pure awareness, O sinless one, why do you exert yourself in the mere agitation of mind?
यदि सर्वं परित्यज्य तिष्ठस्य् उत्क्रान्तवासनम् । अमुनैव निमेषेण तन् मुक्तो ऽसि न संशयः
If, abandoning everything, you remain free from all tendencies, then in that very instant you are liberated—of this there is no doubt.
यथा रज्ज्वां भुजङ्गाशा विनाङ्गचलनं क्षणात् । संविन्मात्रविवर्तेन नश्यत्य् एवं हि संसृतिः
Just as the illusion of a snake in a rope vanishes instantly without any movement of the rope, so too does worldly existence disappear through the transformation of pure awareness.
यत्राभिलाषस् तन् नूनं सन्त्यज्य स्थीयते यदि । प्राप्त एवाङ्ग तन् मोक्षः किम् एतावति दुष्करम्
Wherever desire arises, if one stands firm having abandoned it, then liberation is surely attained, O dear one; what is so difficult in this?
अपि प्राणांस् तृणम् इव त्यजन्तीह महाशयाः । यत्राभिलाषस् तन्मात्रत्यागे कृपणता कथम्
Here, great souls even abandon their very life-breath as if it were straw; when desire is given up, how can there be any sense of loss in renouncing anything else?
यत्राभिलाषस् तत् त्यक्त्वा चेतसा निरवग्रहम् । प्राप्तं कर्मेन्द्रियैर् गृह्णंस् त्यजन्न् इष्टं च तिष्ठ भोः
Wherever desire arises, having abandoned it with an ungrasping mind, act with the organs of action, accepting or rejecting what comes, and remain established, O friend.
यथा करतले बिल्वं यथा वा पर्वतः पुरः । प्रत्यक्षम् एवम् अस्यालम् अजत्वं परमात्मनः
Just as a bilva fruit in the palm of your hand, or a mountain before your eyes, is plainly visible, so too is the unborn nature of the Supreme Self directly evident.
आत्मैव भाति जगद् इत्य् उदितस् तरङ्गैः कल्पान्त एक इव वारिधिर् अप्रमेयः । ज्ञातस् स एव हि ददाति विमोक्षसिद्धिम् अज्ञात एव मनसा चिरबन्धनाय
It is said that the Self alone shines as the world, like the ocean at the end of an age, stirred by waves yet immeasurable; when known, it grants the attainment of liberation, but when unknown, it binds the mind for a long time.
मनस्त्वयोग्यो जीवो ऽयं को भवेत् परमात्मनः । कथं वास्मिन् समुत्पन्नः को वायं वद मे पुनः
This living being, unsuited to the mind, who could he be in relation to the Supreme Self? How did he arise in it, and who is he? Tell me again.
समस्तशक्तिकचितं ब्रह्म सर्वेश्वरं सदा । ययैव शक्त्या स्फुरति प्राप्तां ताम् एव पश्यति
Brahman, the Lord of all, is always adorned with all powers; by whichever power it manifests, that very power is perceived.
स्वयं यां वेत्ति सर्वात्मा चितिं चेतनरूपिणीम् । सा प्रोक्ता जीवशब्देन सैव सङ्कल्पकारिणी
The All-Self itself knows the consciousness that is of the nature of awareness; that is called by the term 'jīva', and it alone is the maker of intention.
स्वभावकारणं द्वित्वे पूर्वं सङ्कल्प्य चित् स्वयम् । नानाकारणतां पश्चाद् याति जन्ममृतिस्थितौ
Consciousness itself, first imagining duality as its own nature and cause, later assumes manifold causality in birth, death, and existence.
एवं स्थिते मुनिश्रेष्ठ दैवं नाम किम् उच्यते । किम् उच्यते तथा कर्म कारणं च किम् उच्यते
With things thus, O best of sages, what is called 'destiny'? What is called 'action'? And what is called 'cause'?