भ्रान्तिर् एषा यथायाता तथा यातु रघूद्वह । ज्ञास्यस्य् एतत् प्रबुद्धस् त्वम् एनां केवलम् उत्सृज
This delusion has arisen as it has, O descendant of Raghu; let it depart in the same way. When you awaken, you will know this—simply abandon it.
भ्रान्तिग्रन्थौ वित्रुटिते मदुक्तिश्रवणात् तव । ज्ञानशब्दार्थभेदानां वस्तु ज्ञास्यस्य् अलं स्वयम्
When the knot of delusion is severed by hearing my words, you will yourself know the reality of the distinctions between knowledge, word, and meaning.
चित्ताद् इयम् अनर्थश्रीस् तच् च सा चेतरश् च ते । मदुक्तिश्रवणाद् एव शान्तिम् एष्यन्त्य् असंशयम्
This prosperity of misfortune arises from the mind, and so does its opposite; by merely hearing my words, they will certainly attain peace.
ब्रह्मणस् सर्वम् उत्पन्नं सर्वं ब्रह्मैव चेति च । मद्गीर्भिस् सम्प्रबुद्धस् सञ् ज्ञास्यस्य् अलम् अनिन्दित
Everything arises from Brahman, and everything is indeed Brahman; awakened by my words, you will know this fully, O blameless one.
तस्माद् इदम् इति ब्रह्मन् व्यतिरेकार्थपञ्चमी । ननु किं वक्षि देवेशाद् अभिन्नं सर्वम् इत्य् अपि
Therefore, O Brahman, the phrase 'this is' expresses distinction; but why do you say, O lord of gods, that all is undivided?
उपदेशाय शास्त्रेषु जातश् शब्दो ऽथवार्थजः । प्रतियोगिव्यवच्छेदस् सङ्ख्यालक्षणपक्षवान्
For the sake of instruction in the scriptures, a word arises either from sound or from meaning, marked by exclusion of opposites and by the characteristics of enumeration.
भेदो दृश्यत एवायं व्यवहारान् न वास्तवः । वेतालो बालकस्येव कार्यार्थं परिकल्पितः
This difference is seen only in practical dealings, not in reality; like a goblin imagined for a child's purpose.
द्वैतैक्यम् अपि नो यस्यां यथाभूतार्थसंस्थितौ । अस्ति तस्याम् ईदृशस् स्यात् कुतस् सङ्कल्पविप्लवः
Even duality and unity do not exist in the state where things abide as they truly are; in such a state, how could there be disturbance of thought?
कार्यकारणभावो हि यथा स्वस्वामिलक्षणः । हेतुश् च हेतुमांश् चैव तथैवावयवक्रमः
The relationship of cause and effect is defined by its own characteristics, just as the cause and the one possessing the cause, and likewise the sequence of parts.
व्यतिरेकाव्यतिरेकपरिणामादिविभ्रमः । तथा भावविकाराश् च विद्याविद्ये सुखासुखे
The confusion of transformation, distinction and non-distinction, as well as the modifications of states, knowledge and ignorance, pleasure and pain, all arise in this way.
एवमादिमयी मिथ्यासङ्कल्पकलनोम्भिता । अज्ञानाम् अवबोधार्थं न तु भेदो ऽस्ति वस्तुनि
Thus, beginning with these, false imagination arises, produced by the activity of fanciful thought; for the sake of understanding by the ignorant, but in reality, there is no division in the substance.
असम्बोधाद् अयं भेदो ज्ञाते द्वैतं न विद्यते । ज्ञाते संशान्तकलनं मौनम् एवावशिष्यते
This division exists due to lack of understanding; when knowledge arises, duality does not exist. When knowledge dawns, all mental constructions subside and only silence remains.
परम् एकम् अनाद्यन्तम् अविभागम् अखण्डितम् । इति ज्ञास्यसि सिद्धान्तकाले बोधम् उपागतः
At the culmination of inquiry, when you have attained understanding, you will know the supreme, one, without beginning or end, indivisible and unbroken.
विकल्पन्ते ह्य् असम्बुद्धास् स्वविकल्पविजृम्भितैः । उपदेशाद् अयं वादो ज्ञाते द्वैतं न विद्यते
Those who are unawakened engage in mental distinctions, expanding their own imaginations; but this teaching is given for instruction—when knowledge arises, duality does not exist.
वाच्यवाचकसम्बन्धो विना द्वैतं न सिध्यति । न च द्वैतं सम्भवति मौनं वा वाच इत्य् अलम्
Without the relationship of word and meaning, duality cannot be established; and duality itself is not possible—whether in silence or in speech, that is sufficient.
महावाक्यार्थनिष्ठां त्वं बुद्धिं कृत्वा रघूद्वह । वचोभेदम् अनादृत्य यद् इदं वच्मि तच् छृणु
O descendent of Raghu, establish your intellect in the meaning of the great sayings, disregarding differences in words; listen now to what I say.
जातं कुतश्चिद् उत्थाय गन्धर्वपुरवन् मनः । भ्रान्तिमात्रं तनोतीदं जगदाख्यं स्वजृम्भणम्
The mind, arising from somewhere, like a city of the Gandharvas, produces only delusion; this manifestation called the world is merely its own projection.
यथा चेतस् तनोतीमां जगन्मायां तथानघ । शृणु त्वं कथयामीदं दृष्टान्तं सृष्टिवेदने
Just as the mind projects this illusion of the world, O sinless one, listen as I now explain this with an example regarding the perception of creation.
यं श्रुत्वा सर्वम् एवेदं भ्रान्तिमात्रम् इति स्वयम् । राम निश्चयवान् भूत्वा दूरे त्यक्ष्यसि वासनाम्
Hearing this, you yourself, O Rama, will become convinced that all this is merely delusion, and you will cast away attachment from afar.
मनोमनननिर्माणमात्रम् एव जगत्त्रयम् । सर्वम् उत्सृज्य शान्तात्मा स्वात्मन्य् एव निवत्स्यसि
The three worlds are nothing but a creation of thought and imagination; abandoning everything, with a peaceful mind, you will abide in your own Self alone.
मद्वाक्यार्थावधानस्थो मनोव्याधिचिकित्सने । विवेकौषधिलेपेन प्रयत्नं च करिष्यसि
Attentive to the meaning of my words, you will strive in the treatment of the disease of the mind, applying the ointment of discernment with effort.
एवं स्थिते जगद्रूपं चित्तम् एवेह जृम्भते । न विद्यते शरीरादि सिकतान्तरतैलवत्
Thus, when it is so, it is only the mind that appears as the form of the world here; the body and such do not exist, just as there is no oil within sand.
चित्तम् एव हि संसारो रागादिक्लेशदूषितम् । तद् एव तैर् विनिर्मुक्तं भवान्त इति कथ्यते
Indeed, it is only the mind that is called saṃsāra, tainted by the afflictions of passion and suffering; when freed from these, that itself is said to be liberation.
चित्तं साध्यं पालनीयं विचार्यं कार्यम् आर्यवत् । आहार्यं व्यवहार्यं च सञ्चार्यं धार्यम् आदरात्
The mind is to be mastered, protected, examined, and treated nobly; it is to be nourished, engaged in activity, guided, and upheld with care.
एवम् अभ्यन्तरे चित्रं बिभर्ति त्रिजगन् मनः । अण्डं मायूरम् इव तद् यथाकालं विजृम्भते
Thus, the mind holds within itself the varied forms of the three worlds; like a peacock’s egg, it unfolds in due time.
यो ऽयं चित्तस्य चिद्भागस् सैषा सर्वार्थबीजता । यश् चास्य जडभागस् स्वस् तज् जगत् सो ऽङ्ग विभ्रमः
That portion of the mind which is consciousness is the seed of all things; and its inert portion is itself the world, a limb of illusion.
अविद्यमानम् एवेदम् आदिसर्गे धरादिकम् । निराकृतिर् अजस् स्वप्नं पश्यतीव न पश्यति
In the primal creation, this earth and so forth are truly nonexistent; formless and unborn, it seems as if seeing a dream, yet does not see.
सर्गादि दीर्घसंवित्त्या शैलादि जडसंविदा । सूक्ष्मं सूक्ष्मविदा वेत्ति देहं शून्यं न वास्तवम्
By extended awareness, creation and the like are known; by inert awareness, mountains and such are perceived; the subtle is known by subtle awareness; the body is void, not real.
सर्वगेनात्मना व्याप्तं स्वचेत्यात्मवपुर् मनः । आतलं सोम्यविमलं वारीव रवितेजसा
The mind, as the self pervading all, is filled with its own cognitions; serene, pure, and gentle, like water illuminated by sunlight.
चित्तबालो जगद्यक्षं मिथ्या पश्यत्य् अबोधतः । बोधतो ऽसौ परं रूपं स्वं पश्यति निरामयम्
The immature mind, ignorant, sees the lord of the world as false; but with understanding, it perceives its own true, flawless form.