रूपम् आस्फारयत्य् एकम् एकत्वाद् एव नान्यथा । चिच् चिता मिलिता दृश्यरूपयोदेति चेतनम्
A single form manifests only because of oneness, not otherwise; when consciousness and awareness unite, the appearance of the seen arises as cognition.
जडं जडेन मिलितं जडं सम्पद्यते घनम् । न च चिज्जडयोर् ऐक्यं वैलक्षण्यात् क्वचिद् भवेत्
When the inert joins with the inert, it becomes dense inertness; but due to their difference, unity between consciousness and inertness never occurs anywhere.
चिज्जडौ चेत् स्त एकत्र न तौ सम्मिलतः क्वचित् । चिन्मयत्वाच् चिदालेहे चिदालेहेन वेदनम्
If consciousness and inertness are together in one place, they are never truly united; for consciousness is of the nature of awareness, and awareness arises only from consciousness.
दारुपाषाणभेदानां न तु ह्य् एते चिदात्मकाः । पदार्थो हि पदार्थेन परिणम्यानुभूयते
Wood and stone are distinct, and they are not of the nature of consciousness; an object is experienced and transformed only by another object.
जिह्वयेव रसस् सा च सजातीयोदया चला । ऐक्यं च विद्धि सम्बन्धं नास्त्य् असारससारयोः
Just as taste is perceived by the tongue and arises from its own kind, so too, know that unity and connection do not exist between what is substantial and what is insubstantial.
जडचेतनयोस् तेन नोपलादि जडं मतम् । चिद् एवोपलकुड्यादिरूपिणी मिलिता चिता
Therefore, unity does not arise between the inert and the conscious; what is considered inert is actually consciousness alone, appearing as stones, walls, and the like, united with consciousness.
एकीभावं गता द्रष्टृदृश्यादि कुरुते भ्रमम् । काष्ठोपलाद्य् अशेषं हि परमार्थमयं यदा
When it attains oneness, the seer and the seen and so forth become confused; when all, such as wood and stones, are truly of the nature of the highest reality,
तदात्मनान्तस्सम्बद्धं दृश्यत्वेनोपलभ्यते । सर्वं सर्वप्रकाराढ्यम् अनन्तम् इव यत् ततम्
Then, being connected within itself, it is perceived as the seen; all, in every form and manner, is spread out as if infinite.
विश्वं सन्मात्रम् एवैतद् विद्धि तत्त्वविदां वर । असताप्य् अङ्ग विश्वेन विश्वलक्षशतभ्रमैः
Know, O best among those who know the truth, that this universe is nothing but existence; even what is unreal, O dear one, appears as the universe through countless illusions of universal forms.
पूरितश् चिच्चमत्कारो न च किञ्चन पूरितम् । सङ्कल्पनगरा नॄणां मिथः पश्यति नो यथा
When consciousness is filled with wonder, nothing else is truly filled; the city of imagination among people appears mutually, but not as it truly is.
न देशकालबोधाय तथा सर्गाश् चिति स्थिताः । भेदबोधो हि सर्गत्वम् अहन्तादिभ्रमोदयः
Thus, the creations are established in consciousness not for the awareness of space and time; for the perception of difference is creation itself, arising from the delusion of ego and the like.
हेमसंवित्परित्यागे कटकादिभ्रमो यथा । कटकादिभ्रमो हेम्नि देशादेस् सम्भवाद् भवेत्
Just as, upon abandoning awareness of gold, the illusion of bracelets and such arises; the illusion of bracelets and so forth occurs in gold due to the conditions of place and other factors.
त्वद्दर्शनपरीतात् तु नाविद्यास्ति पृथक् परा । कटकादिमहाभेदम् एकं ब्रह्म तथामलम्
But when your vision is filled, there is no separate supreme ignorance; the great diversity of bracelets and so forth is but one pure Brahman.
बोधैकत्वाद् अयं सर्गस् सत्तैवासद् भवत्य् अलम् । सेना मृत्संविदा चित्रा मृण्मात्रम् इव मृण्मयी
Because of the unity of awareness, this creation is only existence, not nonexistence; like an army made of clay, appearing various, but consisting only of clay.
जलम् एकं तरङ्गादि दार्व् एकं सालभञ्जिकाः । मृण्मात्रम् एकं कुम्भादि ब्रह्मैकं त्रिजगद्भ्रमः
Water is one, yet waves and so forth arise; wood is one, yet carvings of sal trees appear; clay is one, yet pots and so forth are formed; Brahman alone is the illusion of the three worlds.
सम्बन्धे द्रष्टृदृश्यानां मध्ये द्रष्टुर् हि यद् वपुः । द्रष्टृदर्शनदृश्यादिवर्जितं तद् इदं परम्
In the relationship between seer and seen, what is the essence in the midst of the seer is that which is beyond seer, seeing, and seen—this is the supreme.
देशाद् देशं गते चित्ते मध्ये यश् चेतसो वपुः । अजाड्यसंविन्मननं तन्मयो भव सर्वदा
When the mind moves from place to place, the essence in the midst of the mind is the awareness free from dullness; always become absorbed in that.
अजाग्रत्स्वप्ननिद्रस्य यत् ते रूपं सनातनम् । अचेतनं चाजडं च तन्मयो भव सर्वदा
Become always identified with that eternal essence of yours which is beyond waking, dream, and deep sleep—unconscious, insentient, and devoid of inertness.
जडतां वर्जयित्वैकां शिलाया हृदयं हि यत् । अक्षुब्धो वाथवा क्षुब्धस् तन्मयो भव राघव
Setting aside only the dullness that is like the heart of a stone, whether you are disturbed or undisturbed, become identified with that, O Raghava.
कस्यचित् किञ्चनापीह नोदेति न विलीयते । अक्षुब्धो वाथवा क्षुब्धस् स्वस्थस् तिष्ठ यथासुखम्
Here, nothing whatsoever arises or dissolves in anyone; whether disturbed or undisturbed, remain established in your own nature as you please.
नाभिवाञ्छति न द्वेष्टि देहे किञ्चित् क्वचित् पुमान् । स्वस्थस् तिष्ठ निराशङ्कं देहवृत्तिम् उपागतः
A person does not desire or hate anything at any time in the body; remain established in yourself, free from anxiety, having assumed the activities of the body.
भविष्यद्ग्रामकग्राम्यकार्ये तिष्ठसि नो यथा । चित्तवृत्तिषु मा तिष्ठ तथा तथ्यात्मतां गतः
Just as you do not remain in future village or city affairs, so too, having attained the truth of your own nature, do not remain in the movements of the mind.
यथा देशान्तरनरो यथा काष्ठं यथोपलः । तथैव पश्य चित्तं त्वम् अचित्तैव यथात्मता
Just as a man in a foreign land, or a piece of wood, or a stone, so too, see the mind as insentient, in accordance with your true nature.
यथा दृषदि नास्त्य् अम्बु यथाम्भस्य् अनलस् तथा । स्वात्मन्य् एवास्ति नो चित्तं परमात्मनि तत् कुतः
Just as there is no water in a stone, and no fire in water, so too, there is no mind in your own Self; how then could it exist in the Supreme Self?
प्रेक्ष्यमाणं न यत् किञ्चित् तेन यत् क्रियते क्वचित् । कृतं भवति तन् नेति मत्वा चित्तातिगो भव
That by which nothing at all is perceived, and by which nothing is done anywhere—knowing this, realize that you are beyond the mind.
अत्यन्तानात्मभूतस्य चेच् चित्तस्यानुवर्तसे । पर्यन्तवासिनः कस्मान् न म्लेच्छस्यानुवर्तसे
If you follow the mind, which is utterly not your true self, why do you not follow the foreigner who dwells at the edge?
निरन्तरम् अनादृत्य त्वम् आराच् चित्तपुक्कसम् । स्वस्थम् आस्स्व निराशङ्कं पङ्केनेव कृतो जडः
Constantly disregarding the mind's impurity from afar, remain established in yourself, free from doubt, as one made dull by mud.
चित्तं नास्त्य् एव मे भूतं मृतम् एवाद्य वेति च । भव निश्चयवान् भूत्वा शिलापुरुषनिश्चलः
The mind does not exist for me; it is gone, as if dead today. Become steadfast, like a stone statue, firm in your resolve.
प्रेक्षायाम् अस्ति नो चित्तं तद्विहीनो ऽसि तत्त्वतः । तत् किमर्थम् अनर्थेन तदर्थेन कदर्थ्यसे
In observation, the mind is not present; thus, you are truly without it. Why, then, are you troubled by what is meaningless, or by what pertains to it?
असता चित्तयक्षेण ये ऽथवातिवशीकृताः । तेषां पेलवबुद्धीनां चन्द्राद् अशनिर् उत्थिता
Those who are dominated by the unreal dice of the mind, or excessively so, for them—whose intellect is feeble—a thunderbolt arises from the moon.