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.
चित्तं दूरे परित्यज्य यो ऽसि सो ऽसि स्थिरो भव । भव भावनया मुक्तो युक्त्या परमयान्वितः
Abandoning the mind far away, whoever you are, remain as you are, steadfast. Be liberated through contemplation, endowed with supreme reasoning.
असतो ये ऽनुवर्तन्ते चेतसो ऽसत्त्वरूपिणः । व्योमकाननकर्मैकनीतकालान् धिग् अस्तु तान्
Those who follow the unreal, the mind of insubstantial nature, let them be condemned, whose time is spent only in the actions of the sky and forest.
व्यपगलितमना महानुभावो भव भवपारम् उपागतामलात्मा । सुचिरम् अपि विचारितं न लब्धमलम् अलम् आत्मनि मानसात्म किञ्चित्
Become a great soul with a mind dissolved, having reached the far shore of existence, with a pure self. Even after long inquiry, nothing impure is found in the mind-self.
नाभिनन्दति सम्प्राप्तं नाप्राप्तम् अभिशोचति । केवलं विगताशङ्कस् सम्प्राप्तम् अनुवर्तते
He neither delights in what has come, nor grieves for what has not; free from all anxiety, he simply follows what arrives.
त्वयापि राघव ज्ञातं ज्ञातव्यम् अखिलान्तरम् । मन्ये ते सर्वकार्येभ्यो वासनास् तनुतां गताः
O Raghava, you have already known all that is to be known; I believe your tendencies toward all undertakings have become thin.
शरीरातीतवृत्तिस् त्वं शरीरस्थो ऽथवा भव । मा गाश् शोकं च हर्षं च त्वम् आत्मा विगतामयः
You may abide beyond bodily activity, or remain within the body; do not fall into sorrow or joy—you are the Self, free from affliction.
त्वय्य् आत्मनि स्थिते स्वच्छे सर्वगे सततोदिते । कुतो दुःखसुखे राम कुतो मरणजन्मनी
When the Self, pure, all-pervading, ever-luminous, abides in you, O Rama, how can there be pleasure or pain, or birth and death?
अबन्धुर् अपि कस्मात् त्वं बन्धुदुःखानि शोचसि । अद्वितीये स्थिते ह्य् अस्मिन् बान्धवाः क इवात्मनि
Though you are without relations, why do you grieve over the sorrows of relatives? When the non-dual Self alone exists, who indeed are relatives in the Self?
दृश्यते केवलं देहपरमाणुचयः परम् । देशकालान्यतापत्तेर् नात्मोदेति न लीयते
What is seen is only the aggregate of bodily atoms; due to the arising of space, time, and otherness, the Self neither appears nor disappears.
अविनाशो ऽपि कस्मात् त्वं विनश्यामीति शोचसि । अमृत्युवशिनि स्वच्छे विनाशः क इवात्मनि
Though you are imperishable, why do you grieve, thinking 'I perish'? In the Self, which is untouched by death and pure, what destruction can there be?