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?
घटे कपालतां याते घटाकाशो न नश्यति । यथा तथा शरीरे ऽस्मिन् नष्टे त्वं न विनश्यसि
When a pot is reduced to fragments, the space within the pot is not destroyed; in the same way, when this body is lost, you are not destroyed.
मृगतृष्णातरङ्गिण्यां क्षीणायां नातपो यथा । विनश्यति तथा देहे नष्टे नात्मा विनश्यति
Just as, when the waves of a mirage have ceased, there is no more heat, so too, when the body is destroyed, the Self does not perish.
वाञ्छैवोदेति ते कस्माद् भ्रान्तिर् अन्तर् निरर्थिका । अद्वितीयो द्वितीयं तत् किं वस्त्व् आत्माभिवाञ्छतु
Why does this desire arise in you? This inner delusion is meaningless. How can the non-dual Self desire something other than itself?
श्रव्यं स्पृश्यं तथा दृश्यं रम्यं घ्रेयं च राघव । न किञ्चिद् अस्ति जगति व्यतिरिक्तं यद् आत्मनः
O Raghava, whatever is heard, touched, seen, delightful, or smelled—nothing exists in the world apart from the Self.
सर्वशक्ताव् इमास् तस्मिन्न् आत्मन्य् एवाखिलास् स्थिताः । शक्तयो वितते व्यक्ते आकाश इव शून्यताः
All these powers abide only in that Self; when manifested and spread out, these powers are like the emptiness in space.
चित्ताद् राघव रूढेयं त्रिलोकीललनोदरे । त्रिविधेन क्रमेणेह जनता जनितभ्रमा
O Raghava, when the mind is established, this universe appears within its womb; by threefold process, people here are deluded into existence.
मनःप्रशमने सिद्धे वासनाक्षयनामनि । कर्मक्षयाभिधाने च मायेयं प्रविनश्यति
When the calming of the mind is accomplished, called the extinction of tendencies, and the cessation of actions is attained, this illusion is destroyed.
संसारोग्रारघट्टे ऽस्मिन् या दृढा यन्त्रवाहिनी । रज्जुस् तां वासनाम् एतां छिन्द्धि राघव यत्नतः
In this fierce machinery of worldly existence, the strong cord that drives it is tendency; O Raghava, cut this cord of tendency with effort.
अपरिज्ञायमानैषा महामोहप्रदायिनी । परिज्ञाता त्व् अनन्ताख्यसुखदा ब्रह्मगामिनी
When not recognized, this tendency gives rise to great delusion; but when known, it bestows the bliss called infinite and leads to Brahman.
आगता ब्रह्मणो भुक्त्वा संसारम् इह लीलया । पुनर् ब्रह्मैव संस्मृत्य ब्रह्मण्य् एव विलीयते
Having come from Brahman, experiencing worldly existence here as a play, one remembers Brahman again and dissolves back into Brahman.