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.
शिवाद् राघव नीरूपाद् अप्रमेयान् निरामयात् । सर्वभूतानि जातानि प्राकाश्यानीव तेजसः
O Raghava, from Shiva—who is formless, immeasurable, and free from all affliction—all beings arise, just as radiance comes forth from light.
रेखावृन्दं यथा पर्णे वीचिजालं यथा जले । कटकादि यथा हेम्नि तथौष्ण्यादि यथानले
Just as lines appear on a leaf, waves on water, ornaments on gold, or heat and the like in fire,
तदतद्भावभूतं हि तथेदं भुवनत्रयम् । तस्मिन्न् एव स्थितं तज्जं तस्माद् एव तद् एव च
So too, this threefold world exists as both identical and non-identical with That; it abides in That, is born from That, and is indeed That alone.
स एष सर्वभूतानाम् आत्मा ब्रह्मेति कथ्यते । तस्मिञ् ज्ञाते जगज् ज्ञातम् अज्ञाते ऽज्ञातम् एव तत्
He is called the Self—Brahman—of all beings; when That is known, the world is known; when That is not known, it remains unknown.
शास्त्रसंव्यवहारार्थं तस्यास्य वितताकृतेः । चिद् ब्रह्मात्मेति नामानि कल्पितानि कृतात्मभिः
For the sake of scripture and worldly usage, those who know have assigned names such as 'consciousness,' 'Brahman,' and 'Self' to That whose form is all-pervading.
विषयेन्द्रियसंयोगे हर्षामर्षविवर्जिता । यैषा शुद्धानुभूतिर् हि सो ऽयम् आत्मा चिदव्ययः
That pure experience, free from joy and resentment in the contact of senses and objects, is this very Self—consciousness, imperishable.
आकाशातितराच्छाच्छम् इदं तस्मिंश् चिदात्मनि । स्वाभोग एव हि जगत् पृथग्वत् प्रतिबिम्बति
This consciousness-Self is subtler and clearer than space; in That, the world appears as a separate reflection, but is only its own enjoyment.
बुद्धास् तद्व्यतिरेकेण लोभमोहादयो ऽरिताम् । यान्त्य् अथाव्यतिरेकेण बुद्धास् तस्मिंस् तदैव ते
When the intellect is separate from it, greed, delusion, and the like arise; but when there is no separation, the intellects are indeed in that alone.
अदेहस्यैव ते नाम निर्विकल्पचिदाकृतेः । लज्जाभयविषादाख्यः कुतो मोहस् समुत्थितः
For one who is bodiless, whose nature is undivided consciousness, how could confusion arise, named as shame, fear, or sorrow?
अदेहो देहजैर् दोषैर् लज्जादिभिर् असन्मयैः । किं मूर्ख इव दुर्बुद्धे विकल्पैर् अभिभूयसे
How, like a fool of dull mind, are you overcome by imaginations such as shame and the like, which are unreal and arise from the body, though you are bodiless?