अपवित्रम् असद्रूपं मोहनं भयकारणम् । दृश्यम् आभासम् आभोगि बन्धं मा भावयानघ
Do not regard the visible as impure, unreal, delusive, or a cause of fear; do not imagine bondage in these mere appearances, O sinless one.
मायैषा सा ह्य् अविद्यैषा भावनैषा भयावहा । संविदस् तन्मयत्वं यत् तत् कर्मेति विदुर् बुधाः
This is māyā, this is ignorance, this is imagination, and it brings fear; what is called action by the wise is the mind’s identification with it.
द्रष्टुर् दृश्यैकतानत्वं विद्धि त्वं मोहनं मनः । भ्रमायैव च तन् मिथ्या महीमक्कोलकर्मवत्
Know that the merging of seer and seen is the mind’s delusion; it is false, merely for confusion, like the actions of a child playing with earth.
दृश्यतन्मयता यैषा स्वभावस्यानुभूयते । संसारमदिरा सेयम् अविद्येत्य् उच्यते बुधैः
This absorption in the seen is experienced as the nature of the self; this is the intoxicating liquor of worldly existence, which the wise call ignorance.
अनयोपहतो लोकः कल्याणं नाधिगच्छति । भास्वरं तपनालोकं पटलान्धेक्षणो यथा
The world afflicted by this does not attain auspiciousness, just as one with blinded eyes cannot perceive the radiant light of the sun.
स्वयम् उत्पद्यते सा च सङ्कल्पाद् व्योमवृक्षवत् । असङ्कल्पनमात्रेण स्वयम् एव विनश्यति
It arises by itself from imagination, like a tree in the sky; and with the mere absence of imagination, it ceases by itself.
असङ्कल्पनमात्रेण भावनायां महामते । क्षीणायां स्वप्रसादेन विमर्शेन विलासिना
O wise one, when imagination is weakened merely by non-conceptualization, through one's own clarity and discriminating awareness, it dissolves.
असंसङ्गे पदार्थेषु सर्वेषु स्थिरतां गते । सत्यदृष्टौ प्रसन्नायाम् असत्ये क्षयम् आगते
When there is detachment from all objects and steadfastness is attained, when true perception is clear and the unreal has come to an end,
निर्विकल्पचिदच्छात्मा स आत्मा समवाप्यते । नासत्ता यस्य नो सत्ता न सुखं नापि दुःखिता
Then, the pure consciousness that is without distinctions—that is the Self—is attained, in which there is neither non-existence nor existence, neither pleasure nor pain.
केवलं केवलीभावो यस्यान्तर् उपलभ्यते । अभव्यया भावनया न चित्तेन्द्रियदृष्टिभिः
That state in which only pure being is experienced within, not through imagination, nor by the perceptions of mind or senses,
आत्मनो ऽनन्यभूताभिर् अपि यः परिवर्जितः । वासनाभिर् अनन्ताभिर् व्योमेव घनराजिभिः
That which is untouched even by endless tendencies that are not other than oneself, just as space is untouched by masses of clouds,
सन्दिग्धायां यथा रज्ज्वां सर्पत्वं तद्वद् एव हि । चिदाकाशात्मना बन्धस् त्व् अबद्धेनैव कल्पितः
Just as the illusion of a snake arises in a rope when it is unclear, so bondage is imagined in the space-like consciousness, though it is truly unbound.
कल्पितं कल्पितं वस्तु प्रतिकल्पनयान्यया । तद् एवान्यत्वम् आदत्ते खम् अहोरात्रयोर् इव
The imagined object is imagined by another imagination; that very thing assumes otherness, just as space appears different in day and night.
यद् अतुच्छम् अनायासम् अनुपाधि गतभ्रमम् । तत्तत्कल्पनया तादृक् तत् सुखायैव कल्पते
Whatever is not false, effortless, free from conditions, and devoid of confusion—by imagining it as such, it becomes a source of happiness.
शून्य एव कुसूले ऽन्तस् सिंहो ऽस्तीति भयं यथा । शून्य एव शरीरे ऽन्तर् बद्धो ऽस्मीति भयं तथा
Just as, in an empty hut, there may be fear that a lion is inside, so too, in an empty body, there is fear that one is bound.
यथा शून्ये कुसूले ऽन्तः प्रेक्ष्य सिंहो न लभ्यते । तथा संसारबन्धार्हः प्रेक्षितस् सन् न लभ्यते
Just as, upon looking inside an empty hut, a lion is not found, so too, when examined, the bondage of worldly existence is not found.
इदं जगद् अयं चाहम् इतीयं भ्रान्तिर् उत्थिता । बालानां श्यामले काले छाया वैतालिकी यथा
This notion—'this world, and I am this'—arises as delusion, like the illusory shadow seen by children in the twilight.
कल्पनावशतो जन्तोर् भावाभावाश् शुभाशुभाः । क्षणाद् असत्ताम् आयान्ति सत्ताम् अपि पुनः पुनः
Because of imagination, for a living being, the existence and non-existence of things, auspicious and inauspicious, come and go in an instant, repeatedly becoming unreal and real.
मातैव गृहिणीभावगृहीता कण्ठलम्बिनी । करोति गृहिणीकार्यं सुरतानन्ददायिनी
A mother, when regarded as a wife and embraced around the neck, performs the duties of a wife and becomes a giver of conjugal delight.
कान्तैव मातृभावेन गृहीताकण्ठलम्बिनी । दूरं विस्मारयत्य् एव मन्मथोन्मादभावनाम्
A beloved, when regarded as a mother and embraced around the neck, completely erases the passionate feelings of love.
भावानुसारिफलदं पदार्थौघम् अवेक्ष्य च । न ज्ञेनेह पदार्थेषु रूपम् एकम् उदीर्यते
Observing that the multitude of objects yields results according to one's attitude, the wise do not declare a single fixed nature for things in this world.
दृढभावनया चेतो यद् यथा भावयत्य् अलम् । तत् तत्फलं तदाकारं तावत्कालं प्रपश्यति
Whatever the mind firmly contemplates, in whatever manner, that very thing, with that form, it perceives for as long as that contemplation endures.
न तद् अस्ति न यत् सत्यं न तद् अस्ति न यन् मृषा । यद् यथा येन निर्णीतं तत् तथा तेन लक्ष्यते
There is nothing that is truly real, nor is there anything that is truly unreal; whatever is determined in whatever way by anyone, that is how it appears to that person.
भाविताकाशमातङ्गं व्योमहस्तितया मनः । व्योमकाननमातङ्गीं व्योमस्थाम् अनुधावति
The mind, having imagined an elephant in the sky, pursues an elephant in a sky-forest, as if it were itself established in the sky.
तस्मात् सङ्कल्पम् एव त्वं सर्वभावमयात्मकम् । त्यज राघव सुस्वस्थस् स्वात्मनैव भवात्मनि
Therefore, you yourself are merely imagination, composed of all forms; abandon this, O Raghava, and rest well, established in your own true self.
मणिर् हि प्रतिबिम्बानां प्रतिषेधक्रियां प्रति । न शक्तो जडभावेन न तु राम भवादृशः
A jewel, by its inert nature, is unable to prevent reflections; but you, O Rama, are not like that.
यद् यन् मनोमणौ राम तवेह प्रतिबिम्बति । तद् अवस्त्व् इति निर्णीय मा तेनागच्छ रञ्जनाम्
Whatever is reflected in the jewel of your mind here, O Rama, recognize that as unreal, and do not let yourself be colored by it.
तद् एव सत्यम् इति वाप्य् अभिन्नं परमात्मनः । मन्वानस् त्वम् अनाद्यन्तं भावयात्मानम् आत्मना
Or, considering that alone as real, undivided from the supreme self, contemplate yourself by yourself as beginningless and endless.
चेतसि प्रतिबिम्बन्ति ये भावास् तव राघव । रञ्जयन्त्व् अन्यसक्तात्मन् मा ते त्वां स्फटिकं यथा
The thoughts that are reflected in your mind, O Raghava, may color those whose minds are attached elsewhere, but let them not color you, just as a crystal remains unaffected.
स्फटिकम् अपमलं यथा विशन्ति प्रकटतया नवरञ्जना विचित्राः । इह हि विमननं तथा विशन्तु प्रकटतया भुवनैषणा भवन्तम्
Just as various vivid colors enter a flawless crystal and become apparent, so here, let the desires for the worlds enter your mind openly and be seen for what they are.