व्योम सौषिर्यम् आदत्ते सर्वमूर्त्यविरोधि यत् । स्पन्दैकधर्मवान् वातो रसरूपि यथा जलम्
Space, whose nature is emptiness, accepts all forms without opposition; wind, whose only property is movement, and water, whose nature is taste, are similar.
दृढोर्वी प्रकटं तेजस् स्थितिमन्ति जगन्ति च । प्रतिबन्धाभ्यनुज्ञासु कालः कलनया स्थितः
The solid earth, the manifest fire, and the worlds that possess stability—all these persist by the allowance and restraint of time, which abides through calculation.
पुष्पं लतान्तम् आयाति शनैस् सञ्चितकेसरम् । मृत्कोटररसोल्लासस् तृणताम् एति भूतले
A flower slowly reaches the end of the vine, gathering its pollen; the delight of moisture in the hollow of clay becomes grass upon the earth.
मूलस्थाः फलम् आयान्ति पेलवा रसलेशकाः । सन्निवेशं व्रजन्त्य् एता रेखाः पल्लवपालिषु
Those subtle traces that remain at the root reach the fruit, though they are faint and mere drops of sap; these lines take form in the rows of tender leaves.
रचनाम् अनुगृह्णन्ति शक्रबाणासने ऽणवः । योगो भवत्य् अविरतं संस्थानेन नवो नवः
Atoms, supported by the structure of Indra’s bow and arrows, sustain the formation; union (yoga) constantly arises, ever new in its arrangement.
वसन्तम् उपतिष्ठन्ते पुष्पपल्लवराशयः । निदाघविधिम् आयान्ति दावदाहविभूतयः
Hosts of flowers and buds attend upon the spring; the powers of wildfire approach the order of summer.
प्रावृट्समयम् ईहन्ते नीला जलदराजयः । शरदं चानुधावन्ति समग्राः फलराशयः
The blue hosts of clouds strive for the season of rains; all the masses of fruit pursue the time of autumn.
हिमन्तौ हिमहासिन्यो भवन्ति ककुभो दश । नयन्त्य् उपलताम् अम्बु शिशिरे शीतलानिलाः
In winter, the ten directions are covered with snow; cool winds carry water to the stones during the cold season.
न जहाति स्वमर्यादां कालो युगमयीम् इमाम् । तरङ्गिणीतरङ्गौघलीलया यान्ति सृष्टयः
Time does not abandon its own order, which is woven with the ages; creations proceed with the play of waves upon waves.
नियतिस् स्थितिम् आयाति स्थैर्यचातुर्यकारिणी । तिष्ठत्य् आप्रलयं धीरा धरा धरणधर्मिणी
Destiny attains its own stability, acting with firmness and skill; the steadfast earth, possessing the nature of support, remains until dissolution.
चतुर्दशविधानीह भूतानि भुवनान्तरे । नानाचारविहाराणि नानाविरचनानि च
Here, in the worlds beyond, the fourteen kinds of beings exist; they engage in various activities and amusements, and display diverse forms.
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः । धारापरम्परापातवति वारीव बुद्बुदाः
Again and again they dissolve, and again and again they are born; like bubbles in a stream falling one after another.
आयाति याति परितिष्ठति रारटीति स्वार्थान् उपार्जयति धावति जन्मराशौ । उन्मत्तवद् विहितभावनम् आहितेहा मुग्धा कृतान्तविवशा जनता वराकी
They come, they go, they remain, they roar, they pursue their own interests, they run in the mass of births; like madmen, with imposed notions and efforts, the helpless people are driven by fate.
इत्थं स्थिरचलाकारास् संसारावलयो ऽभितः । स्वभावाद् ब्रह्मणस् सर्वाः पुनर् आयान्ति यान्ति च
Thus, the cycles of existence, with stable and unstable forms, revolve everywhere; all return and depart from the nature of Brahman.
स्वतस् सर्वम् इदं जातम् अन्योऽन्यं हेतुतां गतम् । अन्योऽन्यम् अपि नश्यच् च स्वत एव विलीयते
All this is born from itself, each thing becoming the cause of another; each also perishes by another, yet dissolves by its own nature.
स्वतस् स्तम्भनिभस् स्पन्दो यथागाधजलोदरे । तथैवेदम् असत् सच् च चिद् एव परिदृश्यते
Just as the movement within deep water appears to be still by itself, so too this unreal and real is perceived as pure consciousness alone.
व्योमन्य् एव निराभासे निदाघात् सरितो यथा । लक्ष्यन्ते तद्वद् एवेमाश् चित्तत्त्वे सृष्टिदृष्टयः
Just as rivers are seen in the sky during the heat of summer, though the sky itself is without form, so likewise the visions of creation are observed in the essence of mind.
यथा मदवशाद् आत्मा स्वो ऽन्यवत् प्रतिभासते । तथैव चित्त्वाच् चिद्धातुस् स एवास इव स्थितः
Just as, under the influence of intoxication, one's own self appears as another, so too, from the mind, the essence of consciousness seems to exist as if it were something else.
न चेदं सद् असन् नेदं तत्स्थातत्स्थतया चितिः । नातिरिक्तातिरिक्ता च कटकादिषु हेमता
This is neither real nor unreal; it is consciousness alone, remaining as it is, neither more nor less—just as gold is present in ornaments like bangles and so on.
येन शब्दं रसं रूपं गन्धं जानासि राघव । सो ऽयम् आत्मा परं ब्रह्म सर्वम् आपूर्य संस्थितः
By which you know sound, taste, form, and scent, O Rāghava, that is the Self, the supreme Brahman, pervading and established in all.
नानैकताम् अतीतात् तु सर्वगाद् अमलात्मनः । द्वितीया कल्पनैवास्ति काचिन् नेतरथा क्वचित्
Beyond multiplicity and unity, for the pure Self that is all-pervading, any notion of a second is only imagination; otherwise, nowhere does it exist.
राशेर् अभावाद् अन्यस्य भावाभावाश् शुभाशुभाः । सृष्टयः परिकल्प्यन्ते नात्मनैवाथ वात्मनि
Because of the absence of a separate heap, the existence or nonexistence of another, auspicious or inauspicious, creations are imagined; but not in the Self itself, nor in the wind.
नासि रामो न चारामस् त्वम् इयं ब्रह्मसंस्थितिः । सर्वद्वन्द्वविनिर्मुक्तः कर्ता भव गतज्वरः
You are neither Rāma nor not Rāma; this is the state of Brahman. Free from all dualities, become the doer, rid of all affliction.
पुरः कृत्वा कृत्वा बहुविधम् इदं कर्म तरसा त्वया प्राप्यं किं तद् वद यद् उचितं भूतगणकात् । अकर्तृत्वे चास्था भवतु तव मावाञ्छनमतेर् भव स्वस्थस्वच्छस् स्थिततरमतिर् धैर्यजलधिः
Having placed before you and performed many kinds of actions, what is it that you should swiftly attain? Tell me what is proper, O knower of beings. Let your mind rest in non-doership; do not desire anything. Be established in your own clear, tranquil state, with your mind firmly settled like an ocean of patience.
गत्वा सुदूरम् अपि यत्नवता जनेन नासाद्यते तद् इह येन सुपूर्णतेति । मत्वेति सन्त्यज पदार्थगणं धिया त्वं तत्त्वं स्वम् एव परमार्थतया चिदात्मा
Even by great effort, what is sought cannot be attained here by anyone, so consider this and abandon all objects with your intellect. Recognize your own true nature as the supreme reality, the consciousness-self.
कुर्वतो ऽकुर्वतो वापि स्वर्गे वा नरके ऽपि वा । यादृग्वासनम् एतत् स्यान् मनस् तद् अनुभूयते
Whether acting or not acting, whether in heaven or in hell, whatever disposition exists, the mind experiences accordingly.
नानन्दो न निरानन्दो न चलं नाचलं स्थिरम् । न सन् नासन् न चैतेषां मध्यं ज्ञमननं विदुः
There is neither joy nor absence of joy, neither movement nor stillness, neither existence nor non-existence; and the wise do not know any intermediate state among these.
न मोक्षो ऽस्ति न संसारस् त्व् असक्तमनसाम् इह । संसक्तमनसां त्व् अन्तस् सर्वम् अस्ति यथास्थितम्
There is neither liberation nor bondage for those whose minds are unattached here; but for those whose minds are attached, everything remains as it is.
न बन्धो ऽस्ति न मोक्षो ऽस्ति न बध्यो ऽस्ति न बन्धनः । अप्रबोधाद् इदं दुःखं प्रबोधात् प्रविलीयते
There is no bondage, no liberation, no one bound, nor any binding. This suffering arises from lack of awakening and dissolves upon awakening.
सङ्कल्पिता जगति बन्धमतिर् मुधैव सङ्कल्पिता जगति मोक्षमतिर् मुधैव । सन्त्यज्य सर्वम् अनहङ्कृतिर् आत्मनिष्ठो धीरो धिया व्यवहरन् भुवि राम तिष्ठ
The notion of bondage in the world is merely imagined, and the notion of liberation in the world is also merely imagined. Abandoning everything, free from ego, established in the self, act wisely in the world, O Rama, and remain.