परां दृष्टिं प्रयातस्य भोगेच्छा नाभिजायते । सर्वं ब्रह्मेति सिद्धान्तकाले रामस्य युज्यते
For one who has attained the supreme vision, the desire for enjoyment does not arise; at the time of final conclusion, it is fitting for Rama to hold that all is Brahman.
आदौ शमदमप्रायैर् गुणैश् शिष्यं विशोधयेत् । पश्चात् सर्वम् इदं ब्रह्म शुद्धस् त्वम् इति बोधयेत्
At first, the disciple should be purified by qualities such as tranquility and self-control; afterwards, he should be instructed that all this is Brahman and that he himself is pure.
अज्ञस्यार्धप्रबुद्धस्य सर्वं ब्रह्मेति यो वदेत् । महानरकजालेषु स तेन विनियोजितः
If someone, ignorant and only half-awakened, declares that all is Brahman, he is thereby consigned to the net of great hells.
प्रबुद्धबुद्धेः प्रक्षीणभोगेच्छस्य निराशिषः । नास्त्य् अविद्यामलम् इति युक्तं वक्तुं महात्मनः
For one whose intellect is awakened, whose desire for enjoyment is exhausted, and who is free from expectations, it is appropriate for the great soul to say: 'There is no impurity of ignorance.'
इति सञ्चिन्त्य भगवान् अज्ञानतिमिरापहः । समुवाच मुनिश्रेष्ठो वसिष्ठो भूमिभास्करः
Having considered thus, the blessed one, remover of the darkness of ignorance, the foremost sage, Vasistha, the illuminator of the earth, spoke.
कलङ्ककलना ब्रह्मण्य् अस्ति नास्तीति राघव । सिद्धान्तकाले वक्तव्यं स्वयं ज्ञास्यसि वानघ
Raghava, the notion of stain in Brahman—whether it exists or not—should be spoken of at the time of final conclusion; you will know it yourself, O sinless one.
स्मयविस्मयसम्मोहहर्षामर्षविकारिताम् । समताचलितस् तज्ज्ञो न कदाचन गच्छति
The one who knows this never deviates from equanimity, even when affected by smiling, wonder, delusion, joy, or anger.
सति दीप इवालोकस् सत्य् अर्क इव वासरः । सति पुष्प इवामोदस् स्वतस् सम्पद्यते जगत्
When it exists, illumination is like a lamp; when it exists, day is like the sun; when it exists, fragrance is like a flower; in the same way, the world arises spontaneously.
आभासमात्रम् एवेदं परिदृश्यत एव वा । स्पन्दस् समीरणस्येव न सन् नासद् इव स्थितम्
This is merely an appearance, or perhaps only seems to be seen; like the movement of the wind, it is neither existent nor non-existent, but remains as if in between.
नश्यतीह हि तद् वस्तु नात्मभूतं यद् आत्मनः । कथं नश्यति तद् वस्तु स्वात्मभूतं यद् आत्मनः
Here, that object which is not of the nature of the self perishes; how can that object which is of the nature of the self ever perish?
आशामञ्जरिताकृतिं विवलितं दुःखाहिभिर् दारुणैर् भोगैः पल्लवितं जराकुसुमितं तृष्णालताभासुरम् । संसारं विषवृक्षम् आत्मनिगडं छित्त्वा विवेकासिना मुक्तस् त्वं विहरेह वारणपतिस् स्तम्भाद् इवोन्मोचितः
Having cut through the poisonous tree of worldly existence—whose form is adorned with buds of hope, shaken by the fierce serpents of suffering, blossoming with pleasures, and flowered with the blossoms of old age, shining with the creeper of craving—having broken the chains of the self with the sword of discernment, you are liberated and may roam freely, like an elephant released from its post.
उत्पत्तिः कथम् एतेषां जीवानां ब्रह्मणः पदात् । कियती कीदृशी वेति विस्तरेण वद प्रभो
How do these living beings arise from the state of Brahman? What is their extent and nature? Please explain this in detail, O Lord.
उत्पद्यन्ते यथा चित्रा ब्रह्मणो भूतजातयः । यथा नाशं प्रयान्त्य् एता यथा मुक्ता भवन्ति च
How do the various kinds of beings arise from Brahman? How do they come to destruction, and how do they attain liberation?
यथा च परिवर्धन्ते तिष्ठन्त्य् अन्तर्हिता यथा । तत् क्रमेण महाबाहो शृणु वक्ष्यामि ते ऽनघ
How do they grow, how do they remain, and how do they become hidden? Listen, O mighty-armed one, I will explain this to you step by step, O sinless one.
ब्राह्मी चिच्छक्तिर् अमला कलयन्ती यदृच्छया । सर्वशक्तिस् स्वयं चेत्यं भवत्य् आकलनात्मकम्
The pure Brahmanic power of consciousness, by its own will, creates; being the source of all powers, it is itself knowable and becomes the nature of creation.
कलना घनताम् एत्य यत् किञ्चिद् अपि सा स्वयम् । सङ्कल्पयति पश्चात् तत् तत्ताम् एति मनःपदम्
When imagination becomes dense, whatever it conceives by itself, that afterwards attains the status of reality in the realm of the mind.
मनस् सङ्कल्पमात्रेण गन्धर्वपुरवत् क्षणात् । तनोतीदम् असद् दृश्यं ब्राह्मीं दृष्टिम् इव त्यजत्
By mere intention of the mind, in an instant, like a city of the Gandharvas, this unreal appearance is produced, abandoning the divine vision.
चित्स्वरूपं परिकचच् छून्यम् एवावतिष्ठते । यत् तद् दृश्यं स्थितं तस्माद् दृश्यम् आकाशम् एव नः
What remains is the essential nature of consciousness, perfectly empty; whatever is seen as existing is, for us, only like space.
कृत्वा पद्मजसङ्कल्पं रूपं पश्यति पाद्मजम् । ततो जगत् कल्पयति स्वप्रजापतिपूर्वकम्
Having formed the intention of the lotus-born, one sees the form of the lotus-born; then, one imagines the world, beginning with one's own progenitor.
चतुर्दशविधानन्तभूतजातसघुङ्घुमम् । ज्ञप्तिर् एवम् इयं राम चित्तान् निर्मितिम् आगता
In this way, O Rama, this knowledge, accompanied by the humming of the countless fourteenfold classes of beings, has arisen as a creation of the mind.
चित्तमात्रमयी शून्या व्योममात्रशरीरिका । सङ्कल्पमात्रनगरी भ्रान्तिमात्रात्मिकासती
It is made only of mind, empty, with space alone as its body; a city made only of imagination, existing solely as delusion and unreality.
इह काश्चिन् महामोहा भूतानां जातयस् स्थिताः । काश्चिद् अभ्युदितज्ञानाः काश्चिन् मध्ये स्खलन्ति हि
Here, among beings, some lineages remain in great delusion, some have arisen to knowledge, and some indeed stumble in between.
भुवि सम्बुध्यमानानां यान्तीनाम् उपदेश्यताम् । सर्वासां भूतजातीनां या एता नरजातयः
Among all these classes of beings on earth, those human lineages who are awakening are fit to receive instruction.
बह्वाधयो दुःखमय्यस् ता हि द्वेषभयातुराः । तासां मध्यात् प्रवक्ष्यामि तावद् राजससात्त्विकीम्
There are many afflictions, full of suffering, for they are tormented by aversion and fear; among them, I will now explain the one that is of the nature of both rajas and sattva.
यत् तद् अस्त्य् अमृतं ब्रह्म सर्वव्यापि निरामयम् । चिदाभासम् अनन्ताख्यम् अनादि विगतभ्रमम्
That which is immortal, Brahman, all-pervading and free from affliction, appearing as consciousness, called the Infinite, beginningless and free from delusion—
निस्स्पन्दवपुषस् तस्य स्पन्दसत्तैकदेशतः । घनताम् एति सोम्ये ऽब्धौ चलत्वाच् चक्रताम् इव
Of that which has the form of stillness, a portion, by the presence of movement, takes on density, O gentle one, just as in the ocean, due to motion, a whirlpool is formed.
अनन्तस्यात्मतत्त्वस्य एकदेशः क उच्यते । कथं विकारिता वा स्यात् कथं चावयविक्रमः
Who can speak of a part of the infinite essence of the Self? How could there be modification, or any sequence of components, in That?
तेन जातं ततो जातम् इतीयं रचना गिराम् । शास्त्रसंव्यवहारार्थं न राम परमार्थतः
Thus, the statements 'this is born from that, and that from this' are made only for the sake of discourse and scriptural convention, O Rama, not in the ultimate sense.
विकारितावयवितादिङ्मत्तादेशितादयः । क्रमा न सम्भवन्तीशे दृश्यमानोदया अपि
Ideas such as modification, composite structure, sequence, and so on, though they appear to arise, do not truly exist in the Supreme.
तं विना कल्पनैवान्या नास्ति नापि भविष्यति । कुतस्त्यौ क्रमशब्दार्थाव् उक्तयो व्यवहारजाः
Apart from That, all else is mere imagination; it neither exists nor will exist. Therefore, the meanings of words like 'sequence' are only for conventional usage.