येहा या कल्पना यो ऽर्थो यश् शब्दो यो ऽङ्गिनां गणः । तज्जत्वात् तन्मयत्वाच् च तत् तत् तन्मयम् इष्यते
Whatever conception, object, word, or group of attributes exists here—because it arises from That and is pervaded by That, it is considered to be That alone.
तज्जस् स एव भवति वह्नेर् वह्निर् इवोत्थितः । जन्यो ऽयं जनकश् चायम् इत्य् उक्तौ भेदकल्पना
That which arises from it is itself, just as fire emerging from fire; the notions of 'produced' and 'producer' are merely imagined distinctions.
अयम् अस्मात् समुत्पन्न इतीयं या जगत्स्थितिः । आधिक्यं तत् क्रियाशक्तौ जन्यं जनकम् एव तत्
This idea that 'this has arisen from that'—this maintenance of the world—arises from the predominance of the power of activity; in truth, the produced is nothing but the producer.
इदम् अन्यद् इदं चान्यद् इति शब्दार्थविभ्रमः । उक्ताव् एव न देवो ऽस्ति प्रमिते भिन्नता यतः
The confusion of words and meanings—'this is different, that is different'—exists only in speech; in reality, there is no separation, for the divine is undivided.
तज्जयैव मनश्शक्त्या स्वतस् सञ्ज्ञा प्रवर्तते । दृढभावनया तस्या इष्टो ऽर्थः प्रतिपद्यते
By the very power of that mind alone, the sense of individuality arises; through firm conviction in that, the desired object is attained.
अग्नेश् शिखाया एकस्या द्वितीया जनिकेति या । उक्तिवैचित्र्यम् एवैतन् नोक्त्यर्थे ऽत्रास्ति सत्यता
When one speaks of a single flame of fire as having a second as its origin, it is merely a peculiarity of expression; in such statements, there is no actual truth.
न जन्यजनकाद्यास् तास् सम्भवन्त्य् उक्तयः परे । एकम् एव त्व् अनन्तं यत् किं कथं तज् जनिष्यते
Such statements as 'produced' and 'producer' do not apply to the Supreme; for that which is one and infinite, how, in what way, could it be produced?
उक्तेर् एष स्वभावो यद् उक्तैवोक्तिर् अनन्तरम् । प्रतियोगिव्यवच्छेदसङ्ख्याद्यर्थेन युज्यते
This is the nature of speech: that a statement is just a statement, and is only appropriate when referring to distinctions such as number or opposition.
ऊर्मिजालम् इवाम्भोधौ परे यः परिदृश्यते । शब्दार्थकलनाकारस् तद् ब्रह्मैव विदुर् बुधाः
Just as a network of waves appears in the ocean, so too what is perceived in the Supreme as forms of words and meanings—wise ones know that to be Brahman alone.
ब्रह्म चिद् ब्रह्म च मनो ब्रह्म ज्ञानम् अवस्तु च । ब्रह्मार्थो ब्रह्म शब्दश् च ब्रह्म दिग् ब्रह्म धातवः
Brahman is consciousness; Brahman is also the mind; Brahman is knowledge and what is called non-being; Brahman is the object, the word, the direction, and the elements.
अयम् अन्यो ऽयम् अन्यो ऽयं भाग इत्य् अन्तर् आत्मनोः । मिथ्याज्ञानविकल्पोक्तौ वाचि सत्यार्थतात्र का
This is one, that is another, this is a part—such distinctions between the self and the other are merely imagined in error; what truth can there be in such statements?
वह्नेश् शिखाया जातेयं शिखेति मनसो हि या । चापलोत्था विकल्पश्रीर् वस्तुतस् सा न सिध्यति
When a flame arises from fire, the idea that it is a separate flame is a fanciful notion of the mind, born of its restlessness; in reality, such a distinction does not hold.
असत्यैव विकल्पोक्तिस् सत्यभावेन कल्प्यते । मोहोपहतदृष्टित्वाद् द्विचन्द्रज्ञानदोषवत्
The assertion of distinction is itself untrue, yet it is imagined to be real due to the impairment of perception by delusion, just as the error of seeing two moons arises.
सर्वस्मात् सर्वगात् तस्माद् अनन्ताद् ब्रह्मणः पदात् । नान्यत् किञ्चित् सम्भवति तद् उक्तं यत् तद् एव तत्
From Brahman, which is all, which is everywhere, which is infinite, nothing else arises; whatever is said to be, is only that.
ब्रह्मतत्त्वं विना नेह किञ्चिद् एवोपपद्यते । सर्वं च खल्व् इदं ब्रह्मेत्य् एषैव परमार्थता
Without the reality of Brahman, nothing at all is possible here; indeed, all this is Brahman—this alone is the highest truth.
एवम्प्रायश् च हे प्राज्ञ सिद्धान्तस् ते भविष्यति । अत्रैवोदाहरिष्यामस् सिद्धान्तार्थोक्तिपञ्जरम्
Thus, O wise one, this will be your conclusion; here I shall present the essence of the doctrine in a concise statement.
इहाविद्यादिकाः केचिद् विद्यन्ते नेतरे क्रमाः । ज्ञास्यस्य् अलम् अशेषार्थम् एतद् अज्ञानसङ्क्षये
Here, only those states beginning with ignorance exist; other sequences do not; you will know all this fully when ignorance is destroyed.
अवस्तुसङ्क्षये वस्तु यथावस्तु प्रसीदति । यथावद् दृश्यते दृश्यं जगन् नैशतमःक्षये
When the unreal is dissolved, the real shines forth as it truly is; just as, when the darkness of night is dispelled, the world appears as it is.
यद् इदम् अखिलम् आततं कुदृष्ट्या तद् उपशमे तव राम निर्मलाभे । अवितथवरदर्शने भविष्यत्य् अवितथम् एव न संशयो ऽत्र कश्चित्
All this that is spread out by mistaken perception, O Rama, will, upon the calming of your mind and the arising of pure vision, be seen as it truly is by your unwavering, truthful insight—of this there is no doubt.
क्षीरोदकुक्षितुल्याभिश् शीतलामलदीप्तिभिः । तवोक्तिभिर् विचित्राभिर् गम्भीराभिर् इहाभितः
Your wondrous and profound words here, shining with cool, pure brilliance like the waters of the Milky Ocean, surround me on all sides.
क्षणम् आन्ध्यम् इवाप्नोमि क्षणं यामि प्रकाशताम् । शान्तातपबलः प्रावृड्लोलाभ्र इव वासरः
For a moment I fall into darkness, and for a moment I come into light—like a day whose strength is subdued by the cool clouds of the rainy season.
अनन्तस्याप्रमेयस्य सर्वस्यैकस्य भास्वतः । अनस्तमितसारस्य कलना कथम् आगता
How has limitation arisen in the infinite, immeasurable, all-pervading, radiant, and ever-undiminished essence?
यथाभूतार्थवाक्यार्थास् सर्वा एव ममोक्तयः । नासमर्थविरूपार्थाः पूर्वापरविरोधदाः
All my statements express the meaning of things as they truly are; they are not powerless, distorted, or self-contradictory.
ज्ञानदृष्टौ प्रसन्नायां प्रबोधे प्रततोदये । यथावज् ज्ञास्यसि स्वस्थो मद्वाग्दृष्टिम् इमाम् अलम्
When the vision of knowledge is clear and awakening steadily arises, you will rightly know, in your own peace, this perspective of mine—enough.
उपदेश्योपदेशार्थं शास्त्रार्थप्रतिपत्तये । शब्दार्थवाक्यरचना भ्रमायेयं क्षणं तव
This composition of words, meanings, and sentences is, for a moment, a delusion for you, intended for instruction, for the understanding of the meaning of the scriptures.
यदाधुना ज्ञास्यसि तत् सत्यम् अत्यन्तनिर्मलम् । वाच्यवाचकशब्दार्थभेदं ज्ञास्यसि वै तदा
When you come to know That which is true and utterly pure, then you will indeed understand the distinction between the word and its meaning, between what is spoken and what it signifies.
भेदकृद् वाक्प्रपञ्चो ऽयम् उपदेश्येषु कल्पितः । स चाज्ञेष्व् एव न ज्ञेषु विद्यते पारमार्थिकः
This manifold play of speech, which creates divisions, is devised for those who are to be instructed; but it does not truly exist for the wise, only for the ignorant.
कलनामलम् ईहादि किञ्चिन् नात्मनि विद्यते । नीरागं ब्रह्म निर्द्वन्द्वं तद् एवेदं जगत् स्थितम्
All calculation, desire, and effort are entirely absent in the Self; Brahman is free from attachment and duality—this alone is the reality in which the world abides.
एतद् विचित्ररूपाभिर् उक्तिभिर् बहुशः पुनः । विस्तारेणैव वक्तव्यं सिद्धान्तावसरे ऽनघ
This must be explained again and again, in many ways and with various expressions, and at length, O sinless one, when the time comes for the final teaching.
वाक्प्रपञ्चं विना त्व् एतद् अज्ञानम् अतुलं तमः । भेत्तुम् अन्योऽन्यम् उदितं यत्नं कर्तुं न शक्यते
Without the manifold of speech, this incomparable darkness of ignorance cannot be broken; it is not possible for one to make effort to enlighten another without it.