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.
अविद्ययैवोत्तमया स्वात्मनाशोद्यमोत्कया । विद्या सम्प्राप्यते राम सर्वदोषातिहारिणी
Indeed, O Rama, it is by the very highest form of ignorance, which stirs the desire for self-destruction, that knowledge is attained—knowledge which removes all faults.
शाम्यति ह्य् अस्त्रम् अस्त्रेण मलेन क्षाल्यते मलम् । शमं विषं विषेणैति रिपुणा हन्यते रिपुः
One weapon is stilled by another weapon, impurity is washed away by impurity, poison is neutralized by poison, and an enemy is slain by an enemy.
ईदृशी भूतमायेयं या स्वनाशेन हर्षदा । न लक्ष्यते स्वभावो ऽस्याः प्रेक्ष्यमाणैव नश्यति
Such is this elemental illusion: it brings joy by its own destruction; its true nature cannot be perceived, for as soon as it is observed, it vanishes.
विवेकम् आच्छादयति जगन्ति जनयत्य् अलम् । न च विज्ञायते कैषा पश्याश्चर्यम् इदं महत्
It thoroughly conceals discernment and brings forth worlds, yet it is not recognized at all—behold, what a great wonder this is!
अप्रेक्ष्यमाणा स्फुरति प्रेक्षिता तु विनश्यति । मायेयम् अपरिज्ञायमानरूपैव वल्गति
Unseen, it stirs; when observed, it vanishes. This illusion, whose true nature is never understood, dances about.
अहो नु खलु चित्रेयं माया संसारबन्धनी । असत्यैवातिसत्येव प्राज्ञान् अपि हिनस्ति या
Indeed, how marvelous is this illusion, binding to worldly existence! Though utterly unreal, it appears as most real and even harms the wise.
अत्यभिन्ने पदे तस्मिंस् तन्वाना भेदम् आततम् । संसारमाया विज्ञाता येनासौ पुरुषोत्तमः
Projecting division upon that which is utterly undivided, the one who knows this worldly illusion is the supreme person.
नास्त्य् एषा परमार्थेनेत्य् एवम्भावनयेद्धया । ज्ञो भूत्वा ज्ञेयसम्प्राप्त्या ज्ञास्यस्य् अस्यास् त्वम् आशयम्
By firmly contemplating, 'This truly does not exist,' and by becoming knowledgeable, when you attain what is to be known, you will understand the essence of this illusion.
यावत् तु न प्रबुद्धस् त्वं तावन् मद्वचसैव ते । निश्चयो भवतूद्दामो नास्त्य् अविद्येति निश्चलः
But until you awaken, let your conviction, inspired by my words, be unwavering and resolute: 'Ignorance does not exist.'
यद् इदं दृश्यतां यातं मानसं मननं महत् । असत् तद् इति यस्यान्तर् निश्चयो मोक्षभाग् असौ
Whatever appears as this great mental reflection—if one is inwardly certain that it is unreal, that person attains liberation.