यद् इदं दृश्यतां प्राप्तं मनोमात्रविजृम्भितम् । सत् तद् ब्रह्मेति यस्यान्तर् निश्चयस् सो ऽपि मोक्षभाक्
Whatever appears as this, manifesting only through the mind—if one is inwardly certain that it is real, that it is Brahman, that person too attains liberation.
चलाचला तृतीया या दृष्टिर् आबद्धभावना । सा समग्रजगद्भूतखगबन्धनवागुरा
That third mode of perception, which is both moving and unmoving, is a fixation of imagination; it is the snare that binds the entire world of beings like birds in a net.
यस् स्वप्नभ्रमवद् भ्रान्तम् असत् सद् वैकनिश्चयः । जगत् पश्यत्य् असक्तात्मा न स दुःखे निमज्जति
He who, with a detached mind, sees this world as uncertain, real and unreal, like a delusion in a dream, does not sink into suffering.
यस्येमास् स्वस्वरूपासु भावनास्व् आत्मभावनाः । अस्वरूपस्वरूपस्य तस्याविद्यैव विद्यते
For one whose self-conceptions arise within these various imagined forms, for whom the true and false natures are confused, only ignorance exists.
विकारितादयो दोषा न केचन महात्मनि । परमात्मनि विद्यन्ते पयसीवेह पांसवः
Defects such as change do not exist at all in the great Self, the supreme Self, just as dust does not remain in pure water.
भावना शब्दशब्दार्थरञ्जनेयं जगद्गता । व्यवहारार्थम् उत्पन्ना व्यतिरिक्ता न चात्मनः
This imagination, which colors the world with words and their meanings, arises for the sake of worldly dealings, and is not separate from the Self.
अनेन व्यवहारेण विनैताश् शास्त्रदृष्टयः । संस्थितिं नाधिगच्छन्ति पटा इव वितन्तवः
Without this practical engagement, the views of the scriptures do not attain stability, just as threads do not hold together without the fabric.
उह्यमानो ह्य् अविद्याध्वन्य् आत्मा नेहोपलभ्यते । आत्मज्ञानाद् ऋते तच् च शास्त्रार्थात् समवाप्यते
The Self is not found here while wandering on the path of ignorance; it is attained only through self-knowledge, and that is obtained from the meaning of the scriptures.
अविद्यासरितः पारम् आत्मलाभाद् ऋते किल । राम नासाद्यते तद् धि पदम् अक्षयम् अच्युतम्
O Rama, the far shore of the river of ignorance is not reached except by attaining the Self; for that is the imperishable, unchanging state.
यतः कुतश्चिज् जातेयम् अविद्या भ्रमदायिनी । नूनं स्थितिम् उपायाता समाच्छाद्य पदं स्थिता
This ignorance, which causes delusion, has arisen from somewhere or other; surely, it has taken hold, covering the true state and remaining established.
कुतो जातेयम् इति ते राम मास्तु विचारणा । इमां कथम् अहं हन्मीत्य् एषा ते ऽस्तु विचारणा
Do not concern yourself, O Rama, with the question of where this has arisen from; rather, let your inquiry be: how shall I destroy it?
अस्तङ्गतायां क्षीणायाम् अस्यां ज्ञास्यसि राघव । यत एषा यथा चैषा यथा नष्टेत्य् अखण्डितम्
When this has set and diminished, O Raghava, you will know—fully and without division—whence it came, what it was, and how it was lost.
वस्तुतः खलु नास्त्य् एषा विभात्य् एवानवेक्षिता । असतो भ्रान्तिभातस्य रूपं जानाति कः कुतः
In truth, it does not exist at all; it only appears when not examined. Who can know the form of a delusion that is unreal, and from where?
जातेयं प्रौढिम् आपन्ना दोषायैवातताकृतिः । बलात् प्रणाशयित्वैनां परिज्ञास्यसि वै ततः
This has arisen and grown strong, taking on a form only for the sake of causing harm; by forcefully destroying it, you will then truly understand.
अपि शूरा अपि प्राज्ञास् ते न सन्ति जगत्त्रये । अविद्यया ये पुरुषा न नाम विवशीकृताः
Even those who are brave and wise in the three worlds are not truly so, if they are made helpless by ignorance.
तद् अस्यां रोगशालायां यत्नं कुरु चिकित्सने । यथैषा जन्मदुःखेन न भूयस् त्वां नियोक्ष्यति
Therefore, in this hospital of disease, make every effort at treatment, so that this (ignorance) will not again subject you to the pain of birth.
सर्वापदाम् एकसखीम् अज्ञानतरुमञ्जरीम् । अनर्थसार्थजननीम् अविद्याम् अलम् उद्धर
Uproot ignorance completely—the single companion of all misfortunes, the blossom of the tree of unknowing, the mother of the caravan of calamities.
भयविषाददुराधिविपत्प्रदां हृदयमोहमहापटलाकुलाम् । भृशम् अपास्य कुदृष्टिम् इमां बलाद् भव भवार्णवपारम् उपागतः
Forcefully cast aside this distorted vision, which brings about fear, poison, unbearable suffering, and calamity, and which fills the heart with the dense darkness of delusion; then, reach the far shore of the ocean of existence.
कुपितस्यासतो ऽप्य् अस्य प्रेक्षामात्रविनाशिनः । अविद्याविततव्याधेर् औषधं शृणु राघव
Listen, Raghava, to the remedy for the disease of ignorance, which is spread out and difficult to cure, and which is destroyed merely by seeing through the false and angry mind.
यां तां कथयितुं जातिं राम राजससात्त्विकीम् । मनोवीर्यविचारार्थं प्रस्तुतो ऽस्मीति तां शृणु
Rama, hear now about that sattvic nature, which I am prepared to describe for the sake of examining the power of the mind.
यत् तद् अस्त्य् अमृतं ब्रह्म सर्वव्यापि निरामयम् । चिदाभासम् अनन्ताख्यम् अनादि विगतभ्रमम्
That which is immortal, Brahman, all-pervading, free from affliction, the reflection of consciousness, called the Infinite, beginningless, and devoid of confusion—that exists.
चित्स्पन्दवपुषस् तस्य स्पन्दः कस्माच्चिद् एव हि । प्रदेशाद् घनताम् एति सोम्याब्धेश् चलनाद् इव
The vibration of that which has the form of the movement of consciousness arises from a certain region, just as the movement of the moon's ocean causes a swelling.
अन्तर् अब्धेर् जलं यद्वत् स्पन्दात् स्तम्भवद् ईहते । सर्वशक्ति तथैकत्र गच्छति स्पन्दशक्तिताम्
Just as the water within the ocean, through agitation, appears to become solidified, so too all power gathers in one place and becomes the power of vibration.
आत्मन्य् एवात्मना व्योम्नि यथा सरति मारुतः । तथेहात्मात्मशक्त्यैव स्वात्मन्य् एवैति लोलताम्
Just as the wind moves in the sky by its own power, so here, the Self, by its own inherent energy, becomes active within itself.
स्वशिखास्पन्दशक्त्यैव दीपस् सोम्यो यथोच्चताम् । एति तद्वद् असाव् आत्मा तत् स्वे वपुषि वल्गति
Just as a lamp, by the power of its own flame, rises up, so too does the Self shine forth in its own form.
जलान्तरे ऽम्बुधेर् यद्वल् लसद् वारि क्वचिच् चलम् । सर्वशक्तिवपुष्य् एव तथा स्पन्दो विलासवान्
Just as, within the ocean, water sometimes shines and sometimes moves, so too, within the body of all powers, vibration appears with its own playfulness.
यथोल्लसति भाचक्रैर् द्रवत्काञ्चनसागरः । तथात्मनि परिस्पन्दैस् स्फुरत्य् अच्छैश् चिदर्णवः
As a sea of molten gold sparkles with circles of light, so the ocean of consciousness in the self flashes with pure pulsations.
लक्ष्यते मौक्तिकस्पन्दो यथा व्योम्नि दृशा दृशः । तथोदेति लसद्रूपा स्वशक्तिर् ब्रह्मणश् चितः
Just as the movement of a pearl is seen in the sky by the eye, so the radiant form of Brahman's own power arises from consciousness.
किञ्चित्क्षुभितरूपा सा चिच्छक्तिश् चिन्महार्णवे । तन्मय्य् एव स्फुरत्य् अच्छा तत्रैवोर्मिर् इवार्णवे
That power of consciousness, slightly stirred, shines purely in the great ocean of consciousness, just as a wave arises in the ocean itself.
आत्मनो ऽव्यतिरिक्तैव व्यतिरिक्तेव तिष्ठति । आलोकश्रीर् इवालोककोटरे घनतां गता
It remains as not separate from the self, yet appears as if separate, like the brilliance of light within the depths of illumination, having attained density.