कर्ता नास्मि न चायम् अस्मि स इति ज्ञात्वैवम् अन्तस् स्फुटं कर्तैवास्मि समग्रम् अस्मि तद् इति ज्ञात्वाथ वा निश्चयम् । को ऽप्य् एवास्मि न कश्चिद् एवम् इति वा निर्णीय सर्वोत्तमं तिष्ठ त्वं स्वपदे स्थिताः पदविदो यत्रोत्तमास् साधवः
Knowing clearly within, 'I am not the agent, nor am I this, nor that,' or, having resolved, 'I am the agent, I am all this,' or, 'I am someone, I am no one,'—stand in your highest state, as those who know the path and the best sages abide in their own place.
सत्यम् एतत् त्वया ब्रह्मन् यद् उक्तं सूक्तिसुन्दरम् । अकर्तैव हि कर्तात्मा भोक्ताभोक्तैव भूतभृत्
O Brahman, what you have spoken is indeed true and beautifully expressed: the self is truly the non-doer and yet the doer; the enjoyer and yet the non-enjoyer; the sustainer of all beings.
सर्वेश्वरस् सर्वमयश् चिन्मात्रम् अमलं पदम् । स्वानुभूतिवपुर् देवस् सर्वभूतान्तरस्थितः
He is the lord of all, pervading everything, pure consciousness alone, the spotless state; the divine one whose own experience is his form, dwelling within all beings.
हृदयङ्गमतां यातम् इदानीं ब्रह्म मे प्रभो । त्वदुक्तिभिर् यथा शीतं धाराभिर् भूभृतः पयः
O Lord, now Brahman has entered my heart, just as water cools the earth through streams, by your words.
औदासीन्याद् अनिच्छत्वान् न भुङ्क्ते न करोति च । समग्रालोककारित्वाद् भुङ्क्ते देवः करोति च
Because of indifference and lack of desire, he neither enjoys nor acts; yet, because he is the cause of the entire world, the divine one both enjoys and acts.
किं त्व् अयं भगवन् स्फारस् संशयो मे हृदि स्थितः । छिन्द्धि तं त्वं गिरा ब्रह्मन् दीधित्येन्दुर् यथा तमः
But, O Lord, a strong doubt remains in my heart; please dispel it with your words, O Brahman, as sunlight and moonlight dispel darkness.
इदं सत् तद् इदं चासद् अयं सो ऽहम् अयं भवान् । अयम् एको द्वितीयो ऽयम् इत्यादिकलनामलम्
This is real, and this is unreal; this is 'I', this is 'you'; this is one, this is another—such endless distinctions arise.
एकस्मिन् वितते शान्ते नीहार इव भास्करे । इदम्प्रथमम् एवाच्छे कथम् आत्मनि संस्थितम्
In the one, all-pervading, peaceful reality, like mist in the sun, how does this first notion of 'this' become established in the self?
सिद्धान्तकाल एवास्य सत्प्रश्नस्योत्तरस्थितिम् । कथयिष्यामि ते राम ज्ञास्यस्य् एनां तदैव च
At the time of conclusion, I will explain to you, O Rama, the answer to this profound question, and you will know it then.
मोक्षोपायस्य सिद्धान्तसमयं प्राप्य राघव । श्रोतुं प्रश्नोत्तराण्य् एतान्य् अलं योग्यो भविष्यसि
O Raghava, having attained the essential understanding of the means to liberation, you will then be truly fit to hear these questions and answers.
कान्तागेयगिरां राम भाजनं तरुणो यथा । प्रश्नानाम् उत्तमोक्तीनां प्राप्तदृग् भाजनं तथा
Just as a young man is suited to the sweet songs of his beloved, so too is one with awakened vision suited to the highest answers to profound questions, O Rama.
व्यर्था भवति बालेषु यथा रागमयी कथा । निरर्थकाल्पबोधेषु तथोदारोदया कथा
A tale filled with passion is wasted on children, just as exalted teachings are futile for those whose understanding is immature.
कस्मिंश्चिद् एव समये किञ्चित् पुंसो विराजते । फलम् आभाति वृक्षस्य शरद्य् एव न माधवे
At some particular time, something shines forth in a person; the fruit appears on the tree in autumn, not in spring.
उपदेशगिरो वृद्धे रञ्जना निर्मले पटे । लगन्त्य् उदारविज्ञानकथाश् चाधिगतात्मनि
Words of instruction delight the mature, like colors on a pure cloth; and the stories of noble wisdom take hold in one who has realized the Self.
प्रश्नस्यास्योत्तरं पूर्वं लेशतः कथितं मया । न विस्तरेण तेनैतन् न ज्ञातं भवता स्फुटम्
I have previously spoken to you, in brief, the answer to this question; because it was not explained in detail, you have not clearly understood it.
यदि त्वम् आत्मनात्मानम् अधिगच्छसि तत् स्वयम् । एतत् प्रश्नोत्तरं साधो जानास्य् अत्र न संशयः
If you realize the Self by your own Self, O noble one, you will know the answer to this question yourself—of this there is no doubt.
मया सिद्धान्तकाले तु प्राप्तबोधे त्वयि स्थिते । वक्तव्यो विस्तरेणैष साधो प्रश्नोत्तरक्रमः
But when, at the time of conclusion, you have attained understanding, then, O noble one, this sequence of questions and answers should be explained to you in detail by me.
जानात्य् आत्मानम् आत्मैव कृत आत्मात्मनैव हि । आत्मैव सम्प्रसन्नस् सन्न् आत्मानं प्रतिपद्यते
The self knows itself by itself, for indeed the self is established in itself; being serene, the self attains itself.
मयैतत् कथितं राम कर्त्रकर्तृविचारणम् । वासनामयनाशाय तज्ज्ञो निर्वासनो भवेत्
O Rama, I have explained to you this inquiry into doer and deed; one who understands this becomes free of tendencies and is without impressions.
बन्धो हि वासनाबन्धो मोक्षस् स्याद् वासनाक्षयः । वासनास् त्वं परित्यज्य मोक्षार्थित्वम् अपि त्यज
Bondage is truly the bondage of tendencies, and liberation is the cessation of tendencies; abandoning all tendencies, even the desire for liberation, let go.
तामसीर् वासनाः पूर्वं त्यक्त्वा विषयवासिताः । मैत्र्यादिभावनानाम्नीर् गृहाणामलवासनाः
First, abandon the dark tendencies that are attached to sense objects; then, take up pure tendencies named after friendliness and similar qualities.
ता अप्य् अन्तः परित्यज्य ताभिर् व्यवहरन् बहिः । अन्तश् शान्तसमस्तेहो भव चिन्मात्रवासनः
Even those, abandon inwardly, while outwardly acting through them; within, remain with all agitation stilled, established only in the tendency of pure consciousness.
ताम् अप्य् अथ परित्यज्य मनोबुद्धिसमन्विताम् । शेषे स्थिरसमाधानो येन त्यजसि तं त्यज
Then, abandoning even that, which is accompanied by mind and intellect, remain firmly established in samadhi; whatever remains to be abandoned, abandon that as well.
चिन्मनःकलनाकालप्रकाशतिमिरादिकम् । वासनां वासितारं च प्राणस्पन्दनपूर्वकम्
Abandon completely, from the root, all imagination of consciousness and mind, all darkness of manifestation, all tendencies and their sources, along with the prior movement of breath.
समूलम् अखिलं त्यक्त्वा व्योमसोम्यः प्रशान्तधीः । यस् त्वं भवसि सद्बुद्धे स भवाश्व् अविलम्बितः
Having abandoned all completely from the root, you become like clear space, with a tranquil mind; O wise one, become that without delay.
हृदयात् सम्परित्यज्य सर्वम् एव महामतिः । यस् तिष्ठति गतव्यग्रं स मुक्तः परमेश्वरः
The great-minded one who has completely abandoned everything from the heart and remains without agitation is liberated, the supreme lord.
समाधिम् अथ कर्माणि मा करोतु करोतु वा । हृदयेनास्तसर्वार्थो मुक्त एवोत्तमाशयः
Whether he engages in meditation or in actions, or refrains from them, the one whose heart is free from all objects is liberated, possessing the highest intention.
नैष्कर्म्येण न तस्यार्थो न तस्यार्थो ऽस्ति कर्मभिः । न समाधानजप्याभ्यां यस्य निर्वासनं मनः
For him, there is no purpose in inaction, nor any purpose in actions; nor in meditation or recitation, whose mind is free from impressions.
विचारितम् अलं शास्त्रं चिरम् उद्ग्राहितं मिथः । सन्त्यक्तवासनान् मौनाद् ऋते नास्त्य् उत्तमं पदम्
Scriptures have been thoroughly examined and discussed for a long time, but apart from abandoning impressions through silence, there is no supreme state.
दृष्टं द्रष्टव्यम् अखिलं भ्रान्त्वाभ्रान्ता दिशो दश । जनाः कतिपया एव यथावस्त्व् अवलोकिनः
All that is seen and all that is to be seen has been observed, wandering through the ten directions, yet only a few people perceive things as they truly are.