Rama Gita - The Song of Rama on Self-Knowledge

श्रीमहादेव उवाच | ततो जगन्मङ्गलमङ्गलात्मना विधाय रामायणकीर्तिमुत्तमाम् | चचार पूर्वाचरितं रघूत्तमो राजर्षिवर्यैरभिसेवितं यथा ||५-१||

śrī mahādeva uvāca | tato jaganmaṅgala maṅgalātmanā vidhāya rāmāyaṇa kīrtim uttamām | cacāra pūrvācaritaṃ raghūttamo rājarṣivaryair abhisevitaṃ yathā ||5-1||

Lord Shiva said: Thereafter, the best of the Raghus, who brings auspiciousness to the world, having earned the highest glory of the Ramayana, followed the path of intense spiritual practice just as the great royal sages of his dynasty had done before him.

सौमित्रिणा पृष्ट उदारबुद्धिना रामः कथाः प्राह पुरातनीः शुभाः | राज्ञः प्रमत्तस्य नृगस्य शापतो द्विजस्य तिर्यक्त्वमथाह राघवः ||५-२||

saumitriṇā pṛṣṭa udāra-buddhinā rāmaḥ kathāḥ prāha purātanīḥ śubhāḥ | rājñaḥ pramattasya nṛgasya śāpato dvijasya tiryaktvam athāha rāghavaḥ ||5-2||

When asked by the generous-minded Lakshmana, Rama narrated ancient and auspicious stories, including the account of King Nriga, who through carelessness received a Brahmin's curse and was born as an animal.

कदाचिदेकान्त उपस्थितं प्रभुं रामं रमालालितपादपङ्कजम् | सौमित्रिरासादितशुद्धभावनः प्रणम्य भक्त्या विनयान्वितोऽब्रवीत् ||५-३||

kadācid ekānta upasthitaṃ prabhuṃ rāmaṃ ramā-lālita-pāda-paṅkajam | saumitrir āsādita-śuddha-bhāvanaḥ praṇamya bhaktyā vinayānvito 'bravīt ||5-3||

Once, finding Rama alone, his lotus feet attended by Lakshmi herself, Lakshmana approached him with a purified heart. Bowing with devotion and full of humility, he spoke.

त्वं शुद्धबोधोऽसि हि सर्वदेहिना- मात्मास्यधीशोऽसि निराकृतिः स्वयम् | प्रतीयसे ज्ञानदृशां महामते पादाब्जभृङ्गाहितसङ्गसङ्गिनाम् ||५-४||

tvaṃ śuddha-bodho 'si hi sarva-dehinām ātmāsy adhīśo 'si nirākṛtiḥ svayam | pratīyase jñāna-dṛśāṃ mahāmate pādābja-bhṛṅgāhita-saṅga-saṅginām ||5-4||

Lakshmana said: You are pure consciousness, the Self of all beings, the supreme lord, and formless by nature. Yet you become visible to those who have the eye of knowledge, O great-minded one, and to those who keep the company of devotees who hover like bees around your lotus feet.

अहं प्रपन्नोऽस्मि पदाम्बुजं प्रभो भवापवर्गं तव योगिभावितम् | यदाज्ञसाज्ञानमपारवारिधिं सुखं तरिष्यामि तवानुशाधि माम् ||५-५||

ahaṃ prapanno 'smi padāmbujaṃ prabho bhavāpavargaṃ tava yogibhāvitam | yad ājñasājñānam apāra-vāridhiṃ sukhaṃ tariṣyāmi tavānuśādhi mām ||5-5||

Lakshmana said: I surrender at your lotus feet, O Lord, which yogis meditate upon and which grant release from worldly existence. Please instruct me, so that I may swiftly and comfortably cross this shoreless ocean of ignorance.

श्रुत्वाथ सौमित्रिवचोऽखिलं तदा प्राह प्रपन्नार्तिहरः प्रसन्नधीः | विज्ञानमज्ञानतमःप्रशान्तये श्रुतिप्रपन्नं क्षितिपालभूषण ||५-६||

śrutvātha saumitri-vaco 'khilaṃ tadā prāha prapannārti-haraḥ prasanna-dhīḥ | vijñānam ajñāna-tamaḥ-praśāntaye śruti-prapannaṃ kṣitipāla-bhūṣaṇa ||5-6||

Having heard all of Lakshmana's words, Rama, the remover of the suffering of those who surrender to him, spoke with a serene mind. He began teaching the knowledge that destroys the darkness of ignorance, as established by the Vedas. He addressed Lakshmana as the ornament among kings.

रामचन्द्र उवाच | आदौ स्ववर्णाश्रमवर्णिता क्रिया कृत्वा समासाद्य शुद्धमानसः | समाप्य तत्पूर्वमुपात्तसाधनां समाश्रयेत्सद्गुरुमात्मलब्धये ||५-७||

rāmacandra uvāca | ādau sva-varṇāśrama-varṇitā kriyā kṛtvā samāsādya śuddha-mānasaḥ | samāpya tat pūrvam upātta-sādhanāṃ samāśrayet sadgurum ātma-labdhaye ||5-7||

Lord Ramachandra said: First, one should perform the duties prescribed for one's station in life and thereby purify the mind. Having completed this preparation and acquired the necessary qualifications, one should then take refuge in a true teacher for the attainment of Self-knowledge.

क्रिया शरीरोद्भवहेतुराधता प्रियाप्रियौ तौ भवतः सुरागिणा | धर्मेतरौ तत्र पुनः शरीरकं पुनः क्रिया चक्रवदीर्यते भवः ||५-८||

kriyā śarīrodbhava-hetur ādhitā priyāpriyau tau bhavataḥ surāgiṇā | dharmitarau tatra punaḥ śarīrakaṃ punaḥ kriyā cakravad īryate bhavaḥ ||5-8||

Action arising from the body is considered the cause of future births. For the person attached to outcomes, actions produce pleasant and unpleasant results, which generate dharma and adharma. These in turn produce another body, and from that body more action. Thus the cycle of existence turns like a wheel.

अज्ञानमेवास्य हि मूलकारणं तद्धानमेवात्र विदौ विधीयते | विद्यैव तन्नाशविदौ पतीयसी न कर्म तज्जं सविरोधमीरितम् ||५-९||

ajñānam evāsya hi mūla-kāraṇaṃ tad-dhānam evātra vidau vidhīyate | vidyaiva tan-nāśa-vidau patīyasī na karma taj-jaṃ sa-virodham īritam ||5-9||

Ignorance alone is the root cause of this cycle. The scriptures prescribe its destruction as the remedy. Knowledge alone is the most effective means to destroy that ignorance, not action, which itself is born of ignorance and therefore contradicts the goal.

न अज्ञानहानिर्न च रागसंक्षयो भवेदथ कर्म स दोषमुद्भवेत् | ततः पुनः संसृतिरप्यवारिता तस्माद्बुधो ज्ञानविचारवान्भवेत् ||५-१०||

na ajñāna-hānir na ca rāga-saṃkṣayo bhaved atha karma sa doṣam udbhavet | tataḥ punaḥ saṃsṛtir apy avāritā tasmād budho jñāna-vicāravān bhavet ||5-10||

Action alone cannot destroy ignorance, nor can it diminish attachment. It may even produce further defects. From those defects, the cycle of rebirth continues unchecked. Therefore, a wise person should become a seeker of Self-knowledge through inquiry.

ननु क्रिया वेदमुखेन चोदिता तथैव विद्या पुरुषार्थसाधनम् | कर्तव्यता प्राणभृतः प्रचोदिता विद्या सहायत्वमुपैति सा पुनः ||५-११||

nanu kriyā veda-mukhena coditā tathaiva vidyā puruṣārtha-sādhanam | kartavyatā prāṇa-bhṛtaḥ pracoditā vidyā sahāyatvam upaiti sā punaḥ ||5-11||

One may object: action is prescribed by the Vedas, and knowledge too is a means to life's goals. Duty is enjoined upon all living beings. The answer is that action serves as an auxiliary, a helper to knowledge, not as an independent path to liberation.

कर्माकृतौ दोषमपि श्रुतिर्जगौ तस्मात्सदा कार्यमिदं मुमुक्षुणा | ननु स्वतन्त्रा ध्रुवकार्यकारिणी विद्या न किञ्चिन्मनसा व्यपेक्षते ||५-१२||

karmākṛtau doṣam api śrutir jagau tasmāt sadā kāryam idaṃ mumukṣuṇā | nanu svatantrā dhruva-kārya-kāriṇī vidyā na kiñcin manasā vyapekṣate ||5-12||

The Vedas also warn that non-performance of duty carries its own fault. Therefore, the seeker of liberation should continue performing prescribed duties. However, knowledge is independent and produces its results with certainty. It does not depend on anything external through the mind.

न सत्यकार्योऽपि हि यद्वदध्वरः प्रकाङ्क्षते अन्यानपि कारकादिकान् | तथैव विद्या विधिवत्प्रकाशितैः विशिष्यते कर्मभिरेव मुक्तये ||५-१३||

na satya-kāryo 'pi hi yadvad adhvaraḥ prākāṅkṣate anyān api kārakādikān | tahaiva vidyā vidhivat prakāśitaiḥ viśiṣyate karmabhir eva muktaye ||5-13||

Just as a Vedic ritual, though capable of producing results, still requires various accessories and instruments, so too knowledge, when properly taught according to scripture, is made effective for liberation through preparatory actions.

केचिद्वदन्ति वितर्कवादिनः तदप्यसह्यं दृष्टविरोधकारणात् | देहाभिमानादभिवर्धते क्रिया विद्यागतो अहंकृतिः प्रसीदति ||५-१४||

kecid vadanti vitarka-vādinaḥ tad apy asahyaṃ dṛṣṭa-virodha-kāraṇāt | dehābhimānād abhivardhate kriyā vidyā-gato 'haṃ-kṛtiḥ prasīdati ||5-14||

Some argue through logic alone, but their position is untenable because of an observed contradiction: action increases when one identifies with the body, while the sense of ego subsides when knowledge arises. The two move in opposite directions.

विशुद्धविज्ञानविरोचनाञ्चिता विद्यात्मवृत्तिश्चरमेति भण्यते | उदेति कर्माखिलकारकादिभिः निहन्ति विद्याखिलकारकादिकम् ||५-१५||

viśuddha-vijñāna-virocanāñcitā vidyā ātma-vṛttiś carame iti bhaṇyate | udeti karmākhila-kārakādibhiḥ ihanti vidyākhila-kārakādikam ||5-15||

The knowledge of the Self, arrived at through the illumination of pure understanding, is described as the ultimate state of awareness. While action arises depending on its various instruments and accessories, knowledge destroys all such instruments and accessories.

तस्मात्त्यजेत्कार्यमशेषतः सुधी- र्विद्याविरोधान्न समुच्चयो भवेत् | आत्मानुसन्धानपरायणः सदा निवृत्तसर्वेन्द्रियवृत्तिगोचरः ||५-१६||

tasmāt tyajet kāryam aśeṣataḥ sudhīr vidyā-virodhān na samuccayo bhavet | ātmānusandhāna-parāyaṇaḥ sadā nivṛtta-sarvendriya-vṛtti-gocaraḥ ||5-16||

Therefore, the wise person should give up all activities that contradict knowledge, for there can be no combination of the two. One should remain devoted to Self-inquiry at all times, withdrawn from the pursuit of sense objects.

याच्छरीरादिषु मायात्मादि- स्तावद्विदायो विधिवत्कर्मणाम् | नेतीति वाक्यैरखिलं निषिध्य त- ज्ज्ञात्वा परमात्मानमथ त्यजेत्क्रियाम् ||५-१७||

yāc charīrādiṣu māyātmādi- stāvad vidāyo vidhivat karmaṇām | netīti vākyair akhilaṃ niṣidhya ta- jjñātvā paramātmānam atha tyajet kriyām ||5-17||

As long as one identifies the self with the body through Maya, one should perform prescribed duties according to scripture. Then, using the Upanishadic method of 'neti neti' (not this, not this) to negate all false identifications, and having realized the supreme Self, one may give up ritualistic action.

यदा परमात्मविभेदभेदकं विज्ञानमात्मन्यवभाति भास्वरम् | तदैव मायाप्रविलीयतेऽज्ञसा सकारका कारणमात्मसंसृतेः ||५-१८||

yadā paramātma-vibheda-bhedakaṃ vijñānam ātmany avabhāti bhāsvaram | tadaiva māyā pravilīyate 'jñasā sa-kārakā kāraṇam ātma-saṃsṛteḥ ||5-18||

When the luminous knowledge that dissolves the apparent difference between the supreme Self and the individual self shines forth within, at that very moment Maya dissolves completely along with ignorance and all its instruments, which were the cause of the soul's bondage.

श्रुतिप्रमाणाभिविनाशिता च सा कथं भविष्यत्यपि कार्यकारिणी | विज्ञानमात्राद्विमलाद्वितीयत- स्तस्माद्विद्या न पुनर्भविष्यति ||५-१९||

śruti-pramāṇābhi-vināśitā ca sā kathaṃ bhaviṣyaty api kārya-kāriṇī | vijñāna-mātrād vimalād vitīyata- stasmād vidyā na punar bhaviṣyati ||5-19||

Once Maya has been completely destroyed through the authority of Vedic knowledge, how can it return to produce effects? From the standpoint of pure, stainless, non-dual knowledge, ignorance can never arise again.

यदि स्म नष्टा न पुनः प्रसूयते कर्ताहमस्येति मतिः कथं भवेत् | तस्मात्स्वतन्त्रा न किमप्यपेक्षते विद्या विमोक्षाय विभाति केवला ||५-२०||

yadi sma naṣṭā na punaḥ prasūyate kartāham asyeti matiḥ kathaṃ bhavet | tasmāt svatantrā na kim apy apekṣate vidyā vimokṣāya vibhāti kevalā ||5-20||

If ignorance, once destroyed, can never arise again, then how can the thought 'I am the doer' ever return? Therefore, knowledge shines independently, requiring nothing external, and is sufficient by itself for liberation.

सा तैत्तिरीयश्रुतिराह सादरं न्यासं प्रशान्ताखिलकर्मणां स्फुटम् | एतावदित्याह च वाजिनां श्रुतिर्- ज्ञानं विमोक्षाय न कर्मसाधनम् ||५-२१||

sā taittirīya-śrutir āha sādaraṃ nyāsaṃ praśāntākhila-karmaṇāṃ sphuṭam | etāvad ity āha ca vājināṃ śrutir jñānaṃ vimokṣāya na karma-sādhanam ||5-21||

The Taittiriya Upanishad declares with emphasis the clear renunciation of all actions. The Vajasaneya (Brihadaranyaka) Upanishad also states: knowledge alone is the means to liberation, not action.

विद्यासमत्वेन तु दर्शितस्त्वया क्रतुर्मदृष्टान्त उदाह्यता समा | फलैः पृदक्त्वाद्बहुकारकैः क्रतुः संसाध्यते ज्ञानमतो विपर्ययम् ||५-२२||

vidyā-samatvena tu darśitas tvayā kratur madṛṣṭānta udāhyatā samā | phalaiḥ pṛdaktvād bahu-kārakaiḥ kratuḥ saṃsādhyate jñānam ato viparyayam ||5-22||

The ritual you cited as equal to knowledge is a flawed comparison. The two produce different results. A ritual requires many instruments and accessories to accomplish its purpose. Knowledge works in the opposite way.

सप्रत्यवायो ह्यहमित्यनात्मधी- राज्ञः प्रसिद्धा न तु तत्त्वदर्शिनः | तस्माद्बुधैस्त्याज्यमविक्रियात्मभिर्- विद्यानता कर्मविधिप्रकाशितम् ||५-२३||

sa-pratyavāyo hy aham ity anātma-dhīr ājñaḥ prasiddhā na tu tattva-darśinaḥ | tasmād budhais tyājyam avikriyātmabhir vidyānatā karma-vidhi-prakāśitam ||5-23||

The fear 'I will incur sin if I do not act' belongs to the ignorant, to the one who identifies the self with the non-self. This fear does not exist in the one who has seen the truth. Therefore, the wise who have realized the changeless Self should, through knowledge, go beyond the ritualistic injunctions prescribed by scripture.

श्रद्धान्विता तत्त्वमसीति वाक्यतो गुरोः प्रसादादपि शुद्धमानसः | विज्ञाय चैकात्म्यमथात्मजीवयोः सुखी भवेन्मेरुरिवाप्रकम्पनः ||५-२४||

śraddhānvitā tattvam asīti vākyato guroḥ prasādād api śuddha-mānasaḥ | vijñāya caikātmyam athātma-jīvayoḥ sukhī bhaven merur ivāprakampanaḥ ||5-24||

Through faith and attention to the mahavakya 'Tat tvam asi' (That thou art), through the grace of the guru, and with a purified mind, having realized the perfect identity between the supreme Self and the individual self, one becomes happy and as unshakeable as Mount Meru.

आदौ पदार्थावगतिर्हि कारणं वाक्यार्थविज्ञानविधौ विघ्नतः | तत्त्वंपदार्थौ परमात्मजीवकाव्- असीति चैकात्म्यमतनयोर्भवेत् ||५-२५||

ādau padārthāvagatir hi kāraṇaṃ vākyārtha-vijñāna-vidhau vighnaḥ | tat-tvaṃ-padārthau paramātma-jīvakāv asīti caikātmyam atanayor bhavet ||5-25||

First, understanding the meaning of individual words is necessary, for without it, understanding the sentence becomes an obstacle. The word 'Tat' (That) means the supreme Self. The word 'Tvam' (You) means the individual self. The word 'Asi' (Are) declares the complete identity of these two.

प्रत्येकपरोक्षादिविरोधमात्मनोर्- विहाय सङ्गृह्यतयोश्चिदात्मताम् | संशोधितां लक्षणया च लक्षितं ज्ञात्वा स्वमात्मानमद्वयो भवेत् ||५-२६||

pratyeka-parokṣādi-virodham ātmanor vihāya saṅgṛhya tayoś cid-ātmatām | saṃśodhitāṃ lakṣaṇayā ca lakṣitaṃ jñātvā svam ātmānam advayo bhavet ||5-26||

Setting aside the apparent contradictions between the individual self and the supreme Self, and grasping their shared nature as pure consciousness through careful inquiry using the method of implied meaning, one knows one's own Self and becomes non-dual.

एकात्मकख्वज्जहती न सम्भवे तद्धाजहल्लक्षणतो विरोधतः | सोऽयंपदार्थविव भागलक्षणा युज्येत तत्त्वंपदयोरदोषतः ||५-२७||

ekātmakakhvajjahatī na sambhave taddhājahal-lakṣaṇato virodhataḥ | so 'yaṃ-padārthaviva bhāga-lakṣaṇā yujyeta tattvaṃ-padayor adoṣataḥ ||5-27||

Since identifying both meanings completely fails, and abandoning both meanings entirely also fails due to contradiction, the method of partial indication (bhaga-lakshana) applies to the words 'Tat' and 'Tvam' without fault, just as when we recognize someone by saying 'This is that same person.'

रसादिपञ्चीकृतभूतसम्भवं भोगालयं दुःखसुखादिकर्मणाम् | शरीरमाद्यन्तवदद्धि कर्मजं मायामयं स्थूलमुपाधिमात्मनः ||५-२८||

rasādi-pañcīkṛta-bhūta-sambhavaṃ bhogālayaṃ duḥkha-sukhādi-karmaṇām | śarīram ādyantavad addhi karmajaṃ māyāmayaṃ sthūlam upādhim ātmanaḥ ||5-28||

The gross body is made from the five compounded elements. It is the seat where pleasure, pain, and other results of past actions are experienced. It has a beginning and an end, is born of karma, and is composed of Maya. This is the first limiting adjunct of the Self.

सूक्ष्मं मनोबुद्धिदशेन्द्रियैर्युतं प्राणैः पञ्चीकृतभूतसम्भवम् | भोक्तुः सुखादेरनुसाधनं भवेत् शरीरमन्याद्विध रात्मनो बुधाः ||५-२९||

sūkṣmaṃ mano-buddhi-daśendriyair yutaṃ prāṇaiḥ pañcīkṛta-bhūta-sambhavam | bhoktuḥ sukhāder anusādhanaṃ bhavet śarīram anyād vidha rātmano budhāḥ ||5-29||

The subtle body consists of the mind, intellect, ten organs, and five vital airs, arising from the five subtle elements. It serves as the instrument through which the experiencer perceives pleasure and other experiences. The wise declare this as the second type of covering over the Self.

अनाद्यनिर्वाच्यमपीह कारणं मायाप्रधानं तु परं शरीरकम् | उपाधिभेदात्तु यथा प्रदक्स्थितं स्वात्मानमात्मन्यवधारयेत्क्रमात् ||५-३०||

anādy anir-vācyam apīha kāraṇaṃ māyā-pradhānaṃ tu paraṃ śarīrakam | upādhi-bhedāt tu yathā pradak sthitaṃ svātmānam ātmany avadhārayet kramāt ||5-30||

The causal body, composed primarily of Maya, is beginningless and indescribable. This is the third covering of the Self. Since these limiting adjuncts are distinct from the Self, one should gradually discern one's own Self as standing apart from all three bodies.

कोशेष्वयं तेषु तु तत्तदाकृतिर्- विभाति सङ्गात्स्फटिकोपलायथा | असङ्गरूपोऽयमजो यतोऽद्वयो विज्ञायतेऽस्मिन्परितो विचारिते ||५-३१||

kośeṣv ayaṃ teṣu tu tat-tad-ākṛtir vibhāti saṅgāt sphaṭikopala yathā | asaṅga-rūpo 'yam ajo yato 'dvayo vijñāyate 'smin parito vicārite ||5-31||

The Self, present in the five sheaths, appears to take on the form of each sheath, just as a crystal appears to take on the colour of objects placed near it. But the Self is in truth unattached, unborn, and non-dual. This becomes clear when it is thoroughly inquired into.

बुद्धिस्त्रिधा वृत्तिरपीह दृश्यते स्वप्नादिभेदेन गुणत्रयात्मना | अन्योन्यतोऽस्मिन्व्यभिचारितो मृषा nithye pare brahmaṇi kevale śive ||५-३२||

buddhis tridhā vṛttir apīha dṛśyate svapnādi-bhedena guṇa-trayātmanā | anyonyato 'smin vyabhicārito mṛṣā nitye pare brahmaṇi kevale śive ||5-32||

The intellect exhibits three states through waking, dreaming, and deep sleep, governed by the three gunas. Since these states contradict each other and are mutually inconsistent, they are illusory and do not exist in the eternal, supreme, pure, and auspicious Brahman.

देहेन्द्रियप्राणमनश्चिदात्मनां सङ्गादजस्रं परिवर्तते धिया | वृत्तिस्तमोमूलतयाज्ञलक्षणा यावद्भवेत्तावदसौ भवोद्भवः ||५-३३||

dehendriya-prāṇa-manaś-cid-ātmanāṃ saṅgād ajasraṃ parivartate dhiyā | vṛttis tamo-mūlatayā ajña-lakṣaṇā yāvad bhavet tāvad asau bhavodbhavaḥ ||5-33||

Due to the association of body, senses, vital breath, mind, and the conscious Self, the intellect keeps changing ceaselessly. This mental activity, rooted in tamas and marked by ignorance, drives the cycle of worldly existence for as long as it persists.

नेहि प्रमाणेन निराकृताखिलो हृदामास्वादिथश्चिदग्निमृताम् | त्याजेदशेषं जगदाथ सद्रसं पीत्वा यदाम्ब प्रजहाति तत्फलम् ||५-३४||

nehi pramāṇena nirākṛtākhilo hṛdām āsvāditha cid-agni-amṛtam | tyājed aśeṣaṃ jagad ātha sad-rasaṃ pītvā yad āmba prajahāti tat-phalam ||5-34||

Having rejected everything that is not the Self through the Vedic method of 'neti neti,' and having tasted in the heart the nectar of pure consciousness, one should release the entire world and its appearances, just as a person who drinks the juice of a fruit discards the rind.

कदाचिदात्मा न मृतो न जायते न क्षीयते नापि विवर्धतेऽनवः | निरस्तसर्वातिशयः सुखात्मकः स्वयंप्रभः सर्वगतोऽयमद्वयः ||५-३५||

kadācid ātmā na mṛto na jāyate na kṣīyate nāpi vivardhate 'navaḥ | nirasta-sarvātiśayaḥ sukhātmakaḥ svayaṃ-prabhaḥ sarvagato 'yam advayaḥ ||5-35||

The Self never dies and is never born. It does not decay or grow. It is beyond all comparison, its nature is bliss itself, it is self-luminous, all-pervading, and non-dual.

एवं विधे ज्ञानमये सुखात्मके कथं भवो दुःखमयः प्रतीयते | अजानतोऽध्यासवशात्प्रकाशते ज्ञाने विलीयेत विरूद्धतः क्षणात् ||५-३६||

evam vidhe jnana-maye sukhatmake katham bhavo duhkha-mayah pratiyate | ajanato 'dhyasa-vasat prakasate jnane viliyeta viruddhatah ksanat ||5-36||

If the Self is made of knowledge and bliss, how does worldly suffering appear real? It appears due to superimposition in the one who does not know. The moment knowledge arises, suffering dissolves instantly, because the two are contradictory.

यदन्यदन्यत्र विभाव्यते भ्रमात् अध्यासमित्याहुरमुं विपश्चितः | असर्पभूते अहिविभावनं यथा रज्ज्वादिके तद्वदपीश्वरे जगत् ||५-३७||

yad anyad anyatra vibhavyate bhramat adhyasam ity ahur amum vipascitah | asarpa-bhute ahi-vibhavanam yatha rajjvadike tadvad apisware jagat ||5-37||

When one thing is projected onto another due to delusion, the wise call this superimposition (adhyasa). Just as a snake is imagined on a rope where no snake exists, so too the world is superimposed on Brahman.

विकल्पमायारहिते चिदात्मके अहंकार एष प्रथमः प्रकल्पितः | अध्यास एवात्मनि सर्वकारणे निरामये ब्रह्मणि केवले परे ||५-३८||

vikalpa-maya-rahite cid-atmake ahamkara esa prathamah prakalpitah | adhyasa evatmani sarva-karane iramaye brahmani kevale pare ||5-38||

The ego is the first thing projected onto the pure consciousness that is free from Maya. This ego is a superimposition upon the Self, which is the cause of everything, free from all defects, pure, and supreme Brahman.

इच्छादिरागादिसुखादिधर्मिकाः सदा धिया संसृतिहेतवः परे | यस्मात्प्रसुप्तौ तदभावतः परं सुखस्वरूपेण विभाव्यते हि नः ||५-३९||

icchadi-ragadi-sukhadi-dharmikah sada dhiya samsrti-hetavah pare | yasmat prasuptau tad-abhavatah param sukha-svarupena vibhavyate hi nah ||5-39||

Desire, attachment, and pleasure are properties of the intellect that drive worldly bondage. In deep sleep, when these are absent, the supreme Self is experienced as bliss itself. This is our direct evidence.

अनाद्यविद्योद्भवबुद्धिबिम्बितो जीवप्रकाशोऽयमितीर्यते चितः | आत्माधिया साक्षितया पृदक्स्थितो बुद्ध्या परिच्छिन्नपरा स एव हि ||५-४०||

anady-avidyodbhava-buddhi-bimbito jiva-prakaso 'yam itiry ate citah | atmadhiya saksitaya prdak sthito buddhya paricchinnapara sa eva hi ||5-40||

Born of beginningless ignorance, consciousness appears reflected in the intellect, and this reflection is called the individual self. But the true Self stands apart as the witness, unconditioned by the intellect. That witness alone is the supreme reality.

चिद्बिम्बसाक्ष्यात्मधियं प्रसङ्गत- स्त्वेकत्र वासात् अनलाक्तलोहवत् | अन्योन्यमध्यावसतः प्रतीयते जड जडत्वं च चिदात्मचेतसोः ||५-४१||

cid-bimba-saksy-atma-dhiyam prasangata- stv ekatra vasat analakta-lohavat | anyonya-madhyavasatah pratiyate jada jadatvam ca cid-atma-cetasoh ||5-41||

Due to the proximity of consciousness, the witness-Self, and the intellect, they appear mixed, like fire and iron in heated metal. The inert intellect appears conscious, and the conscious Self appears to be modified by the intellect's activities.

गुरोः सकाशादपि वेदवाक्यतः संजातविद्यानुभवो निरीक्ष्य तम् | स्वात्मानमात्मस्थ उपाधिवर्जितं त्याजेदशेषं जडमात्मगोचरम् ||५-४२||

guroh sakasad api veda-vakyatah samjata-vidyanubhavo niriksy tam | svatmanam atma-stha upadhi-varjitam tyajed asesam jadam atma-gocaram ||5-42||

Having gained the experience of knowledge through the guru's teaching and Vedic statements, having clearly seen one's own Self free from all limiting adjuncts, one should give up completely all that is inert.

प्रकाशरूपोऽहमजोऽहमद्वयो- ऽसकृद्विभातोऽहमतीव निर्मलः | विशुद्धविज्ञानघनो निरामयः सम्पूर्णानन्दमयोऽहमक्रियः ||५-४३||

prakasa-rupo 'ham ajo 'ham advayo 'sakrd vibhato 'ham ativa nirmalah | visuddha-vijnana-ghano niramayah sampurnanandamayo 'ham akriyah ||5-43||

I am the form of light, unborn, non-dual, ceaselessly shining, supremely pure. I am a mass of pure knowledge, free from all defects, completely filled with bliss, and actionless.

सदैव मुक्तोऽहमचिन्त्यशक्तिमान् अतीन्द्रियज्ञानमविक्रियात्मकः | अनन्तापारोऽहमहर्निशं बुधैर्- विभागवित्तोऽहम् हृदि वेदवादिभिः ||५-४४||

sadaiva mukto 'ham acintya-saktiman atindriya-jnanam avikriyatmakah | anantaparo 'ham ahar-nisam budhair vibhaga-vitto 'ham hrdi veda-vadibhih ||5-44||

I am always liberated, possessing inconceivable power. I am knowledge beyond the senses, changeless by nature. I am endless and boundless. Day and night, the wise who know the Vedas recognize me distinctly in the heart.

एवं सदात्मानमखण्डितात्मना विचारमाणस्य विशुद्धभावना | हन्यादविद्यामचिरेण कारकैः रसायनं यद्वदुपासितं रुजः ||५-४५||

evam sadatmanam akhanditatmana vicaramanasya visuddha-bhavana | hanyad avidyam acirena karakaih rasayanam yadvad upasitam rujah ||5-45||

Thus, for the one who continuously inquires into the Self with undivided awareness and pure contemplation, ignorance is destroyed quickly along with all its effects, just as medicine properly taken destroys disease.

विविक्तआसीन उपरतेन्द्रियो विनिर्जितात्मा विमलान्तरासयः | विभावयेद्येकमनन्यसाधनो विज्ञानदृक्केवलआत्मसंस्थितः ||५-४६||

vivikta-āsīna uparatendriyovinirjitātmā vimalāntarāsayaḥ | vibhāvayed yeka-mananya-sādhanovijñāna-dṛk kevala-ātma-saṃsthitaḥ ||5-46||

One should sit in a solitary place, withdraw the senses, master the body and mind, and purify the inner disposition. Then, single-pointed and using no other means, one should contemplate the Self alone, established in the vision of knowledge.

विश्वं यदेतत्प्रमथमदर्शनं विलापयेदात्मनि सर्वकारणे | पूर्णश्चानन्दमयोऽवतिष्ठते न वेद बाह्यं न च किञ्चिदन्तरम् ||५-४७||

viśvaṃ yad etat pramathma-darśanaṃvilāpayed ātmani sarva-kāraṇe | pūrṇaś cānanda-mayo 'vatiṣṭhatena veda bāhyaṃ na ca kiñcid antaram ||5-47||

The world that is perceived is in truth the supreme Self. One should dissolve it into the Self, which is the cause of everything. Then one remains complete, filled with bliss, perceiving neither anything external nor any inner division.

पूर्वं समाधेरखिलं विचिन्तये- दोंकारमात्रं सचराचरं जगत् | तदेव वाच्यं प्रणवो हि वाचको विभाव्यतेऽज्ञानवशान्न बोधतः ||५-४८||

pūrvaṃ samādher akhilaṃ vicintayed-oṃkāra-mātraṃ sa-carācaram jagat | tad eva vācyaṃ praṇavo hi vācakovibhāvyate 'jñāna-vaśān na bodhataḥ ||5-48||

Before entering samadhi, one should contemplate the entire world, both moving and unmoving, as nothing but Om. Om is the signifier, and the world is what it signifies. The apparent duality between the two exists only due to ignorance, not from true knowledge.

अकारसंज्ञः पुरुषो हि विश्वको ह्युकारकस्तैजस ईयते क्रमात् | प्राज्ञो मकारः परिपठ्यते अखिलैः समाधिपूर्वं न तु तत्त्वतो भवेत् ||५-४९||

akāra-saṃjñaḥ puruṣo hi viśvakohyukārakas taijasa īyate kramāt | prājño makāraḥ paripaṭhyate akhilaiḥsamādhi-pūrvaṃ na tu tattvato bhavet ||5-49||

The sound A represents the waker (Vishva), the sound U represents the dreamer (Taijasa), and the sound M represents the deep sleeper (Prajna). All sages recognize this mapping. But this analysis belongs to the preparatory stage before samadhi, not to the absolute reality itself.

मकारमप्यात्मनि चिद्घने परे विलापयेत्प्राज्ञमपीह कारणम् | सोऽहं परं ब्रह्म सदा विमुक्तिमत् विज्ञानदृङ्मुक्त उपाधितोऽमलः ||५-५०||

makāram apy ātmani cid-ghane parevilapayet prājñam apīha kāraṇam | so 'haṃ paraṃ brahma sadā vimuktimadvijñāna-dṛṅ mukta upādhito 'malaḥ ||5-50||

One should merge even the sound M, along with the deep sleeper and the causal body, into the Self, which is a mass of consciousness. Then one realizes: I am that supreme Brahman, always liberated, seeing through the eye of knowledge, free from all limiting adjuncts, stainless and pure.

एवं सदा जातपरमात्मभावनाः स्वानन्दतुष्टः परिविस्मृताखिलः | आस्ते स नित्यात्मसुखप्रकाशकः साक्षाद्विमुक्तोऽचलवारिसिन्धुवत् ||५-५१||

evaṃ sadā jāta-paramātma-bhāvanāḥsvānanda-tuṣṭaḥ parivisṃrtākhilaḥ | āste sa nityātma-sukha-prakāśakaḥsākṣād vimukto 'cala-vāri-sindhuvat ||5-51||

Thus, the one who has continuously cultivated awareness of the supreme Self becomes satisfied with inner bliss and forgets all other preoccupations. That person remains as the revealer of the eternal bliss of the Self, directly liberated, like a vast ocean with still waters.

एवं सदाभ्यस्तसमाधियोगिनो निवृत्तसर्वेन्द्रियगोचरस्य हि | विनिर्जिताशेषरिपोरहं सदा दृश्यो भवेयं जितषड्गुणात्मनः ||५-५२||

evaṃ sadābhyasta-samādhi-yoginonivṛtta-sarvendriya-gocarasya hi | vinirjitāśeṣa-riporahaṃ sadādṛśyo bhaveyaṃ jita-ṣaḍ-guṇātmanaḥ ||5-52||

For the yogi who constantly practises samadhi, who has withdrawn from all sense objects, who has conquered all inner enemies, and who has mastered the six urges, I am always visible. I become accessible to such a person.

ध्यात्वैव मात्मानमहर्निशं मुनि- स्तिष्ठेत्सदामुक्तसमस्तबन्धनः | प्रारब्धमश्नन्नभिमानवर्जितो मय्येव साक्षात्प्रविलीयते तथा ||५-५३||

dhyātvaiva mātmānam ahar-niśaṃ muni-stiṣṭhet sadā-mukta-samasta-bandhanaḥ | prārabdham aśnann abhimāna-varjitomayy eva sākṣāt pravilīyate tathā ||5-53||

By meditating on the Self day and night, the sage should remain free from all bondages. Experiencing the results of past karma without personal identification, such a person directly merges into me.

आदौ न मध्ये च तथैव चान्ततो भवं विदित्वा भयशोककारणम् | हित्वा समस्तं विधिवत्प्रचोदितं भजेत्स्वमात्मानमधाखिलात्मनम् ||५-५४||

ādau na madhye ca tathaiva cānttatobhavaṃ viditvā bhaya-śoka-kāraṇam | hitvā samastaṃ vidhivat pracoditaṃbhajet svam ātmānam adhākhilātmanam ||5-54||

Having understood that worldly existence is the cause of fear and sorrow from beginning to middle to end, and having given up everything prescribed by scripture, one should contemplate one's own Self, which is the Self of all.

आत्मन्यभेदेन विभावयन्निदं भवत्यभेदेन मयात्मना तथा | यथा जलं वारिनिधौ यथा पयः क्षीरे वियद्व्योमनि यानिलेऽनिलः ||५-५५||

ātmany abhedena vibhāvayann idaṃbhavaty abhedena mayātmanā tathā | yathā jalaṃ vāri-nidhau yathā payaḥkṣīre viyad vyomni yānile 'nilaḥ ||5-55||

Contemplating this world as non-different from one's own Self, one becomes non-different from me, the supreme Self, just as water poured into the ocean becomes the ocean, milk mixed with milk becomes milk, space added to space remains space, and air added to air remains air.

इत्थं यदीक्षेत हि लोकसंस्थितो जगन्मृषैवेति विभावयन्मुनिः | निराकृतात्वा श्रुतियुक्तिमानतो यदेन्दुभेदो दिशि दिग्भ्रमाद्यथा ||५-५६||

itthaṃ yadīkṣeta hi loka-saṃsthitojagan mṛṣaiveti vibhāvayan muniḥ | nirākṛtātvā śruti-yukti-mānato yad indu-bhedo diśi dig-bhramād yathā ||5-56||

If the sage, while living in the world, sees everything this way and contemplates the world as illusory, he negates its false appearance through the authority of scripture and reasoning, just as one understands that the appearance of multiple moons in the sky is due to an optical error.

यावन्न पश्येदखिलं मदात्मकं तावन्मदाराधनतत्परो भवेत् | श्रद्धालुरूर्जितभक्तिलक्षणो यस्तस्य दृश्योऽहमहर्निशं हृदि ||५-५७||

yāvan na paśyed akhilaṃ mad-ātmakaṃtāvan mad-ārādhana-tat-paro bhavet | śraddhālur ūrjita-bhakti-lakṣaṇoyastasya dṛśyo 'ham ahar-niśaṃ hṛdi ||5-57||

As long as one cannot see everything as having my nature, one should remain devoted to my worship. The one endowed with faith and strong devotion will find me visible in the heart, day and night.

रहस्यमेतत्श्रुतिसारसंग्रहं मया विनिश्चित्य तवोदितं प्रिय | यस्त्वेतदालोचयतीह बुद्धिमान् स मुच्यतेपातकराशिभिः क्षणात् ||५-५८||

rahasyam etat śruti-sāra-saṅgrahaṃmayā viniścitya tavoditaṃ priya | yas tv etad ālocayatīha buddhimānsa mucyate pātaka-rāśibhiḥ kṣaṇāt ||5-58||

This secret teaching, a distillation of the core of all the Vedas, has been carefully ascertained and spoken by me to you, dear Lakshmana. The wise person who deeply contemplates this teaching is freed from all accumulated sins in an instant.

भ्रातर्यदीदं परिदृश्यते जगन् मयैव सर्वं परिगृह्य चेतसा | मद्भावनाभावितशुद्धमानसः सुखी भवानन्दमयो निरामयः ||५-५९||

bhrātar yadīdaṃ paridṛśyate jaganmayaiva sarvaṃ parigṛhya cetasā | mad-bhāvanā-bhāvita-śuddha-mānasaḥsukhī bhavānanda-mayo nirāmayaḥ ||5-59||

O brother, this world that is seen all around is nothing but me. Having grasped this with your mind, and having purified your heart through contemplation on me, become happy, filled with bliss, and free from all affliction.

यं सेवते मामगुणं गुणात्परं हृदा कदा वा यदि गुणात्मकम् | सोऽहं स्वपादाञ्चितरेणुभिः स्पृशन् पुनाति लोकत्रितयं यथा रविः ||५-६०||

yaṃ sevate mām aguṇaṃ guṇāt paraṃhṛdā kadā vā yadi guṇātmakam | so 'haṃ sva-pādāñcita-reṇubhiḥ spṛśanpunāti loka-tritayaṃ yathā raviḥ ||5-60||

Whoever worships me as the attributeless Brahman beyond all qualities, or in the heart as a personal form with attributes, that person becomes one with me. By the dust of such a person's feet, the three worlds are purified, just as the sun purifies by its presence.

यं सेवते मामगुणं गुणात्परं हृदा कदा वा यदि गुणात्मकम् | सोऽहं स्वपादाञ्चितरेणुभिः स्पृशन् पुनाति लोकत्रितयं यथा रविः ||५-६१||

yaṃ sevate mām aguṇaṃ guṇāt paraṃhṛdā kadā vā yadi guṇātmakam | so 'haṃ sva-pādāñcita-reṇubhiḥ spṛśanpunāti loka-tritayaṃ yathā raviḥ ||5-61||

He who worships me, whether as the attributeless Brahman transcending all qualities, or at times as one with attributes in the heart, becomes one with me. By the dust of such a person's feet, the three worlds are purified, just as the sun purifies all it touches.

विज्ञानमेतदखिलं श्रुतिसारमेकं वेदान्तवेद्यचरणेन मयैव गीतम् | यः श्रद्धयापरिपठेद्गुरुभक्तियुक्तो मद्धामपैति यदि मद्वचनेषु भक्तिः ||५-६२||

vijñānam etad akhilaṃ śruti-sāram ekaṃvedānta-vedya-caraṇena mayaiva gītam | yaḥ śraddhayā paripaṭhed guru-bhakti-yuktomad-dhāma paiti yadi mad-vacaneṣu bhaktiḥ ||5-62||

This complete knowledge, the singular core of all the Vedas, has been sung by me, who is to be known through Vedanta. Whoever reads and studies it thoroughly with faith and devotion to their guru reaches my abode, provided they have devotion to my words.