तृष्णयाशयकौशिक्या हृद्य् अमङ्गलभूतया । रूढया भगवान् एष विष्णुर् वामनतां गतः
When the root of thirst, dwelling in the heart and bringing misfortune, becomes firmly established, even the blessed Vishnu assumes the form of a dwarf.
कयाचिद् एव दैविक्या हृदि ग्रथितयानया । तृष्णया भ्राम्यते व्योम्नि रज्ज्वेवार्को ऽन्वहं किल
By some divine force, when thirst is tightly bound in the heart, the sun wanders in the sky each day, as if attached to a rope.
सर्वदुःखमयाकारां कारां जगति जीवतः । तृष्णां परिहर क्रूराम् उरगीम् इव दूरतः
Abandon the cruel thirst, which is the cause of all suffering and bondage in the world for the living, as one would avoid a serpent from afar.
तृष्णया पवना वान्ति शैलास् तिष्ठन्ति तृष्णया । तृष्णयैव धरा धात्री त्रैलोक्यं तृष्णया वृतम्
By thirst, winds blow; by thirst, mountains stand; by thirst alone, the earth is sustained; the three worlds are enveloped by thirst.
सर्वैव लोकयात्रेयं प्रोता तृष्णावरत्रया । रज्जुबद्धा विमुच्यन्ते तृष्णाबद्धा न केचन
This entire worldly journey is threaded on the cord of thirst; those bound by a rope are released, but none are freed who are bound by thirst.
तस्माद् राघव तृष्णां त्वं त्यज सङ्कल्पवर्जनात् । मनस् सङ्कल्पकं नास्ति निर्णीतम् इति युक्तितः
Therefore, Raghava, abandon thirst by relinquishing all mental constructs; it is established by reasoning that the mind has no creator of constructs.
अयं नामाहम् इत्य् एव प्रथमं तावद् आशये । मा दुराशां महाबाहो सङ्कल्पय तमोमयीम्
First, the thought arises: 'I am called so-and-so'; O mighty-armed one, do not imagine vain hopes, which are filled with darkness.
एतां दुःखप्रसविनीम् अनात्मन्य् आत्मभावनाम् । न भावयसि चेद् राम तद् बहुज्ञेषु गण्यसे
Rama, if you do not cultivate the notion of self in what is not the self, which is the source of suffering, then you are counted among the wise.
एनाम् अहम्भावमयीम् अपुण्यां छित्त्वा स्वयम्भावशलाकयैव । स्वभावनां भव्य भवान्तभूमौ भवाभिभूताखिलभीतिभूतिः
Cut off this unwholesome sense of 'I', which is composed of ego, with the very rod of self-awareness; then, established in your own true nature at the end of becoming, you will be free from all fear and suffering.
अतिगम्भीरम् एतत् तु भगवन् वचनं तव । यद् अहङ्कारतृष्णे त्वं मा गृहाणेति वक्षि माम्
Venerable one, your statement is exceedingly profound: that I should not accept ego and craving.
यद्य् अहङ्कारसन्त्यागं करोमि तद् इमं प्रभो । त्यजामि देहनामानं सन्निवेशम् अशेषतः
If I abandon ego, O Lord, then I completely give up this bodily structure known as 'body' and 'name'.
जानुस्तम्भेन महता धार्यते सुतरुर् यथा । अहङ्कारेण देहो ऽयं तथैव किल धार्यते
Just as a great tree is supported by a strong stake, so indeed is this body supported by ego.
अहङ्कारक्षये देहः किलावश्यं विनश्यति । मूले क्रकचसंलूने सुमहान् इव पादपः
When ego is destroyed, the body must certainly perish, just as a mighty tree falls when its root is cut by a saw.
तत् कथं सन्त्यजाम्य् एनं जीवामि च कथं मुने । एकम् अर्थं विनिश्चित्य वद मे वदतां वर
So, sage, how can I abandon this and yet live? Decide on one meaning and tell me, best of speakers.
सर्वत्र वासनात्यागो राम राजीवलोचन । द्विविधः कथ्यते तज्ज्ञैर् ध्येयो नेयश् च नामतः
Everywhere, O lotus-eyed Rama, the abandonment of tendencies is described by the wise as twofold: as to be meditated upon and as to be practiced.
अहम् एषां पदार्थानाम् एते च मम जीवितम् । नाहम् एभिर् विना कश्चिन् न मयैते विना किल
I am the life of these objects, and these are my very life; without them, I am nothing, and surely, they do not exist without me.
इत्य् अन्तर् निश्चयं त्यक्त्वा विचार्य मनसा सह । नाहं पदार्थस्य न मे पदार्थ इति भाविते
Abandoning this inner conviction and reflecting with the mind, one realizes: I do not belong to any object, nor does any object belong to me.
अन्तश्शीतलया बुद्ध्या कुर्वन्त्या लीलया क्रियाः । यो नूनं वासनात्यागो ध्येयो नाम स कीर्तितः
When, with a mind cooled within, one acts playfully, that very abandonment of latent tendencies is indeed called the object of meditation.
सर्वं सर्विकया बुद्ध्या यं कृत्वा वासनाक्षयम् । जहाति निर्मना देहं स नेयो वासनाक्षयः
By establishing the intellect in totality and bringing latent tendencies to an end, one who abandons the body with a mind free from attachment is known to have destroyed those tendencies.
अहङ्कारमयीं त्यक्त्वा वासनां लीलयैव यः । तिष्ठति ध्येयसन्त्यागी स जीवन्मुक्त उच्यते
He who, playfully, abandons the tendency made of ego and remains free from any object of meditation is called liberated while living.
निर्मूलकलनां कृत्वा वासनां यः क्षयं गतः । नेयत्यागमयं विद्धि मुक्तं तं रघुनन्दन
O delight of the Raghu lineage, know that one who, having uprooted all conceptualization, has brought tendencies to an end, is truly liberated and fit for renunciation.
ध्येयं तं वासनात्यागं कृत्वा तिष्ठन्ति लीलया । जीवन्मुक्ता महात्मानस् सुजना जनका इव
Having abandoned the object of meditation, those great souls, liberated while living, remain at ease, having playfully given up all tendencies, just like Janaka and other noble ones.
नेयं तु वासनात्यागं कृत्वोपशमम् आगताः । विदेहमुक्तास् तिष्ठन्ति ब्रह्मण्य् एव परापरे
But those who, having abandoned all tendencies, have attained perfect peace, remain established solely in Brahman, whether transcendent or immanent, as those liberated beyond the body.
द्वाव् एतौ राघव त्यागौ समौ मुक्तपदस्थितौ । द्वाव् एव ब्रह्मतां यातौ द्वाव् एव विगतज्वरौ
O Raghava, these two—renunciation in both forms—stand equally established in the state of liberation; both attain the condition of Brahman, both are free from affliction.
मुक्ताव् उत्तमविश्वासे केवलं विमले ऽनघ । एकस् स्थितस् स्फुरद्देहश् शान्तदेहस् स्थितो ऽपरः
Both are liberated through supreme faith, pure and stainless, O sinless one: one remains with a radiant body, the other abides with a tranquil body.
एकस् सदेहो निर्मुक्तस् तिष्ठत्य् अपगतज्वरः । त्यक्तदेहो विमुक्तो ऽन्यो वर्तते ऽनेयवासनः
One, though still embodied, stands liberated and free from affliction; the other, having abandoned the body, is liberated and exists without any latent impressions.
आपतत्सु यथाकालं सुखदुःखेष्व् अनारतम् । न हृष्यति ग्लायति वा यस् स मुक्त इहोच्यते
He who, at all times and in all circumstances, in pleasure and pain, neither rejoices nor is dejected—he is called liberated here.
ईप्सितानीप्सिते न स्तो यस्यान्तर् वस्तुदृष्टिषु । सुषुप्तवद् यश् चलति स मुक्त इति कथ्यते
He who, regarding desirable and undesirable things, and all objects perceived within, moves as if in deep sleep—he is said to be liberated.
हेयोपादेयकलने ममेत्य् अहम् इहेति च । यस्यान्तस् सम्परिक्षीणे स जीवन्मुक्त उच्यते
He within whom all notions of acceptance and rejection, of 'mine' and 'I am this,' have been completely dissolved—he is called liberated while living.
हर्षामर्षभयक्रोधकामकार्पण्यदृष्टिभिः । न परामृश्यते यो ऽन्तस् स जीवन्मुक्त उच्यते
He who is not inwardly touched by joy, resentment, fear, anger, desire, miserliness, or any such perceptions—he is called liberated while living.