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.
सुषुप्तवत् प्रशमितभाववृत्तिना स्थितं सदा जाग्रति येन चेतसा । कलान्वितो विधुर् इव यस् सदा मुदा निषेव्यते मुक्त इतीह स स्मृतः
He whose mind, even while awake, always remains as calm and inactive as in deep sleep, and who, like the moon with its phases, is ever joyfully served—he is regarded as liberated here.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
After the sage had spoken thus, the day moved toward evening; the sun set. The assembly, having offered their salutations, departed to bathe, and the twilight rays of the sun accompanied them.
विदेहमुक्ता ये राम ते गिराम् इह गोचरे । नैव तिष्ठन्ति तस्मात् त्वं जीवन्मुक्तान् इमाञ् शृणु
O Rama, those who are liberated after death are beyond the reach of words here; therefore, listen to the characteristics of those liberated while living.
प्रकृतान्य् एव कार्याणि ययारञ्जितयाच्छया । क्रियन्ते तृष्णयेमानि तां जीवन्मुक्ततां विदुः
Actions are performed naturally, as if colored by desire; these actions arise from thirst, and that state is known as liberation while living.
या स्थितिस् तृष्णया जन्तोर् बाह्यार्थे बद्धभावया । तं बन्धम् आहुर् आचार्यास् संसारनिगडं दृढम्
The condition in which a creature is bound by thirst for external objects is called bondage by the teachers; it is the strong chain of worldly existence.
नूनम् उज्झितसङ्कल्पा हृदि बाह्ये विहारिणी । वासना योदिता सेह जीवन्मुक्तशरीरिणी
Indeed, when intention is abandoned and the mind moves freely within and without, when desire is subdued, that is the state of the body of one liberated while living.
बाह्यार्थव्यसनोच्छूना तृष्णा बद्धेति राघव । सर्वार्थव्यसनोन्मुक्ता तृष्णा मुक्तेति कथ्यते
O Raghava, thirst that is swollen by attachment to external objects is called bondage; thirst that is free from all attachments is called liberation.
पूर्वं यस्यास् तु तृष्णाया वर्तमाने च शाश्वती । निर्दुःखता निष्कलता सा मुक्तैव बुधैस् स्मृता
That thirst, which was present before and remains constant now, when it is free from sorrow and impurity, is regarded by the wise as liberation.
इदम् अस्तु ममेत्य् अन्तर् यैषा राघव भावना । तां तृष्णां शृङ्खलां विद्धि कलनां च महामते
O Raghava, the inner thought, 'Let this be mine,' is the chain of thirst; know this, O wise one, as the great bond of calculation.
ताम् एतां सर्वभावेषु सत्स्व् असत्सु च सर्वदा । सन्त्यज्य परमोदारं पदम् एति महामनाः
The great-minded one, always abandoning that (desire) in all beings, whether existent or nonexistent, attains the supreme and noble state.