अनर्थगहनाश् चार्था व्यर्थार्थनकदर्थनाः । दिशन्तो दुःखसंरम्भसहिता आहितापदः
Objects pursued are dense with misfortune, and the pursuit of worthless aims brings only fruitless distress; these directions, filled with the tumult of suffering, are fraught with calamity.
फलबन्धीनि कर्माणि नानाचारमयानि च । सुखदुःखावपूर्णानि तानि वक्तुं न शक्नुमः
Actions bound to results, composed of various customs, are filled with both pleasure and pain; we are unable to describe them fully.
पूर्णां दृष्टिम् अवष्टभ्य ध्येयत्यागविलासिनीम् । जीवन्मुक्ततया स्वस्थो लोके विहर राघव
With a vision that is complete, delighting in the abandonment of meditation, abide in the world as one liberated while living, remaining at peace, O Raghava.
अन्तस् सन्त्यक्तसर्वाशो वीतरागो विवासनः । बहिस् सर्वसमाचारो लोके विहर राघव
Having renounced all desires within, free from passion and expulsion, yet outwardly engaged in all activities, dwell in the world, O Raghava.
उदारः पेशलाचारस् सर्वाचारानुवृत्तिमान् । अन्तस् सर्वपरित्यागी लोके विहर राघव
Noble in conduct, behaving gracefully and conforming to all customs, yet inwardly having renounced everything, dwell in the world, O Raghava.
प्रविचार्य दशास् सर्वा यद् अतुच्छतरं पदम् । तद् एव भावेनालम्ब्य लोके विहर राघव
Having examined all states, whatever is found to be most insignificant, hold to that in your being and dwell in the world, O Raghava.
अन्तर् नैराश्यम् आदाय बहिर् आशोन्मुखेहितः । बहिस् तप्तो ऽन्तर् आशीतो लोके विहर राघव
Within, holding to hopelessness, outwardly acting as if full of hope; outwardly heated, inwardly cool—dwell in the world, O Raghava.
बहिः कृत्रिमसंरम्भो हृदि संरम्भवर्जितः । कर्ता बहिर् अकर्तान्तर् लोके विहर राघव
Outwardly, act with deliberate effort, but within, remain free from agitation; be a doer in the world, yet inwardly not a doer—move about in the world, O Raghava.
ज्ञातवान् असि सर्वेषां भावानां सत्यम् आन्तरम् । यथेच्छसि तया दृष्ट्या लोके विहर राघव
You have understood the true inner nature of all states; with that vision, live in the world as you wish, O Raghava.
कृत्रिमोल्लासहर्षस्थः कृत्रिमोद्वेगदूषणः । कृत्रिमारम्भसंरम्भो लोके विहर राघव
Abide in artificial joy and delight, untouched by artificial distress; with contrived initiative and effort, move about in the world, O Raghava.
त्यक्ताहङ्कृतिर् आश्वस्तमतिर् आकाशशोभनः । अगृहीतकलङ्काङ्को लोके विहर राघव
Having abandoned ego, with a mind at ease, shining like the sky, and bearing no mark of impurity, move about in the world, O Raghava.
आशापाशशतोन्मुक्तस् समस् सर्वासु वृत्तिषु । बहिः प्रकृतकार्यस्थो लोके विहर राघव
Freed from a hundred bonds of desire, equal in all conditions, outwardly engaged in ordinary actions, move about in the world, O Raghava.
न बन्धो ऽस्ति न मोक्षो ऽस्ति देहिनः परमार्थतः । मिथ्येयम् इन्द्रजालश्रीस् संसारपरिवर्तना
In truth, for the embodied one, there is neither bondage nor liberation; this transformation of worldly existence is a false display, like a magician’s illusion.
भ्रान्तिमात्रम् इदं मोहाज् जगद् राघव दृश्यते । जनितप्रत्ययं स्फारे जलं तीव्रातपे यथा
This world appears, O Raghava, as mere delusion born of ignorance—like water seen in a mirage under the intense sun, produced by a strong conviction.
अबद्धस्यैकरूपस्य सर्वगस्यात्मनः कथम् । बन्धस् स्यात् तदभावे तु मोक्षः कस्य विधीयते
How can there be bondage for the one self, which is unbound and of a single nature in all? And in the absence of that, for whom is liberation prescribed?
अतत्त्वज्ञानजातेयं सांसारी भ्रान्तिर् आतता । तत्त्वज्ञानात् क्षयं याति रज्ज्वाम् इव भुजङ्गधीः
This worldly delusion arises from ignorance of reality; it comes to an end through knowledge of the truth, just as the mistaken idea of a snake in a rope disappears.
ज्ञातवान् असि तत्त्वं स्वम् अनया सूक्ष्मया धिया । जातो ऽसि निरहङ्कारो व्योमवत् तिष्ठ निर्मलः
You have known your true nature by means of this subtle understanding; you have become free of ego—remain pure, like the sky.
नासि चेत् त्वं तद् अखिलास् सुहृद्बान्धवभावनाः । सन्त्यजासत्स्वभावस्य का नाम किल भावना
If you are not that, then all notions of friends and relatives are to be abandoned; for what meaning can there be in imagining what is unreal?
असि चेत् त्वं तद् अत्यन्तसत्त्ववान् अनुमीयसे । इदम्प्रथमतां प्राप्तः परमाद् असि कारणात्
If you are that, then you are inferred to be supremely existent; having attained this foremost state, you are supreme for this reason.
भोगबन्धुजगद्भावैः कर्मभिश् च शुभाशूभैः । आत्मनो नास्ति सम्बन्धः किम् एनम् अनुशोचसि
There is no connection of the Self with enjoyments, relatives, the world, or with actions, whether good or bad; why do you grieve over these?
आत्मतत्त्वैकसारो ऽहम् इति जातधियो भवैः । न ते रामास्ति सम्बन्धः किं बिभेषि जगद्भ्रमात्
For you, O Rama, whose mind is established in the essence of Self-knowledge, there is no relation with worldly states; why do you fear the delusion of the world?
अजातस्य सतो बन्धोर् बन्धुदुःखसुखक्रमैः । कस् ते राघव सम्बन्धो यद् एतान् अनुशोचसि
For you, O Raghava, who are unborn and existent, what connection is there with the sequence of joys and sorrows of relatives, that you lament over these?
त्वं चेद् बभूविथ पुरा तथेदानीं भविष्यसि । यद्य् अथेह स्थितो ऽसीति ज्ञातवान् असि निश्चयम्
If you existed before, so you will exist now and in the future; if you are established here, you have known this with certainty.
तद् अनन्ततरान् अन्यान् प्राग्योनिगणसंस्तुतान् । बन्धून् अतीतान् सुबहून् कस्मात् त्वं नानुशोचसि
Why do you not grieve for those countless other relatives, praised by hosts of wise beings, who have passed away before?
पूर्वम् अद्य तथेदानीं बभूविथ भविष्यसि । यदि राम तथापि त्वं सद्रूपः किं विमुह्यसि
You have existed in the past, you exist now, and you will exist in the future; yet, O Rama, though your essence remains the same, why are you bewildered?
पुरा भूत्वाद्य भूत्वा च भूयश् चेन् न भविष्यसि । तथापि क्षीणसंसारः किमर्थम् अनुशोचसि
If, having been before and being now, you will not be again, even so, with your worldly bondage diminished, why do you grieve?
तस्मान् न दुःखिता युक्ता प्रकृते जागते क्रमे । न चैव मुदिता युक्ता युक्तं कार्यानुवर्तनम्
Therefore, it is not fitting to be sorrowful as the world proceeds according to its nature; nor is it fitting to be excessively joyful—what is proper is to act in accordance with duty.
मा गच्छ दुःखितां राम सुखिताम् अपि मा व्रज । समताम् एहि सर्वत्र परमात्मासि सर्वगः
Do not fall into sorrow, O Rama, nor into excessive happiness; attain equanimity in all things—you are the supreme Self, all-pervading.
अनन्तस् स्वच्छरूपस् त्वं खम् इवातिततान्तरः । नित्यशुद्धः प्रकाशस् त्वं ज्वालाया इव कोटरम्
You are infinite, of pure nature, extending beyond all limits like the sky; ever pure and luminous, you are like the core within a flame.
जागतानां पदार्थानाम् अदृश्याणुतनुस् तनुः । हृत्स्थो ऽसि हारमुक्तानाम् एकस् तन्तुर् इवाततः
Your subtle body is invisible among the objects of the world; you dwell in the heart, like the single thread strung through a necklace of pearls.