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.
संसारस्थितिर् एवेयं यद् भूत्वा भूयते पुनः । अज्ञेनैव न तु ज्ञेन ज्ञो ऽसि राम स्थिरो भव
This cycle of worldly existence, in which one comes into being again and again, is sustained only by ignorance, not by knowledge; you are knowledge itself, O Rama—be steadfast.
स्वरूपम् इदम् अस्यास् तु संसृतेस् सन्ततं हि यत् । अज्ञानात् स्फारताम् एति ज्ञानवान् असि सन्मते
This, indeed, is her true nature—samsara itself, which, due to ignorance, appears to expand; but you, wise one, possess knowledge.
रूपं किम् अन्यद् भवतु भ्रममात्राद् ऋते भ्रमे । स्वप्नमात्राद् ऋते स्वप्ने भवत्य् अन्यो हि कः क्रमः
What other form could there be, apart from mere delusion? In a dream, apart from the dream itself, what other sequence exists?
सर्वशक्तेर् इयं शक्तिर् भ्रममात्रमयी मता । रूढा संसारमायेति नासत्या नापि सन्मयी
This power, considered to be the power of all, is made only of delusion; it is established as the illusion of samsara—neither false nor truly real.
केवलं ज्ञानवैरूप्याद् अपर्यालोचनात् तथा । राम दृश्यत एवेदम् आभानम् अतिभास्वरम्
O Rama, solely because of the distortion of knowledge and lack of proper inquiry, this radiant appearance is perceived as such.
न बन्धुः कस्यचित् कश्चिद् इह नो कश्चिद् अप्य् अरिः । सदा सर्वं च सर्वस्य सर्वस् सर्वेश्वरेच्छया
Here, no one is truly a friend to anyone, nor is anyone truly an enemy; always, everything belongs to everyone, all by the will of the Lord of all.
आलूनशीर्णम् अखिलम् इदम् अन्योऽन्यमिश्रितम् । अनारतं याति जगत् तरङ्गौघ इवाम्भसः
All this, cut and broken, mingled with one another, moves ceaselessly—the world, like a mass of waves upon water.
अध ऊर्ध्वत्वम् आयाति यात्य् ऊर्ध्वत्वम् अधस् तथा । संसारस्य चलस्यास्य चक्रनेमिर् इवाभितः
What is below rises above, and what is above descends below; thus turns the ever-moving wheel of samsara, like the rim of a wheel on both sides.
स्वर्गस्था नरकं यान्ति नारका यान्ति विष्टपम् । योनेर् योन्यन्तरं यान्ति द्वीपाद् द्वीपान्तरं जनाः
Those in heaven go to hell, and those in hell reach the celestial realms; people move from one womb to another, from one land to another.
धीराः कार्पण्यम् आयान्ति कृपणा यान्ति धीरताम् । परिस्फुरन्ति भूतानि पातोत्पातशतभ्रमैः
The steadfast become despondent, and the despondent become steadfast; beings whirl about, tossed by hundreds of calamities and disturbances.
एकरूपं स्थिरं स्वस्थं स्वच्छं सन्तापवर्जितम् । नेह सम्प्राप्यते किञ्चिद् अग्नौ हिमकणो यथा
That which is uniform, stable, healthy, clear, and free from distress is not found here, just as a snowflake cannot exist in fire.
ये ये राम महाभागा बहवो ऽबहवो ऽथ वा । नष्टा एवेह दृश्यन्ते ते ते कतिपयैर् दिनैः
O Rama, many noble ones, whether numerous or few, appear to be lost here; they are seen only for a few days.
परतात्मीयतान्यत्वत्वत्त्वमत्त्वादिभावनाः । नेह सत्या महाबाहो द्विचन्द्रादिदृशो यथा
Ideas of otherness, selfhood, difference, 'you', 'me', and so on, are not true here, O mighty-armed one, just as visions of two moons are not real.
अयं बन्धुः परश् चायम् अयं चाहम् अयं भवान् । एता मिथ्यादृशो राम विगलन्तु तवाधुना
This is a relative, that is another; this is me, that is you—O Rama, let these false perceptions fall away from you now.
क्रीडार्थं व्यवहारस्थ एताभिर् हतदृष्टिभिः । आमूलम् अन्तश् छिन्नाभिर् बहिर् विहर हेलया
For the sake of play, engage in worldly dealings with these mistaken perceptions; roam outwardly with ease, while inwardly severing them from the root.
संसारसरणाव् अस्यां तथा विहर सुव्रत । न यथैषि श्रमं श्रान्तो वासनाभारवान् यथा
In this stream of worldly existence, conduct yourself in this way, O noble one; not as one burdened and weary from the weight of desires.
यथा यथैषा कल्याणी वासनाक्षयकारिणी । विचारणा तवोदेति संशाम्यसि तथा तथा
As this auspicious inquiry, which destroys desires, arises in you, so do you find peace, again and again.
अयं बन्धुर् अयं नेति गणना लघुचेतसाम् । उदारचरितानां तु विगतावरणैव धीः
This one is a friend, this one is not — such distinctions are made by those of small-mindedness; but for those of noble conduct, the intellect is free from all barriers.
न तद् अस्ति न यत्राहं न तद् अस्ति न यन् मम । इति निर्णीतसाराणां विगतावरणैव धीः
Where there is neither 'I' nor 'mine,' nothing exists; for those who have discerned the essence, the intellect is free from all barriers.
नास्तम् एति न चोदेति यश् चिदाकाशवन् महान् । स सर्वं पश्यति स्वस्थः खस्थो भूमितलं यथा
That consciousness, vast like the sky, neither sets nor rises; it sees everything while remaining established in itself, just as one in the sky sees the earth below.