अहो वत कुमारेण कल्याणगुणशालिनी । वाग् उक्ता परमोदारविरागरसगर्भिणी
Ah, indeed, by the prince, words endowed with auspicious qualities have been spoken, filled with the essence of supreme nobility and detachment.
परिनिष्ठितवाक्यार्थसुबोधम् उचितं स्फुटम् । उदारं प्रियचर्यार्हम् अविह्वलम् अविप्लुतम्
The meaning of the statements is thoroughly established, clear, appropriate, and evident; noble, worthy of loving practice, unwavering and unconfused.
अभिव्यक्तपदस्पष्टम् इष्टं पुष्टं च तुष्टिमत् । करोति राघवप्रोक्तं वचः कस्य न विस्मयम्
Expressed with clear and distinct words, pleasing, nourishing, and satisfying; who would not be amazed by the speech spoken by Raghava?
शताद् एकतमस्यैव सर्वोदारचमत्कृतेः । ईप्सितार्थार्पणैकान्तदक्षा भवति भारती
Of a hundred, even one alone is capable of all noble wonder; Bharati becomes exclusively skilled in offering the desired meaning.
कुमार त्वां विना कस्य विवेकफलशालिनी । एवं विकासम् आयाति प्रज्ञावनलता नवा
O prince, without you, for whom does the young vine of wisdom, bearing the fruit of discernment, blossom in such a way?
प्रज्ञादीपशिखा यस्य रामस्येव हृदि स्थिता । प्रज्वलत्य् अलम् आलोककारिणी स पुमान् स्मृतः
He whose heart holds the flame-tip of wisdom, as it does in Rama, shines brightly, illuminating all; such a person is remembered.
रक्तमांसास्थियन्त्राणि बहून्य् अतिततानि च । पदार्थान् अपकर्षन्ति नास्ति तेषु सचेतनम्
The mechanisms of flesh, blood, and bone, and many things that have passed, draw objects toward themselves; but consciousness is not found in them.
जन्ममृत्युजरादुःखम् अनुयान्ति पुनः पुनः । विमृशन्ति न संसारं पशवः परिमोहिताः
Birth, death, old age, and suffering follow again and again; but the bewildered beasts do not reflect upon the cycle of existence.
कथञ्चित् क्वचिद् एवैको दृश्यते विमलाशयः । पूर्वापरविचारार्हो यथायम् अरिसूदनः
Only rarely and in some place is one seen whose mind is pure, capable of reflecting on both past and future, as is this slayer of enemies.
अनुत्तमचमत्कारफलास् सुभगमूर्तयः । भव्या हि विरला लोके सहकारद्रुमा इव
Forms that yield the supreme fruit of wonder and are auspicious are indeed rare in the world, like the sandalwood trees among other trees.
सम्यग्दृष्टिर् जगज्जातौ स्वविवेकचमत्कृतिः । अस्मिन् भव्यमताव् अन्तर् इयम् अन्येव दृश्यते
True vision in the birth of the world, the marvel of one's own discernment—within this noble disposition, a different sight is seen.
सुलभास् सुभगा लोकाः फलपल्लवशालिनः । जायन्ते तरवो देशे न तु चन्दनपादपाः
Trees bearing abundant fruit and blossoms are easily found in the land, but sandalwood trees are not.
वृक्षाः प्रतिवने सन्ति सत्यं सुफलपल्लवाः । न त्व् अपूर्वचमत्कारो लवङ्गस् सुलभस् सदा
It is true that in every forest there are trees with abundant fruits and leaves, but a clove tree, with its unique wonder, is not always easily found.
ज्योत्स्नेव शीतमहसस् सुतरोर् इव मञ्जरी । पुष्पाद् आमोदलेखेव दृष्टा रामाच् चमत्कृतिः
Just as moonlight is to the cool-rayed moon, or a cluster of blossoms to a splendid tree, or fragrance to a flower—so is Rama's marvel witnessed.
अस्माद् उद्दामदौरात्म्यदैवनिर्माणनिर्मितेः । द्विजेन्द्रा दग्धसंसारात् सारो ह्य् अत्यन्तदुर्लभः
Because of this creation, fashioned by the overwhelming mischief of fate, O best of twice-born, the essence that comes from a world burned by suffering is exceedingly rare.
यतन्ते सारसम्प्राप्तौ ये यशोनिधयो धिया । धन्या धुरि सतां गण्यास् त एव पुरुषोत्तमाः
Those who strive with understanding to attain that essence, who are repositories of fame, are blessed, esteemed among the noble, and truly the best of men.
न रामेण समो ऽस्तीह त्रिषु लोकेषु कश्चन । विवेकवान् उदारात्मा महात्मा चेति नो मतिः
In these three worlds, there is truly no one equal to Rama—wise, noble-hearted, and great-souled; this is our conviction.
सकललोकचमत्कृतिकारिणो ऽप्य् अभिमतं यदि राघवचेतसः । फलति नो तद् इमे वयम् एव हि स्फुटतरं मुनयो हतबुद्धयः
Even if something delights all the worlds, if it does not bear fruit in Raghava's mind, then it is nothing; indeed, we sages are clearly of ruined understanding.
नारदेनेति महता वचस्य् उक्ते सभागतः । रामम् अग्रगतं प्रीत्या विश्वामित्रो ऽप्य् उवाच ह
When the great sage Narada had spoken these words in the assembly, Viśvāmitra also, with affection, addressed Rama, who was seated at the front.
तव राघव नास्त्य् अन्यज् ज्ञेयं ज्ञानवतां वर । स्वयैव सूक्ष्मया बुद्ध्या सर्वं विज्ञातवान् असि
O Raghava, there is nothing else for you to know; you are the foremost among the wise, for by your own subtle intellect you have understood everything.
केवलं मार्जनामात्रं मनाग् एवोपयुज्यते । स्वभावविमले नित्यं सुबुद्धिमकुरे तव
Only a slight cleansing is needed for your mind, which is always naturally pure, like a flawless mirror of clear understanding.
भगवद्व्यासपुत्रस्य शुकस्येव मतिस् तव । विश्रान्तिमात्रम् एवान्तर् ज्ञातज्ञेयाप्य् अपेक्षते
Just as the mind of Śuka, son of Vyāsa, so too your mind seeks only a state of rest within, even after knowing what is to be known.
भगवद्व्यासपुत्रस्य शुकस्य भगवन् कथम् । धियाप्य् आदौ न विश्रान्तं विश्रान्तं च धिया पुनः
O revered one, how is it that the mind of Śuka, son of Vyāsa, was at first not at rest, and then later became restful again?
आत्मोदन्तसमं राम वर्ण्यमानम् इमं मया । शृणु व्यासात्मजोदन्तं जन्मनाम् अन्तकारणम्
Rāma, listen as I describe to you the story of Vyāsa’s son, which is equal to the account of the end of my own self, and reveals the cause of the end of births.
यो ऽयम् अञ्जनवर्णाभो निविष्टो हेमविष्टरे । पार्श्वे तव पितुर् व्यासो भगवान् भास्करद्युतिः
He who sits beside your father, Vyāsa, resembling the color of collyrium and settled upon a golden seat, is the venerable sage radiant like the sun.
अस्याभूद् इन्दुवदनस् तनयो नयकोविदः । शुको नाम महाप्राज्ञो यज्ञो मूर्त्येव संस्थितः
He had a son with a face like the moon, skilled in wisdom, named Śuka, a great sage, established like the very embodiment of sacrifice.
प्रविचारयतो लोकयात्राम् अलम् इमां हृदि । तवेव किल तस्यापि विवेक उदभूद् भृशम्
As he deeply examined the course of the world in his heart, just as you do, a strong discernment arose in him as well.
तेनासौ स्वविवेकेन स्वयम् एव महामते । विचार्य सुचिरं चारु यत् सत्यं तद् अवाप्तवान्
Through his own discernment, O wise one, he himself carefully investigated for a long time and attained that which is true.
स्वयं प्राप्ते परे वस्तुन्य् अविश्रान्तमनास् ततः । नेदं वस्त्व् इति विश्वासं नासाव् आत्मन्य् उपाययौ
When his mind, tireless, reached the ultimate reality by itself, he did not hold the belief that 'this is not the true thing,' nor did he attain rest in the Self.
केवलं विररामास्य चेतो विगतचापलम् । भोगेभ्यो भूरिभङ्गेभ्यो धराद्भ्य इव चातकः
His mind simply became still, free from restlessness, withdrawing from the many fleeting pleasures, like a cātaka bird turning away from the earth.