दशकोटीश् च वर्षाणाम् अनुशास्य जगत्त्रयम् । अन्ते विरक्ततां प्राप्तम् उपशान्तं बडेर् मनः
After governing the three worlds for ten crore years, in the end, Baḍa’s mind attained dispassion and tranquility.
ऊहापोहसहस्राणि भावाभावशतानि च । बडिना परिदृष्टानि क्व समाश्वासम् एत्व् असौ
Thousands of speculations and refutations, and hundreds of states of being and non-being, were witnessed by Baḍa; where now could he find comfort?
भोगाभिलाषं सन्त्यज्य बडिस् सम्पूर्णमानसः । आत्मारामस् स्थितो नित्यम् अद्य पातालकोटरे
Having abandoned desire for enjoyment, Baḍa, with a mind fully satisfied, remains always established in self-delight, today in the depths of the netherworld.
पुनर् एतेन बडिना जगद् इन्द्रतयाखिलम् । अनुशास्यम् इदं राम बहून् वर्षगणान् इह
Again, by Baḍa, this entire world was governed as Indra for many years here, O Rāma.
न तस्येन्द्रपदप्राप्त्या तुष्टिस् समुपजायते । न तस्य स्वपदभ्रंशाद् उद्वेग उपजायते
Neither does satisfaction arise for him from attaining the position of Indra, nor does anxiety arise for him from losing his own position.
स समस् सर्वभावेषु सर्वदैवोदिताशयः । सम्प्राप्तम् आहरन् स्वस्थ आकाश इव तिष्ठति
He is equal in all states, always acting with divine intent; whatever comes, he receives calmly and remains like the sky.
बडिविज्ञानसम्प्राप्तिर् एषा ते कथिता मया । एतां दृष्टिम् अवष्टभ्य त्वम् अप्य् अभ्युदितो भव
This attainment of Baḍa’s knowledge has been described to you by me; holding to this vision, you too become elevated.
बडिवत् स्वविवेकेन नित्यो ऽहम् इति निश्चयात् । पदम् आसादयाद्वन्द्वं पौरुषेणैव राघव
Like Baḍi, through one's own discernment and the conviction 'I am eternal,' attain the state beyond duality by your own effort, O Rāghava.
द्वे चाष्टौ चैव वर्षाणां कोटीर् भुक्त्वा जगत्त्रयम् । अन्ते वैरस्यम् आपन्नो बडिर् अप्य् असुरोत्तमः
Having enjoyed the three worlds for eighty million years, Baḍi, the foremost among asuras, ultimately became disinterested.
तस्माद् अवश्यवैरस्यं भोगपूगम् अरिन्दम । सन्त्यज्य सततानन्दम् अवैरस्यपदं व्रज
Therefore, O conqueror of foes, dispassion is inevitable after the multitude of enjoyments; renounce them and attain the state of constant bliss that is free from attachment.
इमा दृश्यदृशो राम नानाकारविकारदाः । न काश्चन तवात्मीया दूराच् छैलशिला इव
These visible and invisible things, O Rāma, bring about various forms and changes; none of them belong to you, just as distant mountain stones do not.
धावमानम् इहामुत्र लुठितं लोकवृत्तिषु । संस्थापय निबध्यैतन् मनो हृदयकोटरे
Establish and bind your mind in the innermost heart, which wanders here and there, rolling amidst worldly activities.
चिदादित्यो भवान् एव सर्वत्र जगति स्थितः । कः परस् ते क आत्मीयः परिस्खलसि किं मुधा
You alone are the sun of consciousness, present everywhere in the world; who is other, who is yours, why do you wander in vain?
त्वम् अनन्तो महाबाहुस् त्वम् आद्यः पुरुषोत्तमः । त्वं पदार्थशताकारैः परिस्फूर्जसि चिद्वपुः
You are infinite, O mighty-armed, you are the primordial, supreme person; you shine forth as consciousness in hundreds of forms of objects.
त्वयि सर्वम् इदं प्रोतं जगत् स्थावरजङ्गमम् । बोधे नित्योदिते शुद्धे सूत्रे मणिगणो यथा
All this world, both moving and unmoving, is strung upon you; in the ever-rising, pure awareness, like a cluster of jewels on a thread.
न जायसे न म्रियसे त्वम् अजः पुरुषो विराट् । चिच् छुद्धो जन्ममरणभ्रान्तयो मा भवन्तु ते
You are not born, nor do you die; you are the unborn, vast Person—pure consciousness. May the delusions of birth and death not arise in you.
समस्तजन्मरोगाणां प्रविचार्य बलाबलम् । तृष्णाम् उत्सृज्य भोगानां भोक्तैव भव केवलम्
Reflecting on the strengths and weaknesses of all forms of birth and disease, abandoning craving for enjoyments, become solely the experiencer.
त्वयि स्थिते जगन्नाथे चिदादित्ये सदोदिते । इदम् आभासते सर्वं संसारस्वप्नमण्डलम्
When you abide as the Lord of the universe, the sun of consciousness ever risen, this entire realm—the world, the circle of dream—appears.
मा विषादं कृथा व्यर्थं सुखदुःखैषणा न ते । शुद्धश् चिद् असि सर्वात्मा सर्ववस्त्ववभासकः
Do not fall into useless despair; the pursuit of pleasure and pain is not for you. You are pure consciousness, the Self of all, the revealer of all things.
पूर्वम् इष्टम् अनिष्टं त्वम् अनिष्टं चेष्टम् इत्य् अपि । परिकल्प्य तदभ्यासात् ततो ऽपि द्वे परित्यज
What you previously desired or did not desire, and what you now do not desire but pursue—having imagined these and practiced accordingly, abandon even those two.
इष्टानिष्टदृशोस् त्यागे समतोदेति शाश्वती । तया हृदयवर्तिन्या पुनर् जन्तुर् न जायते
When the vision of pleasant and unpleasant is relinquished, eternal equanimity arises; with that established in the heart, the being is not born again.
येषु येषु प्रदेशेषु मनो मज्जति बालवत् । तेभ्यस् तेभ्यस् समुद्धृत्य तद् धि तत्त्वे निवेशयेत्
Wherever the mind, like a child, becomes absorbed in various places, from each of those, withdraw it and establish it in the truth.
एवम् अभ्यागताभ्यासं मनोमत्तमतङ्गजम् । निबध्य सर्वभावेन परं श्रेयो ऽधिगम्यते
Thus, by repeated practice, restraining the elephant of the mind with all your being, the highest good is attained.
मा शठैर् अयथार्थज्ञैर् मिथ्यादृष्टिहताशयैः । धूर्तसङ्कल्पविक्रीतैर् विमूढैस् समतां गमः
Do not seek equality with the deceitful, those who do not know reality, whose hopes are ruined by false views, whose intentions are corrupted by cunning, and who are deluded.
अकिञ्चनात् स्वनिर्णीतौ लम्बमानात् परोक्तिषु । न मौर्ख्याद् अधिको लोके कश्चिद् अस्तीह दुःखदः
There is no one in this world more foolish and a greater bringer of sorrow than he who, lacking everything, relies on the judgments of others instead of his own discernment.
त्वम् एतद् अविवेकाभ्रम् उदितं हृदयाम्बरे । विवेकपवनेनाशु दूरं नय महामते
O wise one, swiftly dispel from the sky of your heart this cloud of confusion that has arisen from lack of discrimination, by the wind of discernment.
आत्मनैव प्रयत्नेन यावद् आत्मावलोकने । न कृतो ऽनुग्रहस् तावन् न विचारोदयो भवेत्
Until one makes effort oneself to observe the self, there is no bestowal of grace, and until then, inquiry does not arise.
वेदवेदान्तशास्त्रार्थतर्कदृष्टिभिर् अप्य् अयम् । नात्मा प्रकटताम् एति यावन् न स्वम् अवेक्षणम्
Even through the insight of the Vedas, Vedanta, and logical reasoning, the self does not become evident until one observes oneself.
त्वम् आत्मन्य् आत्मना राम प्रसादे समवस्थितः । प्राप्तो ऽसि विततं बोधं मद्वचांस्य् अवबुध्यसे
O Rama, established in your own self by your own self, with grace, you have attained expansive knowledge and understand my words.
विकल्पांशविहीनस्य त्वयैषा चिद्विवस्वतः । गृहीता वितता व्याप्तिर् मदुक्ता परमात्मनः
By you, free from the fragments of imagination, this all-pervading expanse of consciousness, which I have described as the supreme self, has been grasped.