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.
एकदा सो ऽमलप्रज्ञो मेराव् एकान्तसंस्थितम् । पप्रच्छ पितरं भक्त्या कृष्णद्वैपायनं मुनिम्
Once, that pure-minded one, while staying alone on Mount Meru, respectfully asked his father, the sage Kṛṣṇadvaipāyana, with devotion.
संसाराडम्बरम् इदं कथम् अभ्युत्थितं मुने । कथं च प्रशमं याति कियत् कस्य कदेति च
O sage, how has this display of worldly existence arisen? How does it come to rest, and for how long, for whom, and when?
इति पृष्टेन मुनिना व्यासेनाखिलम् आत्मजे । यथावद् अमलं प्रोक्तं वक्तव्यं विदितात्मना
Thus questioned by his son, the sage Vyāsa, who knew the Self, spoke to him everything pure and appropriate that ought to be said.
अज्ञासिषं पूर्वम् एतद् अहम् इत्य् अथ तत्पितुः । स शुकश् शुद्धया बुद्ध्या न वाक्यं बह्व् अमन्यत
I had previously learned this from my father, but Śuka, with his pure intellect, did not regard those words as many or significant.
व्यासो ऽपि भगवान् बुद्ध्वा पुत्राभिप्रायम् ईदृशम् । प्रत्युवाच पुनः पुत्रं नाहं जानामि तत्त्वतः
The venerable Vyāsa, understanding his son's intention, replied again to him: 'I do not know this truly.'
जनको नाम भूपालो विद्यते वसुधातले । यथावद् वेत्त्य् असौ वेद्यं तस्मात् सर्वम् अवाप्स्यसि
There is a king named Janaka on earth; he knows the subject thoroughly. From him, you will obtain everything.
पित्रेत्य् उक्तश् शुकः प्रायात् सुमेरोर् वसुधातलम् । विदेहनगरीं प्राप जनकेनाभिपालिताम्
Thus addressed by his father, Śuka departed from the slopes of Mount Sumeru and reached the city of Videha, which was ruled by Janaka.
आवेदितो ऽसौ याष्टीकैर् जनकाय महात्मने । द्वारि व्याससुतो राजञ् शुको ऽत्र स्थितवान् इति
He was announced by the gatekeepers to the great-souled Janaka: 'O King, the son of Vyāsa, Śuka, is standing at the gate.'
जिज्ञासार्थं शुकस्यासाव् आस्ताम् एवेत्य् अवज्ञया । उक्त्वा बभूव जनकस् तूष्णीं सप्तदिनान्य् अपि
Desiring to test Śuka, Janaka, with a sense of disregard, said, 'Let him wait,' and remained silent for seven days.
ततः प्रवेशयाम् आस जनकश् शुकम् अङ्गनम् । तत्राहानि स सप्तैव तथैवावसद् उन्मनाः
Then Janaka had Śuka brought into the courtyard, where he stayed, absorbed in thought, for another seven days in the same manner.