यशःप्रभृतिना यस्मै हेतुनैव विना पुनः । भुवि भोगा न रोचन्ते स जीवन्मुक्त उच्यते
He for whom, without any cause such as fame or wealth, pleasures on earth no longer appeal—he is called liberated while living.
ज्ञेयं यावन् न विज्ञातं तावत् तात न जायते । विषयेष्व् अरतिर् जन्तोर् मरुभूमौ लता यथा
As long as the knowable has not been realized, O dear one, so long does a being not develop dispassion for sense objects, just as a creeper does not grow in a desert.
अत एव हि विज्ञातज्ञेयं विद्धि रघूद्वह । यद् एनं रञ्जयन्त्य् एता न रम्या भोगभूमयः
Therefore, O descendant of Raghu, know that one who has realized the knowable is such that these unpleasing fields of enjoyment no longer delight him.
रामो यद् एतज् जानाति तद् वस्त्व् इत्य् एव सन्मुखात् । आकर्ण्य चित्तविश्रामो राघवस्योपजायते
Whatever Rama learns as true reality, upon hearing it directly, brings repose to the mind of Raghava.
केवलं केवलीभावविश्रान्तिं समपेक्षते । रामबुद्धिश् शरल्लक्ष्मीर् जलविश्रमणं यथा
The mind of Rama seeks only the repose found in pure, undivided being, just as the beauty of autumn seeks rest in water.
अत्रास्य चित्तविश्रान्त्यै राघवस्य महात्मनः । युक्तिं कथयतु श्रीमान् वसिष्ठो भगवान् अयम्
Here, for the repose of the mind of the great-souled Raghava, let the illustrious sage Vasistha speak his reasoning.
रघूणाम् एष सर्वेषां प्रभुः कुलगुरुस् सदा । सर्वज्ञस् सर्वदर्शी च त्रिकालामलदर्शनः
He is the lord and family preceptor of all the Raghu dynasty; ever all-knowing, all-seeing, and perceives the three times with flawless clarity.
वसिष्ठ भगवन् पूर्वं कच्चित् स्मरसि यत् स्वयं । आवयोर् वैरशान्त्यर्थं श्रेयसे च महात्मनाम्
Vasiṣṭha, revered one, do you recall what you yourself once taught, for the sake of ending enmity between us and for the welfare of the great souls?
निषधाद्रेर् मुनीनां च सानौ सरलसङ्कुले । उपदिष्टं भगवता ज्ञानं पद्मभुवा बहु
On the summit of Niṣadha mountain, amidst the cluster of pines, the blessed one, Padmabhū (Brahmā), imparted abundant knowledge to the sages.
येन युक्तिमता ब्रह्मञ् ज्ञानेनेयं हि वासना । संसारी नूनम् आयाति शमं श्यामेव भास्वता
By which, O wise Brahman, when one is endowed with discernment, this tendency is transformed by knowledge; the worldly person surely attains tranquility, just as darkness is dispelled by sunlight.
तद् एव युक्तिमज् ज्ञेयं रामायान्तेनिवासिने । ब्रह्मन्न् उपदिशाशु त्वं येन विश्रान्तिम् एष्यति
That very method of knowledge should be taught to Rāma, who resides here; O Brahman, instruct him swiftly, by which he will attain repose.
कदर्थना च नैवैषा रामो हि गतकिल्बिषः । निर्मले मकुरे वक्त्रम् अयत्नेनैव बिम्बति
There is no need for persuasion; Rāma is free from impurity. His face is reflected effortlessly in a spotless mirror.
तज् ज्ञानं स च शास्त्रार्थस् तद् वैदग्ध्यम् अखण्डितम् । सच्छिष्याय विरक्ताय साधो यद् उपदिश्यते
That knowledge, the meaning of scripture, and that unbroken skill—all these are to be imparted to the noble disciple who is detached.
अशिष्यायाविरक्ताय यत् किञ्चिद् उपदिश्यते । तत् प्रयात्य् अपवित्रत्वं गोक्षीरं श्वदृताव् इव
Whatever is taught to one who is not a disciple and not detached, becomes impure, like cow's milk mixed with a dog's saliva.
वीतरागभयक्रोधा निर्ममा गलितैनसः । वदन्ति त्वादृशा यत् तु तत्र विश्राम्यतीह धीः
Those who are free from passion, fear, and anger, who are without possessiveness and have shed all impurity—what such as you declare, upon that alone does the mind here find rest.
इत्य् उक्ते गाधिपुत्रेण व्यासनारदपूर्वकाः । मुनयस् ते तम् एवार्थं साधु साध्व् इत्य् अपूजयन्
When the son of Gadhi had spoken thus, the sages, led by Vyasa and Narada, praised that very statement, saying, 'Well said, well said.'
अथोवाच महातेजा राज्ञः पार्श्वे व्यवस्थितः । ब्रह्मेव ब्रह्मणः पुत्रो वसिष्ठो भगवान् मुनिः
Then the illustrious sage Vasistha, radiant with great energy and standing by the king's side like Brahma's own son, spoke.
मुने यद् आदिशसि मे तद् अविघ्नं करोम्य् अहम् । कस् समर्थस् समर्थो ऽपि सतां लङ्घयितुं वचः
O sage, whatever you instruct me, I shall carry out without obstacle; for who, even if capable, would dare to transgress the words of the virtuous?
अहं हि राजपुत्राणां रामादीनां मनस्तमः । ज्ञानेनापनयाम्य् अद्य दीपेनेव निशातमः
For I shall today dispel the darkness of mind in the royal princes, beginning with Rama, by means of knowledge, just as a lamp removes the darkness of night.
स्मराम्य् अखण्डितं सर्वं संसारभ्रमशान्तये । निषधाद्रौ पुरा प्रोक्तं यज् ज्ञानं पद्मजन्मना
I recall, without interruption, all the knowledge once spoken by the lotus-born for the pacification of the delusion of worldly existence on Mount Nishadha.
इति निगदितवान् असौ महात्मा परिकरबन्धगृहीतवन्द्यतेजाः । अकथयद् इदम् अज्ञतोपशान्त्यै परमपदैकविबोधनं वसिष्ठः
Thus spoke that great soul, whose brilliance was honored by the assembly of attendants; Vasistha narrated this supreme teaching, which brings the highest realization, for the removal of ignorance and attainment of peace.
पूर्वम् उक्तं भगवता यज् ज्ञानं पद्मजन्मना । सर्गादौ लोकशान्त्यर्थं तद् इदं कथयाम्य् अहम्
The knowledge once spoken by the blessed lotus-born at the beginning of creation for the peace of the world—this I shall now relate.
कथयिष्यसि विस्तीर्णां भगवन् मोक्षसंहितां । इमं तावत् क्षणं जातं संशयं मे निवारय
O venerable one, you will narrate the extensive scripture of liberation; for now, dispel this doubt that has arisen in me.
पिता शुकस्य सर्वज्ञो गुरुर् व्यासो महामुनिः । विदेहमुक्तो न कथं कथं मुक्तस् सुतो ऽस्य सः
The father of Śuka is the all-knowing sage Vyāsa, the great ascetic; he is liberated beyond the body, so how is it that his son is also liberated?
परमार्कप्रकाशान्तस् त्रिजगत्त्रसरेणवः । उत्पत्योत्पत्य लीना ये न सङ्ख्याम् उपयान्ति ते
Within the supreme radiance of the sun, countless particles of the three worlds arise and dissolve, yet they never reach a number that can be counted.
वर्तमाने च यास् सन्ति त्रैलोक्यगणकोटयः । शक्यन्ते नैव सङ्ख्यातुं ताश् च काश्चन केनचित्
Even now, there exist innumerable multitudes within the three worlds; they cannot be counted, nor can anyone enumerate even a few of them.
भविष्यन्ति पराम्भोधौ जगत्सर्गतरङ्गकाः । ये तांश् च परिसङ्ख्यातुं सङ्कथैव न विद्यते
In the future, waves of creation will arise in the vast ocean of the supreme; to count them all, there is simply no means.
या भूता या भविष्यन्त्यो जगत्सर्गपरम्पराः । तासां विचारणं युक्तं वर्तमानासु का कथा
Those that have existed and those yet to come in the succession of world creations—considering them is reasonable, but what can be said of those presently existing?
तिर्यक्पुरुषदेवादेर् यो यो राम विनश्यति । तस्मिन्न् एव प्रदेशे ऽसौ तदैवेदं प्रपश्यति
Whatever among animals, humans, or gods perishes, O Rāma, in that very place, it perceives this very reality.
आतिवाहिकनाम्नान्तस् स्वहृद्य् एव जगत्त्रयम् । व्योम्नि चित्तशरीरेण व्योमात्मानुभवत्य् अजः
Within the heart itself, under the name of the subtle vehicle, the three worlds exist; in the sky, with the body of mind, the unborn one experiences the essence of space.