तस्य देहद्रुमान्तस्स्थं त्यक्त्वा हृन्नीडम् आययुः । प्रोड्डीय प्राणविहगा यन्त्रोन्मुक्ताश्मवन् नभः
The life-birds, having abandoned their nest in the heart of the tree of his body, soared upward, released from their mechanism, like stones freed from a device, into the sky.
भूतेष्व् एव प्रविष्टानि भूतानि सकलान्य् अलम् । मांसास्थियन्त्रं देहस् तु वनावनितले ऽवसत्
All the elements entered into their respective elements; the body, made of flesh, bone, and mechanism, remained on the forest floor.
चिदर्णवं प्रविष्टा चिद् धातवो धातुषु स्थिताः । स्वे स्वरूपे स्थितं सर्वं मुनाव् उपशमं गते
Consciousness entered the ocean of consciousness; the elements abided in their own elements; everything remained in its own nature when the sage attained tranquility.
एषा ते कथिता राम विचारशतशालिनी । विश्रान्तिर् वीतहव्यस्य प्रज्ञयैतां विवेचय
This, O Rāma, is the account told to you, rich in hundreds of reflections: the repose of Vītahavya; discern this with your wisdom.
एवम्प्रकारया युक्त्या स्वविचारणयेद्धया । तत्त्वम् आलोक्य तत्सारम् आतिष्ठोत्थाय राघव
By reasoning in this manner, with your own inquiry, having perceived the essence of reality, establish yourself in its core, O Rāghava.
यद् एतद् अखिलं राम भवते वर्णितं मया । यद् इदं वर्णयाम्य् अन्यद् वर्णयिष्यामि यच् च वा
Whatever has been described to you, O Rāma, and whatever else I describe or will describe, all of it is for you.
त्रिकालदर्शिना नित्यं चिरं च किल जीवता । विचारितं च दृष्टं च मया तद् अखिलं स्वयम्
Having always possessed the vision of the three times, and having lived for a long time, I have examined and directly seen all this myself.
तद् एताम् अमलां दृष्टिम् अवलम्ब्य महामते । ज्ञानम् आसादय परं ज्ञानान् मुक्तिर् हि लभ्यते
Therefore, O great-minded one, relying on this pure insight, attain supreme knowledge; for liberation is indeed gained through knowledge.
ज्ञानान् निर्दुःखतोदेति ज्ञानाद् अज्ञानसङ्क्षयः । ज्ञानाद् एव परा सिद्धिर् नान्यस्माद् राम वस्तुतः
From knowledge arises freedom from suffering; by knowledge, ignorance is destroyed; truly, O Rama, the highest accomplishment comes only from knowledge, not from anything else.
ज्ञानेन सकलान् पाशान् विनिकृत्य समन्ततः । शातिताशेषचित्ताद्रिर् वीतहव्यो मुनीश्वरः
By knowledge, having severed all bonds on every side, the sage Vītahavya, with the mountain of his mind completely shattered, became free.
वीतहव्यात्मिका संवित् सङ्कल्पजगतीति सा । अनुभूतवती विश्वम् इदम् एव च तज् जगत्
The consciousness that is Vītahavya is the world produced by thought; having experienced this, he realized that this very universe is that world.
वीतहव्यो मनोमात्रं मनो ऽहं त्वम् इमे ऽद्रयः । मनो जगद् इदं कृत्स्नम् अन्यतानन्यते ऽत्र के
Vītahavya is merely mind; the mind is 'I', 'you', and these mountains; this entire world is mind—who here is truly other or separate?
अधिगतपरमार्थः क्षीणरागादिदोषस् सकलमलविकारोपाधिभङ्गाद् अतीतः । चिरम् अनुसृतम् अन्यैस् स्वं स्वभावं विवेकी पदम् अमलम् अनन्तं प्राप्तवाञ् शान्तशोकः
Having realized the highest truth, with passions and faults exhausted, freed from all impurities, changes, and limitations, and having long pursued his own nature as others do, the discerning one attained the pure, infinite state, his sorrow stilled.
वीतहव्यवद् आत्मानं नीत्वा विदितवेद्यताम् । वीतरागभयद्वेषस् तिष्ठ राघव कर्मसु
Having brought your self, like Vītahavya, to the state of being known, remain engaged in action, O Raghava, free from passion, fear, and aversion.
त्रिंशद्वर्षसहस्राणि विजहार यथा मुनिः । वीतहव्यो वीतशोकस् तथा विहर राघव
For thirty thousand years, the sage Vitahavya lived free from sorrow; in the same way, Raghava, you too should dwell without grief.
अन्ये राजन्यमुनयो ज्ञातज्ञेया महाधियः । यथावसन् स्वराज्येषु तथावस महामते
Other royal sages, possessing great wisdom and knowing what is to be known, have lived in their own kingdoms as they were; so too, O wise one, should you reside.
सुखदुःखक्रमैर् आत्मा न कदाचन गृह्यते । सर्वगो ऽपि महाबाहो किं मुधा परिशोचसि
The self is never grasped through the succession of pleasure and pain; though all-pervading, O mighty-armed one, why do you grieve in vain?
बहवो विदितात्मानो विहरन्तीह भूतले । न केचन वशं याता दुःखस्याङ्ग भवान् इव
Many who have realized the self live freely on this earth; none of them, O dear one, have come under the sway of sorrow as you have.
स्वस्थो भव भवोदारस् समो भव सुखी भव । सर्वगस् त्वं त्वम् आत्मैव तव नास्ति पुनर्भवः
Be established in yourself, be noble in the world, be happy; you are all-pervading, you are the self alone, for you there is no rebirth.
हर्षामर्षविकाराणां जीवन्मुक्ता भवादृशः । न केचन वशं यान्ति मृगेन्द्राश् शाखिनाम् इव
Those liberated while living, like you, are not subject to the changes of joy, anger, or other modifications, just as lions among trees are not subdued.
अनेनैव प्रसङ्गेन संशयो ऽयं ममोदितः । शरत्काल इवाम्भोदं तं मे त्वं तनुतां नय
By this very discussion, a doubt has arisen in me, like a cloud in autumn; dispel it for me.
जीवन्मुक्तशरीराणां कथम् आत्मविदां वर । शक्तयो नेह दृश्यन्ते आकाशगमनादिकाः
O best of those who know the self, why are powers such as moving through the sky not seen here in the bodies of the liberated while living?
आकाशगमनादीनि यान्य् एतानि रघूद्वह । कर्माणि ताः पदार्थानां सहजाः खलु शक्तयः
O descendant of Raghu, acts such as moving through the sky and others—these are indeed the innate powers of objects.
यद् विचित्रं क्रियाजालं दर्श्यते गोप्यते पुनः । राम वस्तुस्वभावो ऽसौ न तद् आत्मविदां मतम्
Whatever intricate web of actions is displayed or concealed, O Rama, that is the nature of the object; it is not the view of those who know the Self.
अनात्मविद् अमुक्तो ऽपि नभोविहरणादिकम् । द्रव्यकर्मक्रियाकालशक्त्याप्नोत्य् एव राघव
Even one who does not know the Self and is not liberated, O Raghava, attains the power of time, substance, action, and movement through the sky.
नात्मज्ञस्यैष विषय आत्मज्ञो ह्य् आत्मवान् स्वयम् । आत्मनात्मनि सन्तृप्तो नाविद्याम् अनुधावति
This is not the domain of the knower of the Self; for the knower of the Self is self-possessed, satisfied within himself, and does not pursue ignorance.
ये केचन जगद्भावास् तान् अविद्याकृतान् विदुः । कथं तेषु किलात्मज्ञस् त्यक्ताविद्यो निमज्जति
Whatever existences there are in the world, they are known to be produced by ignorance; how could a knower of the Self, who has abandoned ignorance, become immersed in them?
अविद्याम् अपि ये युक्त्या साधयन्ति सुखात्मिकाम् । ते ह्य् अविद्याकृता एव न त्व् आत्मज्ञास् तथाक्रमाः
Those who, by reasoning, establish even ignorance as having the nature of happiness, are indeed created by ignorance; but knowers of the Self do not proceed in that way.
तत्त्वज्ञो वाप्य् अतत्त्वज्ञो यः कालद्रव्यकर्मभिः । यथाक्रमं प्रयतते तस्येन्द्रत्वादि सिध्यति
Whether one knows the truth or not, whoever acts according to time, substance, and action, achieves, in due course, status such as Indra and others.
आत्मज्ञस् त्व् इह सर्वस्माद् अतीतो विगतैषणः । आत्मन्य् एव हि सन्तुष्टो न करोति न चेहते
But here, the knower of the Self transcends everything, free from desire; satisfied in the Self alone, he neither acts nor strives.