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.
न तस्यार्थो नभोगत्या न सिद्ध्या न च भोगकैः । न प्रभावेण नो मानैर् नाशामरणजीवितैः
For him, there is no purpose in enjoyment, nor in attainment, nor in objects of pleasure; not in power, nor in honor, nor in destruction, death, or life.
नित्यतृप्तः प्रशान्तात्मा वीतरागो विवासनः । आकाशसदृशाकारस् तज्ज्ञ आत्मनि तिष्ठति
Ever content, with a tranquil mind, free from passion and desires, his nature like the sky, that knower abides in the Self.
अशङ्कितोपयातेन दुःखेन च सुखेन च । तृप्यत्य् अपगतासङ्गो जीवेन मरणेन च
He, detached, finds satisfaction neither in sorrow nor in happiness, whether approached by them without fear, nor in living or dying.
समुद्रसरिदापातक्रमसम्प्राप्तवस्तुना । समेन विषमेणापि तिष्ठत्य् आत्मानम् अर्चयन्
Like the ocean or a river receiving whatever comes, he remains the same even in adversity, honoring his own Self.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिद् अर्थव्यपाश्रयः
For him, there is no purpose in action nor in inaction here; nor does he depend on anything in all beings for any purpose.
यस् तु वा भावितात्मापि सिद्धिजालानि वाञ्छति । स सिद्धिसाधकैर् द्रव्यैस् तानि साधयति क्रमात्
But if someone, even with a cultivated mind, desires powers, he attains them gradually by means and substances that produce such powers.
सिध्यतीत्थम् इदं युक्त्यैवेत्य् अयं नियतेः क्रमः । त्र्यक्षादिभिस् सुरवरैर् व्यर्थीकर्तुम् न शक्यते
This attainment comes only by proper means—such is the order of destiny; not even the best of gods like Tryaksha can make it otherwise.
स्वभाव एष वस्तूनां स्वतस् सिद्धो हि नान्यतः । नियतिं न जहात्य् एव शशाङ्क इव शीतताम्
This is the inherent nature of things, established in themselves and not otherwise; destiny never abandons its course, just as the moon does not abandon its coolness.
सर्वज्ञो ऽपि समर्थो ऽपि माधवो ऽपि हरो ऽपि वा । अन्यथा नियतिं कर्तुं न शक्तः कश्चिद् एव हि
Even if one is all-knowing, capable, whether Mādhava or Hara, no one at all is able to alter destiny in any other way.
द्रव्यकालक्रियामन्त्रप्रयोगानां स्वभावजाः । एतास् ताश् शक्तयो राम यद् व्योमगमनादिकम्
O Rāma, these powers such as flying in the sky arise naturally from the combination of substances, time, actions, and the use of mantras.