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.
यथा विषाणि निघ्नन्ति मदयन्ति मधूनि च । वमयन्ति च भुक्तानि मदनानि फलानि च
Just as poisons kill, intoxicating drinks cause intoxication, and emetic fruits, when eaten, induce vomiting,
तथा स्वभाववशतो द्रव्यकालक्रियाक्रमाः । नियतं साधयन्त्य् आशु प्रयोगं युक्तियोगजाः
In the same way, the sequences of substances, time, and actions, when properly applied with reasoning, swiftly produce their inevitable results due to their own nature.
एतस्मात् समतीतस्य युक्त्या युक्तस्य राघव । आत्मज्ञानस्य नास्त्य् एव कर्तृता नाप्य् अकर्तृता
Therefore, O Rāghava, for one who has transcended this through reasoning and is established in self-knowledge, there is truly neither doership nor non-doership.
द्रव्यमन्त्रक्रियाकालयुक्तयस् साधुसिद्धिदाः । परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन
Combinations of substances, mantras, actions, and time may grant worldly accomplishments, but none of them assist in attaining the supreme state of the Self.
यस्येच्छा विद्यते काचित् स सिद्धिं साधयत्य् अलम् । आत्मज्ञानस्य पूर्णत्वान् नेच्छा सम्भवति क्वचित्
Whoever has any desire at all may accomplish some attainment, but because self-knowledge is complete, no desire arises anywhere.
सर्वेच्छाजालसंशान्ताव् आत्मलाभोदयो हि यः । तद्विरुद्धा कथं तस्माद् इच्छा सञ्जायते ऽनघ
For one in whom the net of all desires has been quieted, the realization of the Self arises; how, then, O sinless one, could any desire contrary to that arise?
या योदेति च यस्येच्छा स तया यतते तथा । यथा कालं तद् आप्नोति ज्ञो वाप्य् अज्ञतरो ऽपि वा
Whatever desire arises in someone, he strives accordingly with that; and, in due time, he attains it—whether he is wise or unwise.
वीतहव्येन यतितं नाजातेच्छेन किञ्चन । जातेच्छेनाशु यतितं प्रोत्थितो ऽसौ यथावनेः
Vītahavya did not achieve anything without desire; but when desire arose, he quickly exerted himself, rising up as if from the earth.
एवं कालक्रियाद्रव्यकर्मयुक्तिस्वभावजाः । यथेष्टम् एव सिध्यन्ति सिद्धयस् स्वाः क्रमार्जिताः
Thus, accomplishments that arise from time, action, substance, method, and inherent nature come to fruition as desired, each in its own sequence.
याः फलावलयो येन सम्प्राप्तास् सिद्धिनामिकाः । तास् तेनाधिगता राम निजात् प्रयतनद्रुमात्
Whatever fruits or results, called 'accomplishments,' are attained by someone, O Rāma, they are gained by him from the tree of his own effort.