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.
महतां नित्यतृप्तानां तज्ज्ञानां भावितात्मनाम् । ईप्सितान्तं प्रयातानां नोपकुर्वन्ति सिद्धयः
For the great ones who are ever content, who possess true knowledge, whose minds are purified, and who have reached their desired end, accomplishments offer no benefit.
अयं मे संशयो ब्रह्मन् वीतहव्यस्य सा तनुः । क्रव्यादैर् न कथं भुक्ता कथं क्लिन्ना न भूतले
O Brahman, I have this doubt: how is it that Vītahavya's body was not eaten by wild beasts, nor did it decay on the ground?
तदैव वीतहव्यो ऽसौ कथं च न गतः प्रभो । विदेहमुक्ततां शीघ्रं यथावद् इति मे वद
At that very moment, how did Vītahavya not immediately attain bodiless liberation, O Lord? Tell me this properly.
या संविद् वलिता साधो वासनामलतन्तुना । सुखदुःखदशादाहभागिनी भवतीह सा
O noble one, that consciousness which is entwined with the subtle thread of latent impressions becomes the experiencer here of pleasure and pain, and the states of waking and so on.
निर्मुक्तवासना शुद्धसंविन्मात्रमयी तु या । तनुस् तिष्ठति तच्छेदे शक्ता नेह हि केचन
When all tendencies have been abandoned and only pure consciousness remains, the body persists after its severance, but no power remains here.
शृणु युक्त्या यया योगितनुश् छेदादिभिर् भ्रमैः । नाक्रम्यते महाबाहो बहुवर्षशतैर् अपि
Hear by what reasoning, O mighty-armed one, the yogi’s body is not affected by cutting or other disturbances, even after hundreds of years.
चेतः पदार्थे पतति यस्मिन् यस्मिन् यदा यदा । तन्मयं तद् भवत्य् आशु तस्मिंस् तस्मिंस् तदा तदा
Wherever and whenever the mind falls upon any object, it quickly becomes of that very nature at that very time and place.
तथा दृष्टारि हि मनो विकारम् उपगच्छति । दृष्टमित्रं च हृद्यत्वं स्वयम् एवाभिपद्यते
Thus, when the mind perceives an enemy, it takes on agitation; when it perceives a friend, it naturally assumes a sense of affection.
रागद्वेषविहीने तु पथिके पादपे गिरौ । भवत्य् अरागविद्वेषं स्वयम् इत्य् अनुभूयते
But for the traveler who is free from attachment and aversion, whether with a tree or on a mountain, non-attachment and non-aversion arise naturally and are experienced as such.
मृष्टे लौल्यम् उपादत्ते दुर्भोज्ये याति नस्पृहाम् । वैरस्यं याति कटुनि स्वयम् इत्य् अनुभूयते
One develops craving for delicious food, feels no desire for poor food, and experiences distaste for something bitter—this is naturally experienced.