राम सर्वप्रयत्नेन तस्मिन् परमपावने । पदे स्थितिम् उपायासि यथा कुरु तथानघ
Rama, by every possible effort, establish yourself in that supremely pure state, O sinless one, in whatever way you can.
तद् अमलम् अजरं तद् आत्मतत्त्वं तदवगताव् उपशान्तिम् एति चेतः । अवगतविततैकतत्स्वरूपो भव भवमुक्त सदोदितश् चिराय
When that stainless, undecaying essence of the Self is realized, the mind attains peace; become ever established in that one, all-pervading nature, liberated from worldly existence.
एतानि तानि प्रोक्तानि त्वया बीजानि मानद । कतमस्य प्रयोगेण शीघ्रं तत् प्राप्यते पदम्
O bestower of honor, these various seeds have been described by you; by the application of which one is that supreme state attained quickly?
एतेषां दुःखबीजानां प्रोक्तं यद् यन् मयोत्तरम् । तस्य तस्य प्रयोगेण शीघ्रम् आसाद्यते पदम्
Of these seeds of suffering, whatever I have described as the highest, by the application of each, that state is quickly attained.
सत्तासामान्यकोटिस्थे झगित्य् एव पदे यदि । पौरुषेण प्रयत्नेन बलात् सन्त्यज्य वासनाः
If, by force of personal effort, you swiftly abandon desires and stand firm in the state that is the common essence of existence,
स्थितिं बध्नासि तत्त्वज्ञ क्षणम् अप्य् अक्षयात्मिकाम् । क्षणे ऽस्मिन्न् एव तत् साधु पदम् आसादयस्य् अलम्
O knower of truth, if you bind yourself even for a moment to that imperishable state, then in this very moment you attain that supreme state—enough!
सत्तासामान्यरूपे वा करोषि स्थितिम् अङ्ग चेत् । तत् किञ्चिदधिकेनेह यत्नेनाप्नोषि तत् पदम्
Or, O dear one, if you establish yourself in the universal form of existence, then by even a little more effort here, you attain that state.
संवित्तत्त्वे कृतज्ञानो यदि तिष्ठसि वानघ । तद् यत्नेनाधिकेनोच्चैर् आसादयसि तत् पदम्
O sinless one, if, with knowledge, you abide in the essence of consciousness, then by greater and more intense effort, you reach that state.
संवेद्ये केवले ध्यानं न सम्भवति राघव । सर्वत्र सम्भवाद् अस्यास् संवित्तेर् एव सर्वदा
O Raghava, meditation is not possible upon the pure object of knowledge alone, for consciousness is always present everywhere and at all times.
यच् चिन्तयसि यद् यासि यत् तिष्ठसि करोषि वा । तत्र तत्र स्थिता संवित् संविद् एव तद् एव वा
Whatever you think, wherever you go, wherever you stand or whatever you do—in all these, consciousness abides; indeed, that alone is consciousness.
वासनासम्परित्यागे यदि यत्नं करोषि वा । तत् ते शिथिलतां यान्ति सर्वाधिव्याधयः क्षणात्
If you make an effort to completely abandon latent tendencies, then all afflictions and diseases become weakened for you in an instant.
पूर्वेभ्यस् तु प्रयत्नेभ्यो विषमो ऽयं हि संस्मृतः । दुस्साधो वासनात्यागस् सुमेरून्मूलनाद् अपि
But, compared to previous efforts, this is considered difficult; the abandonment of latent tendencies is harder even than uprooting Mount Sumeru.
यावद् विलीनं न मनो न तावद् वासनाक्षयः
So long as the mind is not dissolved, there is no destruction of latent tendencies.
तत्त्वज्ञानं मनोनाशो वासनाक्षय एव च । मिथः कारणतां गत्वा दुस्साधानि स्थितान्य् अतः
True knowledge, dissolution of the mind, and destruction of latent tendencies—these three are mutually causes of each other, and thus are difficult to accomplish.
तस्माद् राघव यत्नेन पौरुषेण विवेकिना । भोगेच्छां दूरतस् त्यक्त्वा त्रयम् एतत् समाश्रयेत्
Therefore, O Raghava, with diligent effort and discernment, having abandoned the desire for enjoyment from afar, one should resort to these three.
सर्व एते समं यावन् न स्वभ्यस्ता मुहुर् मुहुः । तावन् न पदसम्प्राप्तिर् भवत्य् अपि समाशतैः
All these are equal; unless they are practiced repeatedly, even after hundreds of attempts, the supreme state is not attained.
वासनाक्षयविज्ञानमनोनाशा महामतेः । समकालं चिराभ्यस्ता भवन्ति फलदा मुनेः
The knowledge that destroys latent tendencies, the dissolution of the mind, and profound wisdom—when these are practiced together for a long time by a sage, they bear fruit.
एकैकशो निषेव्यन्ते यद्य् एते चिरम् अप्य् अलम् । तन् न सिद्धिं प्रयच्छन्ति मन्त्राश् शकलिता इव
If these are pursued individually, even for a long time, they do not grant accomplishment, just as mantras that are recited in fragments are ineffective.
चिरकालोपचरिता अप्य् एते सुधियो ऽपि च । एकशः परम् अभ्येतुं न शक्तास् सैनिका इव
Even those of great intelligence, though they may have practiced these for a long time, are unable to attain the highest state by pursuing them one by one, like soldiers who cannot conquer alone.
समम् उद्योगम् आनीतास् सन्त एते हि धीमता । सम्सारारिं निकृन्तन्ति मूलाद् अपि भटा इव
But when these are undertaken together with effort by the wise, they cut down the enemy of worldly existence at the root, like warriors uprooting a foe.
वासनाक्षयविज्ञानमनोनाशाः प्रयत्नतः । समं सेव्यास् तव चिरं तेन तात न तप्यसे
Therefore, you should diligently practice together the knowledge that destroys latent tendencies, the dissolution of the mind, and effort; in this way, dear one, you will not suffer.
त्रिभिर् एभिश् चिराभ्यस्तैर् हृदयग्रन्थयो दृढाः । निश्शेषम् एव त्रुट्यन्ति बिसच्छेदाद् गुणा इव
By long practice of these three, even the firm knots of the heart are completely broken, just as the fibers of a lotus stalk are severed.
जन्मान्तरशताभ्यस्ता राम संसारसंस्थितिः । सा चिराभ्यासयोगेन विना न क्षीयते क्वचित्
O Rama, the persistence of worldly existence, practiced over hundreds of lifetimes, is never diminished except by long and sustained practice.
गच्छञ् शृण्वन् स्पृशञ् जिघ्रंस् तिष्ठञ् जाग्रत् स्वपन् सदा । श्रेयसे परमायास्य त्रयस्याभ्यासवान् भव
Whether walking, hearing, touching, smelling, standing, waking, or dreaming—always strive for the highest good by being devoted to the practice of these three.
वासनासम्परित्यागसमं प्राणनिरोधनं । विदुस् तत्त्वविदस् तस्मात् तद् अप्य् एवं समाहरेत्
The restraint of the breath is considered by the knowers of truth to be equal to the complete abandonment of latent tendencies; therefore, one should practice that in this very way.
वासनासम्परित्यागाच् चित्तं गच्छत्य् अचित्तताम् । प्राणस्पन्दनिरोधाच् च यथेच्छसि तथा कुरु
Through the complete abandonment of latent tendencies, the mind attains the state of no-mind; and through the restraint of the movement of the breath, act as you wish.
प्राणायामदृढाभ्यासैर् युक्त्या च गुरुदत्तया । आसनासनयोगेन प्राणस्पन्दो निरुध्यते
By firm practice of breath control, by the method taught by the teacher, and by the discipline of posture and seat, the movement of the breath is restrained.
सम्यग्ज्ञानविलासेन जगद्वस्तुष्व् अनास्थया । यथाभूतार्थदर्शित्वाद् वासना न प्रवर्तते
Through the play of true knowledge, through indifference toward worldly objects, and by seeing things as they truly are, latent tendencies do not arise.
अदाव् अन्ते च वस्तूनाम् अविसंवादि यत् स्थिरम् । रूपं तद्दर्शनं ज्ञानं क्षीयते तेन वासना
That form, that vision, that knowledge which is unwavering and undeceiving at the beginning and end of things—by that, latent tendencies are destroyed.
निस्सङ्गं व्यवहारित्वाद् भवभावनवर्जनात् । शरीरे नाशदर्शित्वाद् वासना न प्रवर्तते
Because of unattached conduct, the abandonment of the notion of becoming, and seeing the body as perishable, latent tendencies do not arise.