क्व विषोल्लासनिश्श्वासदग्धोन्नतवनद्रुमाः । क्षुद्वन्तो ऽजगराः क्षुब्धा निगीर्णा बालदर्दुरैः
Where are those lofty forest trees, scorched by the poisonous breath of serpents, now devoured by hungry, agitated young mice?
क्व प्राप्तभूमिको धीरो ज्ञातज्ञेयो विवेकवान् । आक्रान्तः किल विक्रान्तो विषयेन्द्रियदस्युभिः
Where is the steadfast one, established in wisdom, discerning what is to be known, who is said to be overpowered by the bold bandits of sense-objects and senses?
विचारधियम् अप्रौढां हरन्ति विषयारयः । प्रचण्डपवना मृद्वीं क्षतवृन्तां लताम् इव
The enemies called sense-objects carry off the mind not yet mature in inquiry, like a violent wind uproots a tender creeper with a wounded stem.
न विवेकबलप्रौढां भङ्क्तुं शक्ता दुराधयः । कल्पक्षोभसहं धीरं शैलं मन्दानिला इव
But the wicked are not able to break one who is strong in the power of discernment, just as gentle breezes cannot shake a mountain that endures the upheaval of an age.
अगृहीतमहीपीठं विचारकुसुमद्रुमम् । चिन्तावात्या विधुन्वन्ति न स्थिरस्थितिसुस्थितम्
Winds of thought cannot shake the tree of discernment, whose roots are not firmly set in the earth of ignorance, and which stands steadily established.
गच्छतस् तिष्ठतो वापि जाग्रतस् स्वपतो ऽपि वा । न विचारपरं चेतो यस्यासौ मृत उच्यते
Whether going or standing, awake or asleep, one whose mind is not engaged in discernment is said to be dead.
किम् इदं स्याज् जगत् किं स्याद् अहम् इत्य् अनिशं शनैः । विचारयाध्यात्मदृशा स्वयं वा सज्जनैस् सह
What is this world? What am I?—one should continually reflect on this, slowly, with the eye of inner knowledge, either alone or together with noble people.
अन्धकारपरेणाशु विचारेण परं पदम् । दृश्यते विमलं रत्नं प्रदीपेनेव भास्वता
By the swift light of discernment, which dispels deep darkness, the supreme state is seen—like a pure jewel illuminated by a shining lamp.
ज्ञानेन सर्वदुःखानां विनाश उपजायते । कृतालोकविलासेन तमसाम् इव भास्वता
Through knowledge, the destruction of all suffering arises, just as darkness is dispelled by the radiance of a lamp that reveals all forms.
ज्ञाने प्रकटतां याते ज्ञेयं स्वयम् उदेत्य् अलम् । रवाव् अभ्युदिते भूमाव् आलोक इव निर्मलः
When knowledge becomes manifest, the knowable itself clearly arises—just as pure light appears on earth when the sun has risen.
येन शास्त्रविचारेण ब्रह्मतत्त्वं विबुध्यते । तज् ज्ञानम् उच्यते ज्ञेयाद् अभिन्नम् इव संस्थितम्
That knowledge by which, through scriptural inquiry, the essence of Brahman is understood, is said to be knowledge—abiding as if non-different from the known.
विचारो ऽध्यात्मविद्यानां ज्ञानम् अङ्ग विदुर् बुधाः । ज्ञेयम् अस्यान्तर् एवास्ति माधुर्यं पयसो यथा
The wise declare that discernment is the limb of spiritual knowledge; its essence is found within itself, just as sweetness is within milk.
सम्यग्ज्ञानसमालोकः पुमाञ् ज्ञेयमयस् स्वयम् । भवत्य् आपीतमैरेयो मदानन्दमयो यथा
When a person is illuminated by true knowledge, he himself becomes composed of what is to be known, just as one who has drunk wine is filled with the joy of intoxication.
सदसद्रूपम् अमलं ज्ञेयं ब्रह्म परं विदुः । ज्ञानाधिगममात्रेण तत् स्वयं सम्प्रसीदति
The wise know the supreme Brahman as pure, having the form of existence and non-existence; by merely attaining knowledge, it itself becomes tranquil.
ज्ञानवान् उदितानन्दो न क्वचित् परिमज्जति । जीवन्मुक्तो गतासङ्गं सम्राडात्मैव तिष्ठति
One who possesses knowledge, whose bliss has arisen, is never diminished anywhere; liberated while living, free from attachment, he remains as the sovereign Self.
ज्ञानवान् हृद्यशब्देषु वीणावंशरवादिषु । कामिन्याः कामगीतेषु सम्भोगमणितेषु च
The knower, in pleasing sounds—like those of the lute, flute, and other instruments—or in the songs of a beloved woman, or in the delights of sensual enjoyment,
वसन्तमदमत्तानां षट्पदानां स्वनेषु च । प्रावृट्प्रसरपुष्टेषु जलदस्तनितेषु च
In the buzzing of intoxicated bees during spring, or in the thunder of clouds swelling in the rainy season,
उत्ताण्डवशिखण्डेषु केकाकलरवेषु च । रणिताम्भोजषण्डेषु सारसक्वणितेषु च
In the clamor of wild dances, in the melodious cries of peacocks, in the humming of lotus clusters, or in the calls of cranes,
कर्तर्यादिकरान्तेषु गम्भीरमुरजेषु च । ततावनद्धसुषिरचित्रवाद्यस्वनेषु च
In the sounds at the beginning and end of actions, in the deep tones of drums, or in the varied notes of stringed and wind instruments,
केषुचिन् न निबध्नाति रूक्षेषु मधुरेषु च । रणितेषु रतिं राम पद्मेष्व् इव निशाकरः
He is not bound by any of these, whether harsh or sweet, whether resonant or delightful, O Rama, just as the moon is not bound by the lotuses.
ज्ञानवान् बालकदलीस्तम्भपल्लवपाणिषु । चन्दनागुरुमन्दारलतास्तबकसद्मसु
The wise one is not attached, even among the hands of children, the stems and shoots of banana trees, or in the fragrant bowers of sandalwood, aloe, and coral-vine blossoms.
कौशेयहारकुन्देन्दुकमलोत्पलभूमिषु । द्रवत्काञ्चनकान्तेषु नितम्बस्तनबाहुषु
On beds of silk, pearl necklaces, jasmine, white lotuses, blue water-lilies, and on the shining golden limbs—hips, breasts, and arms—of women, he remains unattached.
ऊरुष्व् अनङ्गसदनहेमतोरणशोभिषु । सुरगन्धर्वकन्याङ्गलतानन्दनकेलिषु
On thighs adorned like golden gateways to the house of love, in the playful delights with the vine-like bodies of celestial maidens and daughters of gods and gandharvas, he is not bound.
केषुचिन् न निबध्नाति स्वायत्तेष्व् अप्य् असक्तधीः । राम स्पर्शरतिं धीरो हंसो मरुमहीष्व् इव
In some things, even when they are within his reach, the wise and unattached mind does not become bound to the pleasure of touch, O Rama—just as a swan does not linger in desert lakes.
ज्ञानवान् पिण्डखर्जूरकदम्बपनसादिषु । मृद्वीकेक्ष्वारुकाक्षोटबिसजम्बीरजातिषु
The wise one is not attached to clusters of fruits such as dates, figs, kadamba, jackfruit, grapes, sugarcane, mangoes, berries, lotus roots, rose-apples, or jambīra fruits.
मदिरामधुमैरेयमार्द्वीकासवभूतिषु । दधिक्षीरघृतामिक्षानवनीतौदनेषु च
Nor to intoxicating drinks like wine, honey, mead, raisin-liquor, or to delicacies such as curds, milk, ghee, sugarcane, fresh butter, or rice-gruel.
षड्रसेषु विचित्रेषु लेह्यपेयविलासिषु । फलेष्व् अन्नेषु मूलेषु शाकेष्व् अप्य् आमिषेषु च
Among the six kinds of diverse tastes, in foods to be licked or drunk, in fruits, cooked rice, roots, vegetables, or even in meat, he remains unattached.
केषुचिन् न निबध्नाति तृप्तमूर्तिर् असक्तधीः । आस्वादनरतिं विप्रश् श्वशरीरपलेष्व् इव
In some things, the one whose form is content and whose mind is unattached does not become bound to the pleasure of taste—just as a dog does not delight in its own body’s flesh.
ज्ञानवान् यमचन्द्रेन्द्ररुद्रविष्ण्वब्जजादिषु । मेरुमन्दरकैलाससह्यदर्दुरसानुषु
The wise one is not attached to Yama, the Moon, Indra, Rudra, Vishnu, Brahma, and others, nor to Meru, Mandara, Kailasa, Sahya, Dardura, and other mountains.
कौशेयदलजालेषु चन्द्रबिम्बफलादिषु । कल्पपादपकुञ्जेषु देवीदोलाविलासिषु
He is not attached to webs of silk, to the orbs of the moon and fruits, to groves of wish-fulfilling trees, or to the pleasures of swings adorned with goddesses.