क्रियापरास् तावद् अलं चक्रावृत्तिभिर् आदृताः । भ्रमन्तीह जना यावन् न पश्यन्ति परं पदम्
Absorbed in actions, people remain preoccupied with the endless cycles of activity here, until they perceive the supreme state.
यथाभूतम् इमं दृष्ट्वा संसारं तन्मयीं धियम् । परित्यज्य परं यान्ति निरालाना गजा इव
Seeing this world as it truly is, and recognizing the mind absorbed in it, those who are free from attachment abandon it and attain the highest, like elephants released from their bonds.
विषमेयम् अनन्तेहा राम संसारसंसृतिः । देहमुक्ता महातन्तुर् विना ज्ञानं न नश्यति
O Rama, this difficult and endless pursuit of worldly existence does not cease, even when the body is cast off, unless there is knowledge; it is a great web.
ज्ञानयुक्तिप्लवेनैव संसाराब्धिं सुदुस्तरम् । महाधियस् समुत्तीर्णा नेतरेण रघूद्वह
Only those of great intellect cross the exceedingly difficult ocean of worldly existence by the raft of knowledge and reasoning, not by any other means, O descendant of Raghu.
ताम् इमां ज्ञानयुक्तिं त्वं संसाराम्भोधितारिणीम् । शृणुष्वावहितो बुद्ध्या नित्यावहितयानया
Therefore, listen attentively with focused mind to this method of knowledge, which carries one across the ocean of worldly existence, and always proceed with such attentiveness.
यस्माद् अनन्तसंरम्भा जगतो दुःखरीतयः । चिरायान्तर् दहन्त्य् एता विना युक्तिम् अनिन्दित
For the endless waves of suffering in the world, arising from countless efforts, burn within for a long time unless dispelled by right understanding, O blameless one.
शीतवातातपादीनि द्वन्द्वदुःखानि राघव । ज्ञानयुक्तिं विना केन सह्यतां यान्ति साधुषु
O Raghava, how can the wise endure the pains of dualities such as cold, wind, and heat, without the support of knowledge?
आपतन्ति प्रतिपदं यथाकालं दहन्ति च । दुःखचिन्ता नरं मूढं तृणम् अग्निशिखा इव
Suffering and anxious thoughts assail and burn the deluded person at every step, in due season, just as blades of grass are consumed by tongues of fire.
प्राज्ञं विज्ञातविज्ञानं सम्यग्दर्शिनम् आधयः । न दहन्ति वनं वर्षदब्दम् अग्निशिखा इव
But afflictions do not burn the wise, who possess true knowledge and right vision, just as fire cannot burn a rain-soaked forest for a whole year.
आधिव्याधिपरावर्ते संसारमरुमारुते । क्षुभिते ऽपि न तत्त्वज्ञो भज्यते कल्पवृक्षवत्
Even when tossed by the storms of affliction and disease in the desert-wind of worldly existence, the knower of truth does not break, like the wish-fulfilling tree.
तत्त्वं ज्ञातुम् अतो यत्नाद् धीमान् एव हि धीमता । प्रामाणिकः प्रबुद्धात्मा प्रष्टव्यः प्रणयान्वितं
Therefore, only the intelligent should diligently seek to know the truth, by respectfully questioning an awakened and authoritative person.
प्रामाणिकस्य पृष्टस्य वक्तुर् उत्तमचेतसा । यत्नेन वचनं ग्राह्यम् अंशुकेनेव कुङ्कुमम्
The words of an authoritative and noble-minded teacher, when asked, must be carefully accepted, just as saffron is gathered with a cloth.
अतत्त्वज्ञम् अनादेयवचनं वाग्विदां वर । यः पृच्छति नरं तस्मान् नास्ति मूढतरो ऽपरः
O best of speakers, there is no one more deluded than the person who asks one ignorant of truth or whose words are not worth taking.
प्रामाणिकस्य तज्ज्ञस्य वक्तुः पृष्टस्य यत्नतः । नानुतिष्ठति यो वाक्यं नान्यस् तस्मान् नराधमः
Among men, there is none more base than one who, having carefully questioned an authoritative knower, does not follow his words.
तज्ज्ञतातज्ज्ञते पूर्वं वक्तुर् निर्णीय कार्यतः । यः करोति नरः प्रश्नं पृच्छकस् स महामतिः
He who, having first discerned whether the speaker knows or does not know the subject, asks a question accordingly—such a questioner is truly wise.
अनिर्णीय प्रवक्तारं बालः प्रश्नं करोति यः । अधमः पृच्छकस् स स्यान् न महार्थस्य भाजनम्
But he who, without determining the competence of the speaker, asks a question like a child—such a questioner is base and unworthy of great knowledge.
पूर्वापरसमाधानक्षमबुद्धाव् अनिन्दिते । पृष्टं प्राज्ञेन वक्तव्यं नाधमे पशुधर्मिणि
A wise person should answer only when questioned by one whose mind is capable of understanding both the beginning and the end, and who is blameless—not to one who is base and animal-like in nature.
प्रामाणिकार्थयोग्यत्वं पृच्छकस्याविचार्य वा । यो वक्ति तम् इह प्राज्ञाः प्राहुर् मूढतमं नरम्
If someone speaks without considering whether the questioner is fit for the true meaning and authority of the subject, the wise in this world call him the most foolish of men.
त्वम् अतीव गुणाधारः पृच्छको रघुनन्दन । अहं च वक्तुं जानामि स च योगो ऽयम् आवयोः
You, O delight of the Raghu lineage, are truly a repository of virtues and a worthy questioner; and I know how to answer—thus, this dialogue between us is fitting.
यद् अहं वच्मि तद् यत्नात् त्वया शब्दार्थकोविद । एतद् वस्त्व् इति निर्णीय हृदि कार्यम् अखण्डितं
Whatever I say, you, skilled in the meanings of words, should carefully discern as the real substance, and hold it undivided in your heart.
महान् असि विरक्तो ऽसि तज्ज्ञो ऽसि जनतास्थितौ । त्वयि वस्तु लगत्य् अन्तः कुङ्कुमाम्बु यथांशुके
You are great, you are dispassionate, you are knowledgeable, and you are established among people; in you, the truth settles within, just as saffron water is absorbed by a cloth.
उक्तावधानपरमा परमार्थविवेचनी । विशत्य् अर्थं तव प्रज्ञा जलमध्यम् इवार्कभा
Your intellect, intent on attentive listening and discerning the highest truth, penetrates the meaning just as sunlight enters water.
यद् यद् वच्मि तवादेयं हृदि कार्यं प्रयत्नतः । न चेत् प्रष्टव्य एवाहं न त्वयेह निरर्थकम्
Whatever I say to you should be carefully kept in your heart; otherwise, I should not be questioned by you, for I do not speak here in vain.
मनो हि चपलं राम संसारवनमर्कटम् । संरोध्य हृदि यत्नेन श्रोतव्या परमार्थधीः
For the mind is fickle, O Rama, like a monkey in the forest of worldly existence; restrain it in the heart with effort and listen to the supreme truth.
अविवेकिनम् अज्ञानम् असज्जनरतिं जनम् । चिरं दूरतरं कृत्वा पूजनीया हि साधवः
One should keep far away for a long time from those who lack discernment, are ignorant, and delight in the company of the unvirtuous; for the virtuous alone are worthy of honor.
नित्यं सज्जनसम्पर्काद् विवेक उपजायते । विवेकपादपस्यैते भोगमोक्षौ फले स्मृते
Constant association with the virtuous gives rise to discernment; and the two fruits of the tree of discernment are said to be enjoyment and liberation.
मोक्षद्वारे द्वारपालाश् चत्वारः परिकीर्तिताः । शमो विचारस् सन्तोषश् चतुर्थस् साधुसङ्गमः
At the gateway to liberation, four gatekeepers are spoken of: tranquility, inquiry, contentment, and the company of the virtuous as the fourth.
एते सेव्याः प्रयत्नेन चत्वारो द्वौ त्रयो ऽथ वा । द्वारम् उद्घाटयन्त्य् एते मोक्षराजगृहे बलात्
These four—whether two, three, or all—should be diligently cultivated; they forcibly open the gate to the palace of the king called liberation.
एकं वा सर्वयत्नेन प्राणांस् त्यक्त्वा समाश्रयेत् । एतस्मिन् वशगे यान्ति चत्वारो ऽपि वशं यतः
One should, even at the cost of one's life, wholeheartedly take refuge in at least one of them; for when one is mastered, all four come under control.
सविवेको हि शास्त्रस्य ज्ञानस्य तपसो द्युतेः । भाजनं भूषणाकारो भास्करस् तेजसाम् इव
Discernment is indeed the vessel, the adornment, and the very form of the scriptures, knowledge, austerity, and brilliance—just as the sun is the form of all lights.