दुस्सहा राम संसारविषावेशविषूचिका । योगगारुडमन्त्रेण पावनेन प्रशाम्यति
O Rama, the unbearable cholera of worldly existence, poisoned by delusion, is pacified by the purifying mantra of yoga, like the antidote of Garuda.
विकौतुका विगतविकल्पविप्लवा यथा स्थिता हरिहरपद्मजादयः । नरोत्तमास् समधिगतात्मदीपकास् तथा स्थिता जगति विबुद्धबुद्धयः
Just as Hari, Hara, Brahma, and the rest remain free from curiosity and disturbance, so too do the best of men, whose inner light is realized, abide in the world with awakened understanding.
परिक्षीणे मोहे गलति च घने ऽज्ञानजलदे परिज्ञाते तत्त्वे समधिगत आत्मन्य् अभिमते । विचार्यार्यैस् सार्धं गलितवपुषोर् वा सदसतोर् धिया दृष्टे तत्त्वे रमणम् अटनं जागतम् इदम्
When delusion is exhausted and the dense cloud of ignorance disperses, and the truth is recognized, and the self is realized as intended—whether through reasoning with the wise or by seeing the reality of existence and non-existence in those whose forms have faded—then this worldly wandering becomes a delight and a play.
प्रसन्ने चित्तत्त्वे हृदि सविभवे वल्गति परे समाभोगीभूतास्व् अखिलकलनादृष्टिषु पुरः । शमं यान्तीष्व् अन्तःकरणघटनास्व् आहितरसं धिया दृष्टे तत्त्वे रमणम् अटनं जागतम् इदम्
When the essence of mind is clear and radiant in the heart, and all perceptions and creations appear before one as unified experience, and when the workings of the inner instrument come to rest in tranquility—then, with the truth seen by wisdom, this worldly wandering becomes a delight and a play.
रथस् स्फारो देहस् तुरगरचना चेन्द्रियगतिः परिस्पन्दो वाताद् अहम् अकलितानन्तविषमः । परो वार्वाग् देही जगति विहरामीत्य् अनघया धिया दृष्टे तत्त्वे रमणम् अटनं जागतम् इदम्
The chariot is the body, its firmness; the movement of the senses is like the motion of horses; the subtle vibration is from the wind; but I, unmeasured, infinite, and without distinction, am not any of these. Whether as the embodied one I seem to roam the world, or as the supreme, with pure understanding, seeing the truth, this wandering in the world is but a play.
एतां दृष्टिम् अवष्टभ्य पुष्टात्मानस् सुबुद्धयः । विचरन्त्य् असमुन्नद्धा महान्तो ऽभ्युदिता इव
Relying on this vision, those whose souls are strong and whose intellects are clear move about untroubled, great ones, as if newly arisen.
न शोचन्ति न याचन्ते न वाञ्छन्ति शुभाशुभम् । सर्वम् एव च कुर्वन्ति कुर्वन्ति न च किञ्चन
They do not grieve, they do not beg, nor do they desire good or bad; they do everything, yet do nothing at all.
स्वस्थम् एवावतिष्ठन्ति स्वस्थं कुर्वन्ति यान्ति च । हेयोपादेयतापक्षरहितास् स्वात्मनि स्थिताः
They remain established in their own nature, make others established in themselves, and go about; free from notions of rejection or acceptance, they abide in the Self.
आयान्ति च न चायान्ति वनं यान्ति न यान्ति च । न कुर्वन्त्य् अपि कुर्वन्ति न वदन्ति वदन्ति च
They come and yet do not come; they go to the forest and yet do not go; even when not acting, they act; even when not speaking, they speak.
ये केचन समारम्भा याश् च काश्चन दृष्टयः । हेयादेयदृशो यास् ताः क्षीयन्ते ऽधिगते पदे
Whatever undertakings there may be, and whatever perceptions arise, those seen as to be accepted or rejected are dissolved upon attaining the supreme state.
परित्यक्तसमस्तेहं मनो मधुरवृत्तिमत् । सर्वतस् सुखम् अभ्येति चन्द्रबिम्ब इव स्थितम्
When all desires are abandoned, the mind, moving sweetly, attains happiness everywhere, remaining steady like the orb of the moon.
अपि निर्मननारम्भम् अप्य् अस्ताखिलकौतुकम् । आत्मन्य् एव न मात्य् अन्तर् इन्दाव् इव रसायनम्
Even without creating or beginning anything, even when all curiosity has ceased, one does not become intoxicated within oneself, just as nectar does not intoxicate the moon.
न करोतीन्द्रजालानि नानुधावति वासनाम् । बालचापलम् उत्सृज्य पूर्णम् एव विराजते
He does not perform illusions, nor does he chase after desires; having abandoned childish fickleness, he shines forth in fullness.
स्वानुभूतेस् सुशास्त्रस्य गुरोश् चैवैकवाक्यता । यत्राभ्यासेन तेनात्मा सन्ततेनावलोक्यते
Where, through constant practice, the unity of one's own experience, the true scripture, and the teacher's words is realized—there the self is continually beheld.
अवहेलितशास्त्रार्थैर् अवज्ञातमहाजनैः । कष्टाम् अप्य् आपदं प्राप्तो न मूढैस् समताम् इयात्
One who has disregarded the meanings of scripture and is scorned by the wise—even if he falls into great misfortune—should not seek equality with the ignorant.
न व्याधिर् न विषं नापत् तथा नामास्ति भूतले । खेदाय स्वशरीरस्थं मौर्ख्यम् एव यथा नृणाम्
There is no disease, no poison, nor any calamity on earth that brings as much suffering to people as the folly that dwells within their own bodies.
किञ्चित्संस्कृतबुद्धीनां श्रव्यं शास्त्रम् इदं यथा । मौर्ख्यापहं तथा शास्त्रम् अन्यद् अस्ति न किञ्चन
For those whose minds are somewhat refined, this scripture is to be heard; there is no other scripture that so removes ignorance.
इदं श्रव्यं सुखकरं कथादृष्टान्तसुन्दरम् । अविरुद्धम् अशेषेण शास्त्रवाक्यार्थबन्धुना
This teaching is pleasant to hear, adorned with stories and examples, and in every way harmonious with the meanings of all scriptural statements.
आपदो या दुरुत्तारा याश् च तुच्छाः कुयोनयः । तास् ता मौर्ख्यात् प्रसूयन्ते खदिरात् कण्टका इव
Those calamities that are hard to cross, and those trivial wrong actions—all these arise from ignorance, just as thorns grow from the khadira tree.
वरं शरावहस्तस्य चण्डालागारवीथिषु । भिक्षार्थम् अटनं राम न मौर्ख्यहतजीवितम्
It is better, O Rama, to wander with a begging bowl in the streets of outcastes than to live a life ruined by ignorance.
इमम् आलोकम् आसाद्य मोक्षोपायमयं जनः । अन्धताम् एति न पुनः कश्चिन् मोहतमस्य् अपि
Upon encountering this illumination, which is filled with the means to liberation, a person does not again fall into blindness, nor into the darkness of delusion.
तावन् नयति सङ्कोचं तृष्णाश्यामा नराम्बुजम् । यावद् विवेकसूर्यस्य नोदिता विमला प्रभा
The lotus of human life, darkened by craving, remains contracted until the pure radiance of the sun of discernment arises.
संसारदुःखमोक्षार्थं मादृशैस् सह बन्धुभिः । स्वरूपम् आत्मनो ज्ञात्वा गुरुशास्त्रप्रमाणतः
For the sake of release from the suffering of worldly existence, together with companions like myself, one should know the true nature of the self, based on the authority of the teacher and scripture.
जीवन्मुक्ताश् चरन्तीह यथा हरिहरादयः । यथा ब्रह्मर्षयश् चान्ये तथा विहर राघव
The liberated while living move about here just as Hari, Hara, and others do; as do other great sages—so, Raghava, you too should live in this way.
अनन्तानीह दुःखानि सुखं क्षणलवोपमम् । नातस् सुखेषु बध्नीयाद् दृष्टिं दुःखानुबन्धिषु
Here, sufferings are endless, while happiness is as fleeting as a moment; therefore, one should not fix their gaze on pleasures, which are bound to suffering.
यद् अनन्तम् अनायासं तत् पदं सारसिद्धये । साधनीयं प्रयत्नेन पुरुषेण विजानता
That state which is endless and effortless is to be attained for the essence of perfection; it must be pursued with effort by one who understands.
त एव पुरुषार्थस्य भाजनं पुरुषोत्तमाः । अनुत्तमपदालम्बि मनो येषां गतज्वरम्
Those who are supreme among men are the vessels of human purpose; whose minds, free from affliction, are anchored in the unsurpassed state.
सम्भोगाशनमात्रेषु राज्यादिषु सुखेषु ये । सन्तुष्टा दुष्टमनसो विद्धि तान् अन्धडुण्डुभान्
Those who are satisfied only with pleasures such as eating, enjoyment, and sovereignty, whose minds are corrupt—know them to be blind and like hollow drums.
ये शठेषु दुरन्तेषु दुष्कृतारम्भशालिषु । द्विषत्सु मित्ररूपेषु भक्ता वै भोगभोगिषु
Those who are devoted to the enjoyment of pleasures, who are cunning, malicious, intent on wicked deeds, and who appear as friends while harboring enmity—
ते यान्ति दुर्गमाद् दुर्गं दुःखाद् दुःखं भयाद् भयम् । नरकान् नरकं मूढा मोहमन्थरबुद्धयः
These deluded ones, whose minds are sluggish with ignorance, go from one hardship to another, from one sorrow to the next, from one fear to another, and from one hell to another.