निर्णीय सर्वभावानाम् असत्त्वं सत्त्वम् एव वा । निष्कामं शान्तिम् अभ्येति सम्यगालोकनान् मनः
When the mind discerns, through thorough examination, that all things are either unreal or alone real, it attains peace without desire.
न निन्दति न च स्तौति न हृष्यति न शोचति । शीतलं सत्यताम् एति सम्यगालोकनान् मनः
Through clear discernment, the mind neither blames nor praises, neither rejoices nor grieves; it becomes cool and attains truthfulness.
अवश्यम् एव मर्तव्यं सर्वैर् एव हि बन्धुभिः । इति बन्धुवियोगेषु किं वृथा परितप्यसे
Since all relatives must inevitably die, why do you needlessly torment yourself over separation from them?
अवश्यम् एव च मया मर्तव्यम् इति निश्चये । इत्य् आत्ममरणप्राप्तौ किं मुधा परितप्यसे
Since it is certain that I too must inevitably die, why do you vainly grieve when your own death approaches?
अवश्यम् एव जातेन किञ्चित् स्वविभवादिकम् । प्राप्तव्यं पुरुषेणेति हर्षस्यावसरो हि कः
Since everyone who is born must inevitably acquire some measure of wealth or possessions, what occasion is there for elation?
सर्वस्यैव हि संसारे नरस्य व्यवहारिणः । अनर्थाय भवत्य् आपच् छोकस्यावसरो हि कः
For everyone engaged in worldly life, all happenings in this world lead only to misfortune; what occasion is there for sorrow?
ब्रुडत्य् उदेति स्फुरति बुद्बुदौघ इवार्णवे । इदं हि जनताजालं किम् अत्र परिदेवना
Just as a mass of bubbles rises, bursts, and vanishes in the ocean, so too is this multitude of beings—what is the point of lamentation here?
सत् सद् एव सदैवैतद् असद् एवासद् एव हि । क्रियावैचित्र्यमात्रे तु किम् अस्मिन् परिदेवना
The real is ever real, and the unreal is ever unreal; since it is only a diversity of actions, what is the point of lamentation in this?
नाहम् अस्मि न चाभूवं न भविष्यामि चाधुना । देहो ऽहं चित्तदोषो ऽयं किम् अन्यत् परिदेव्यते
I do not exist, nor did I exist before, nor will I exist now; this body is I, this is a fault of the mind—why should anything else be lamented?
देहाच् चेद् अन्य एवाहं चिदाभासस् तद् अङ्ग हे । कौ तौ मे सदसद्भावौ यन्निष्ठं परितप्यते
If I am truly other than the body, merely a semblance of consciousness, O dear one, then what are these states of existence and non-existence to me, for which one grieves?
इति निश्चयवत् त्व् अन्तस् सम्यग्ज्ञानान् मनो मुनेः । नास्तम् एति न चोदेति न चान्तः परितप्यते
Thus, with such certainty within, through right knowledge, the mind of the sage neither sets nor rises, nor is it troubled within.
परताम् एव तां सो ऽन्तर् अनुत्तरपदस्थिताम् । आदत्ते तित्तिरिर् मृद्वीं तृणकोटिम् इवामलाम्
He attains only that supreme state within, established in the highest reality, just as a partridge takes a tender, spotless blade of grass.
एतदर्थम् असत्ये ऽस्मिन् नास्था कार्या मनाग् अपि । सुरज्ज्वेव बलीवर्दो बध्यते जन्तुर् आस्थया
Therefore, in this unreal world, one should not place even the slightest faith; just as a strong ox is bound by a rope, so too is a creature bound by attachment.
असत्स्वप्नं दृढम् इदम् इति निर्णीय बुद्धितः । आस्थारहितया दृष्ट्या विहर्तव्यम् इहानघ
Having determined with reason that this is a firm but false dream, O sinless one, one should live here with a vision free from attachment.
कर्तव्यम् एव कर्तव्यं यस्य न प्रतिभासते । सो ऽन्तश्शीतलताम् एति दिनान्ते भुवनं यथा
He for whom duty itself does not appear as duty within, attains inner coolness, just as the world does at the end of the day.
प्रविभागं परित्यज्य पदार्थपटलव्रजे । आभासमात्रसामान्यम् इदम् आलोकयानघ
Abandoning all divisions among the multitude of objects, O sinless one, behold this as nothing but a common appearance.
आभासमात्रकं राम चिन्तामर्शकलङ्कितम् । ततस् तद् अपि सन्त्यज्य निराभासो भवोत्तमः
O Rama, mere appearance, tainted by thought and reflection—abandon even that, and become free of all appearances, O noble one.
चिदाकाशमयो नित्यस् सर्वगस् सर्ववर्जितः । आभासस्य परित्यागे भवस्य् एकान्तनिर्मलः
One who is composed of the space of consciousness, eternal, all-pervading, and devoid of all attributes, becomes utterly pure in existence by renouncing appearances.
नाहम् अस्मि न मे भोगास् सत्या इत्य् अभिभाविते । नेदम् आडम्बरं व्यर्थम् अनर्थायावभासते
When the conviction arises: 'I am not; pleasures are not mine; only truth exists,' then this display does not appear as futile or as a source of harm.
अहम् एव हि वा सर्वं चिद् इत्य् एवाभिभाविते । नेदम् आडम्बरं व्यर्थम् अनर्थायावभासते
When the conviction arises: 'I alone am all; all is consciousness,' then this display does not appear as futile or as a source of harm.
दर्शनद्वयम् अप्य् एतत् सत्यम् अत्यन्तसिद्धिदम् । यद् एकम् एतयोर् वेत्सि रम्यं तद् राम संश्रय
Both these views are true and grant supreme accomplishment; whichever one you know, O Rama, is delightful—take refuge in that.
द्वाभ्याम् एवाथ वै ताभ्यां दर्शनाभ्याम् इहानघ । विहरन् कुरु कल्याणं रागद्वेषपरिक्षयात्
With just these two views, O sinless one, live here freely; act for the good, having exhausted attachment and aversion.
यत् किञ्चिद् उचितं लोके यन् नभस्य् अथ यत् परे । तत् सर्वं प्राप्यते राम रागद्वेषपरिक्षयात्
Whatever is appropriate in the world, in the sky, or beyond—all of it is attained, O Rama, by the exhaustion of attachment and aversion.
रागाहिहितया बुद्ध्या यादृग् राम विचेष्ट्यते । तत् तद् एव प्रयात्य् आशु मूढानां विपरीतताम्
Whatever actions one undertakes, O Rama, with a mind influenced by attachment, those very actions quickly lead the deluded to their opposite.
द्वेषदोषोपरुद्धासु न गुणाश् चित्तवृत्तिषु । पदं कुर्वन्ति दग्धासु स्थलीषु हरिणा इव
When the mind’s activities are obstructed by aversion and fault, virtues do not take root there, just as deer do not settle in scorched fields.
रागो द्वेषश् च सर्पौ द्वौ न निलीनौ मनोबिले । यस्य कल्पतरोस् तस्मात् किं नामाङ्ग न लभ्यते
Attachment and aversion are two serpents that do not hide in the heart of one whose wish-fulfilling tree is flourishing; therefore, what is there that such a person cannot attain?
ये हि प्राज्ञास् सुनियता विदग्धाश् शास्त्रशालिनः । रागद्वेषमयास् ते चेज् जम्बुकास् तद् धिग् अस्तु तान्
Those who are wise, well-disciplined, clever, and learned in scripture—if they are filled with attachment and aversion, they are like jackals; let them be condemned.
मद् धनं भुक्तम् अन्येन धनं भुक्तं मयान्यतः । इत्थं संव्यवहारेहा को रागद्वेषयोः क्रमः
My wealth is enjoyed by another, another’s wealth is enjoyed by me; in such dealings and pursuits, what order is there for attachment and aversion?
धनानि बन्धवो मित्रं पुनर् आयान्ति यान्ति च । किम् एतेषु नरः प्राज्ञो रज्यते वा विरज्यते
Wealth, relatives, and friends come and go again; does the wise person become attached or detached to these things?
भावाभावभवाभोगा मायेयं पारमेश्वरी । संसाररचनासर्पी प्रसक्तं प्रदहत्य् अलम्
This supreme illusion, the enjoyment of existence and non-existence, is the serpent of worldly creation; it burns up those who are deeply involved.