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.
न धनं न जनो नास्मि सत्यं राघव वस्तुतः । मिथ्यैव मिथ्यावलितम् इतीदं परिलक्ष्यते
Neither wealth, nor people, nor myself truly exist, O Raghava; all is observed to be false, merely reflected in falsehood.
आद्यन्तयोस् सर्वम् असन् मध्ये ऽप्य् अस्थिरम् आधिमत् । क्व बध्नातु धृतिं धीरो ह्य् अन्यकल्पितखद्रुमे
Everything is unreal at its beginning and end, and unstable in the middle, though it appears substantial; where can the wise person anchor steadfastness in a tree imagined by another?
एकेन कल्पिता खे स्त्री भुङ्क्ते तां दूरगो ऽपरः । इतीयम् अङ्ग संसाररचना नेतरः क्रमः
One person imagines a woman in the sky and enjoys her, while another, far away, does not; such, my dear, is the construction of worldly existence, not otherwise.
इहाजवञ्जवीभावम् इमम् आकुलम् आततम् । गन्धर्वपुरनिर्माणविनाशेन समं विदुः
They understand this restless, sprawling state here as akin to the creation and destruction of a Gandharva city.
स्वप्नसङ्कल्पपुरवद् असद् एवेदम् उत्थितम् । कालदैर्घ्यधिया जातप्रत्ययं जातम् अद्य वः
Like a city conjured in a dream or by imagination, this has arisen as unreal; through the perception of long duration, conviction has arisen in you today.
नासि नायं पटो नार्थो विद्यते भित्तिभागवान् । सङ्कल्पकलनैवेयम् अभ्यासात् पुष्टतां गता
You do not exist, nor does this cloth, nor is there any substance in the wall; this has come to fullness only through repeated conceptualization.
सुषुप्तसंस्थितो नित्यं वितते शाश्वते पदे । न कश्चिद् एव परमे भवान् आत्मनि संस्थितः
Established always in deep sleep, in the vast, eternal state, no one at all exists in the supreme Self where you are situated.
सर्वं तत्रस्थ एवेदं सुषुप्तपदविच्युतः । परिपश्यसि संसारदीर्घस्वप्नम् उरुभ्रमम्
All of this exists only there; having deviated from the state of deep sleep, you perceive this long, wandering dream of worldly existence.
अज्ञाननिद्रासुघनस्वस्वभावान् मनाक् च्युतः । संसारस्वप्नसम्भ्रान्तो भवान् अयम् इह स्थितः
Having slightly departed from your own nature, dense with the sleep of ignorance, you stand here, bewildered by the dream of worldly existence.
तद् एतां विततां निद्रां घनाज्ञानमयात्मिकाम् । त्यजालक्ष्मीम् इव प्राप्तनिधानः पुरुषोत्तम
Therefore, O best of men, abandon this pervasive sleep, whose essence is dense ignorance, as one who has found a treasure abandons poverty.