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.
प्रबोधम् एहि पश्याच्छम् आत्मानम् उदितं सदा । निर्विकल्पचिदाभासं प्रातः पद्मो रविं यथा
Awaken and behold your serene self, ever shining forth—an unchanging radiance of consciousness, like the morning lotus gazing at the sun.
प्रबुध्यस्व प्रबुध्यस्व पुनः पुनर् अयं मया । प्रबोध्यसे महाबाहो पश्यात्मार्कम् अनामयम्
Awaken, awaken—again and again I rouse you; mighty-armed one, awaken, and see your flawless inner sun.
मयैतेनातिशीतेन वृष्टेन ज्ञानवारिणा । सुशब्दशालिना राम घनेनेवासि बोधितः
By this cool, clear rain of knowledge, filled with noble sound, O Rama, I have awakened you, like a cloud brings forth rain.
बोधम् आसादय परं प्रबुद्धो ऽस्य् एव राघव । सत्यम् आलोकयालीकं त्यक्त्वेमं जागतं भ्रमम्
Attain supreme awakening; you are now awakened, O Raghava. See the truth, abandon falsehood, and let go of this world’s delusion.
न ते जन्म न ते दुःखं न दोषस् ते न ते भ्रमः । सर्वसङ्कल्पमुक्तस् त्वं स्वात्मनात्मनि संस्थितः
You have no birth, no sorrow, no fault, no delusion; freed from all imaginings, you abide in your own self, established in yourself.
परिगलितविकल्पदोषजालस् समसितसारसुषुप्तसोम्यवृत्तिः । अतिविततम् इदं च सोम्यरूपं समुपशमात्मनि तिष्ठ हे महात्मन्
With the net of mistaken notions dissolved, established in the essence, with a tranquil, deep-sleep-like state—abide in your peaceful self, O great soul, in this all-pervading, gentle reality.
इत्य् आकर्णयति स्वच्छसमचेतसि राघवे । विश्रान्ते स्वात्मनि स्वैरं परमानन्दम् आगते
As Raghava listened, his mind clear and tranquil, resting freely in his own self, supreme bliss arose within him.
तत्रस्थेषु च सर्वेषु तेषूपशमशालिषु । अपरिक्षुब्धचित्तेषु स्थितेष्व् अभ्युदितात्मसु
And as all those present stood there, filled with peace, their minds undisturbed, established in their awakened selves—
संशान्तसकलस्पन्दशब्दसंव्यवहारिणि । सभाभोगे स्थिते सोम्ये रात्राव् इव महीतले
When all movement and sound had ceased, and the assembly sat in quiet, serene as the earth at night,
प्रमूकमुग्धघण्टासु निषण्णासु नभस्तले । शृण्वन्तीष्व् इव शुद्धासु पताकासु वचो मुनेः
As the bells hung silent and still in the sky, and the pure banners seemed to listen to the sage’s words,