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,
शान्तसञ्चारसङ्क्रान्तनिश्चलास्येषु पक्षिषु । स्वपत्स्व् अन्तःपुराणां च पञ्जरेष्व् आलयेषु च
As the birds, their motion stilled and beaks unmoving, slept in the inner chambers, in cages and in their nests,
विचारयत्सु तत्त्वार्थं बुद्ध्या प्राप्तविकासया । सुतत्त्वज्ञेषु सभ्येषु सहजानन्दशालिषु
While the wise, whose intellects had blossomed through inquiry into the truth, sat in the assembly, naturally abiding in bliss,
परोपशमशालिन्या तया सद्वाक्यमालया । विनयावनतिस्थेषु क्रीडामर्कटकेष्व् अपि
And even the playful monkeys, subdued by the atmosphere of peace and noble speech, sat with heads bowed in humility,
राघवस्यात्मविश्रान्तिस्थित्यर्थं वचनौघतः । विरराम मुनिर् वारि ससेत्व् आत्मरयाद् इव
Then, for the sake of Rāghava’s abiding rest in the Self, the sage’s stream of words came to a pause, like a river held back by a dam.
अथ याते मुहूर्तार्धे राघवे प्रतिबोधिते । पुनर् आह तम् एवार्थं वसिष्ठो वदतां वरः
When half a moment had passed and Rāghava was awakened, Vasiṣṭha, best of speakers, again addressed him on the same subject.
राम सम्यक्प्रबुद्धो ऽसि स्वात्मानम् असि लब्धवान् । एतम् एवावलम्ब्यान्तस् तिष्ठ मेह मदं कृथाः
Rāma, you are fully awakened and have attained your own Self; holding to this within, remain here and do not fall into delusion.
इदं संसारचक्रं हि नाभौ सङ्कल्पमात्रके । संरोधितायां वहनाद् रघुनन्दन रुध्यते
O delight of the Raghu lineage, this wheel of worldly existence, whose hub is mere imagination, comes to a halt when its movement is restrained.
बोधितायां मनोनाभ्याम् इदं संसारचक्रकम् । प्रयत्नाद् रोधितम् अपि प्रवहत्य् एव वेगतः
Even when this wheel of worldly existence is checked by the awakened mind, it still rushes onward with force, unless restrained with effort.
परं पौरुषम् आश्रित्य बलं प्रज्ञां च युक्तितः । नाभिं संसारचक्रस्य चित्तम् एव निरोधयेत्
Relying on supreme effort, strength, and wisdom joined with discernment, one should restrain the mind, which is the hub of the wheel of worldly existence.
प्रज्ञासौजन्ययुक्तेन शास्त्रसंवलितेन च । पौरुषेण न यत् प्राप्तं न तत् क्वचन लभ्यते
What cannot be attained anywhere by effort endowed with wisdom, nobility, and supported by scripture, is truly unattainable.
दैवैकपरतां त्यक्त्वा बालबोधोपकल्पिताम् । निजं प्रयत्नम् आश्रित्य चित्तम् आदौ निरोधयेत्
Abandoning exclusive reliance on fate, which is a notion of childish understanding, one should first restrain the mind by relying on one's own effort.
आ विरिञ्चात् प्रवृत्तेन भ्रमेणाज्ञानरूपिणा । असद् एव सदाभासम् इदम् आलक्ष्यते ऽनघ
O sinless one, due to the delusion of ignorance, which has operated since the time of Brahma, this unreal appears as real.
अज्ञानभ्रमविस्तारमिथ्यैकाकृतयो ऽनघ । इमे देहा भ्रमन्तीह सर्व एवासदुत्थिताः
O sinless one, these bodies, which are mere projections of the expansion of ignorance and delusion, wander here, all arising from unreality.
सङ्कल्पपुरुषस्येव देहस्यार्थे कदाचन । सुखदुःखविकारित्वं न कार्यं राम धीमता
O wise Rama, for the person of imagination, there should never be attachment to pleasure or pain regarding the body.
दुःखम्लानमुखक्लेदी प्रसन्नात् क्लेदवर्जितात् । अपि चित्रनराद् देहनरस् तुच्छतरस् स्मृतः
A face afflicted by sorrow is moist, while one that is serene is free from such moisture; likewise, among various types of men, the body composed of flesh is considered the most insignificant.
आधिव्याधिपरिम्लाने स्वयं क्लेदिनि नाशिनि । न तथा स्थिरता देहे चित्रपुंसि यथा किल
When afflicted by distress, disease, and decay, the body itself becomes moist and perishable; it does not possess the same stability as the wondrous person.
विनाशितो हि चित्रस्थो देहो नश्यति नान्यथा । अवश्यनाशो नाशात्मा स्वयं देहो विनश्यति
Indeed, the body situated in the realm of imagination is destroyed and perishes in no other way; being by nature perishable, the body inevitably comes to an end on its own.
पालितस् सुस्थिरां शोभाम् आदत्ते चित्रमानवः । देहस् तु पालितो ऽप्य् उच्चैर् नश्यत्य् एव न वर्धते
A person of imagination, when maintained, acquires lasting beauty; but the physical body, even if carefully preserved, inevitably decays and does not increase.
तेन श्रेष्ठश् चित्रदेहो नायं सङ्कल्पदेहकः । ये गुणाश् चित्रदेहे हि न ते सङ्कल्पदेहके
Therefore, the body of imagination is superior, not this body formed by mere thought; for the qualities found in the body of imagination are not present in the body created by thought.
चित्रदेहाद् अपि जडाद् यो ऽयं तुच्छतरः किल । तस्मिन् मांसमये देहे केवास्था भवतो ऽनघ
Even more insignificant than the inert body of imagination is this body made of flesh; so, O sinless one, what reliance can you have on this fleshly body?