अनुभवकलनाद् ऋते ऽस्य माता भवति न सर्वविकल्पनेषु सत्सु । फलदुरुविभवा प्रमाणमाला स्थितिम् उपयाति न वारिणीव वह्निः
Except through direct experience, its origin is not found in any of the manifold conceptualizations; like fire does not remain in water, the chain of proofs and the fruits of vast abundance do not establish its existence.
यथापृष्टं मुने प्रोक्तं त्वयि कल्याणम् अस्तु ते । देशं प्रयामो ऽभिमतम् आगच्छोत्तिष्ठ पार्वति
As you have asked, O sage, I have spoken; may auspiciousness be yours. Let us proceed to the desired place—come, rise, Parvati.
इत्य् उक्त्वा नीलकण्ठो ऽसौ त्यक्तपुष्पाञ्जलौ मयि । ततार परिवारेण समम् अम्बरकोटरम्
Having spoken thus, Nilakantha, abandoning the offering of flowers in my presence, traversed the expanse of the sky together with his retinue.
तस्मिन् गते त्रिभुवनाधिपताव् उमेशे स्थित्वा क्षणं तदनु संस्मृतिपूर्वम् एव । अङ्गीकृतं नवपवित्रतया मयात्मदर्भासनं श्रमवतेव महाश्रुतं तत्
When the lord of the three worlds, Uma's consort, departed, I remained for a moment, then, recalling his presence, I accepted the seat of sacred grass as newly purified, as if for rest after great study.
एतद् उक्तं परेशेन स्वयम् एव च वेद्म्य् अहम् । राम त्वम् अपि जानीषे यथेदं समवस्थितम्
This has been spoken by the Supreme Lord, and I myself know it; Rama, you too understand how this truly stands.
यत्रालीकम् अलीकेन किलालीकं विलोक्यते । तस्यां संसारमायायां किं सत्यं किम् असन्मयम्
Where unreality perceives unreality as reality, in that illusion of worldly existence, what is truth and what is falsehood?
यथा येन विकल्पेन यद्विकल्पेन कल्प्यते । तथा तेनात्मकल्पेन न सताप्य् अनुभूयते
Just as, by whatever imagination, something is imagined, so by that self-conception, it is not truly experienced.
यथा द्रवत्वं पयसि यथा स्पन्दो नभस्वति । यथा नभसि शून्यत्वं तथा सर्गत्वम् आत्मनि
Just as liquidity is in water, just as vibration is in air, just as emptiness is in space, so is the capacity for creation in the Self.
ततः प्रभृति तेनैव क्रमेणार्चनम् आत्मनः । अद्य यावद् गतव्यग्रः कुर्वन्न् अहम् अवस्थितः
From that time onward, by that very sequence, I have remained engaged in worship of the Self, free from distraction, up to this day.
अनेनार्चाविधानेन मयेमा राम वासनाः । अखिन्नेनातिवाह्यन्ते व्यवहारपरा अपि
By this method of worship, Rama, even those tendencies attached to worldly dealings are effortlessly transcended by me, without fatigue.
यथाप्राप्तैः क्रियाचारकुसुमैर् आत्मनो ऽर्चनम् । व्युच्छिन्नम् अप्य् उच्छिन्नं मे न कदाचिद् अहर्निशम्
With whatever flowers of action and conduct are available, the worship of the Self, though interrupted, is never truly broken for me, day or night.
ग्राह्यग्राहकसम्बन्धे सामान्ये सर्वदेहिनाम् । योगिनस् सावधानत्वं यत् तद् अर्चनम् आत्मनः
In the common relationship of subject and object among all embodied beings, the attentiveness of the yogi—that is worship of the Self.
दृष्ट्यानया रघुपते सङ्गमुक्तेन चेतसा । संसारे विपुलारण्ये विहरास्मिन् न खिद्यसे
With this vision, O Raghupati, and with a mind free from attachment, you wander in this vast forest of worldly existence and do not become weary.
दुःखे महति सम्प्राप्ते धनबन्धुवियोगजे । एतां दृष्टिम् अवष्टभ्य विचारं कुरु सुव्रत
When great suffering arises from the loss of wealth and friends, O noble one, hold firmly to this perspective and engage in reflection.
सुखदुःखे न कर्तव्ये धनबन्धूदयक्षयैः । एवम्प्राया एव सर्वा नित्यं संसारदृष्टयः
One should not be affected by pleasure or pain, nor by the rise or fall of wealth and friends; in this way, all perceptions of worldly existence are always of this nature.
जानासीव गतीश् चित्रा विषयाणां प्रमाथिनीः । यथा यान्ति यथायान्ति यथा परिभवन्ति च
You should know well the various courses of sense-objects, how they come, how they go, and how they bring about affliction.
एवम् एव प्रवर्तन्ते प्रेमाणि च धनानि च । एवम् एवावहीयन्ते निमित्तैर् अविचारितैः
In the same way, affections and wealth arise and cease; they are diminished by unforeseen causes just so.
न तास् तव न तासां त्वं निर्मलस् त्वं जगत्क्रियाः । इदम् इत्थं जगत् किञ्चित् किं मुधा परितप्यसे
They are not yours, nor are you theirs; you are pure, and these are activities of the world. This world is thus—why do you grieve in vain?
त्वम् एवासि जगद्रूपं चिन्मात्रं वितताकृतिः । निजावयवकावृत्तौ कः क्रमो हर्षशोकयोः
You alone are the form of the world, pure consciousness of manifold expression; when all is your own manifestation, what place is there for joy or sorrow?
चिदेकतानताम् एत्य सौषुप्तीम् आगतस् स्थितिम् । अद्यप्रभृति राम त्वं तुर्यावस्थात्मको भव
Having attained the uninterrupted state of pure consciousness, which is like deep sleep, from this day onward, O Rama, become one whose nature is the fourth state.
समस् समसमाभासो भास्वद्वपुर् उदारधीः । तिष्ठात्माचारतो नित्यं परिपूर्ण इवार्णवः
Calm, with an even appearance, radiant in form, noble in intellect, his conduct ever steadfast in the Self, he stands, like the ocean, ever full.
एतत् त्वं श्रुतवान् सर्वं स्थितस् त्वं परिपूर्णधीः । यदीच्छसीतरत् प्रष्टुं तत् पृच्छ रघुनन्दन
All this you have now heard, and you stand with a mind that is completely fulfilled; if you wish to ask anything further, then ask, O delight of the Raghus.
ब्रह्मणो ऽनन्तरूपस्य कुतो मलम् इति त्वया । यत् पृष्टं प्रथमे कल्पे तद् अद्य परिचोदय
That question you asked at the beginning of this cycle—how can impurity exist in the infinite forms of Brahman—now put it forth again.
इदानीं संशयो ब्रह्मन् विनिवृत्तो विशेषतः । ज्ञातं ज्ञातव्यम् अखिलं जाता तृप्तिर् अकृत्रिमा
Now, O Brahman, all doubt has been especially dispelled; all that is to be known has been known, and a natural contentment has arisen.
नात्मनो ऽस्ति मलं द्वित्वं न चैक्यं न च कल्पना । तदा ममाभूद् अज्ञानं प्रशान्तम् अधुना तु तत्
There is no impurity, no duality, no unity, nor any imagination in the Self; then, ignorance was mine, but now it is pacified.
कलङ्क आत्मनो ऽस्तीति ममाज्ञानवशेन या । आसीद् भ्रान्तिर् इदानीं सा निवृत्ता त्वत्प्रसादतः
The delusion that impurity exists in the Self, which was due to my ignorance, is now removed by your grace.
न जायते न म्रियते न चैवात्मा कलङ्कितः । सर्वं च ब्रह्ममयम् इत्य् उदितः खलु चास्म्य् अहम्
The Self is neither born nor does it die, nor is it ever tainted; and I have declared that all is indeed of the nature of Brahman.
प्रश्नेभ्यस् संशयेभ्यश् च वाञ्छितेभ्यश् च सर्वतः । शुद्धं मे निर्गतं चेतस् त्वष्टा यन्त्रभ्रमाद् इव
From all questions, doubts, and desires, my mind has become pure, as if the craftsman’s wheel has ceased its whirling.
सर्वसारोपदेशेषु प्रायः प्रोक्तेषु साधुभिः । निराकाङ्क्षस् स्थितो ऽस्म्य् अन्तस् सुमेरुः कनकेष्व् इव
In all the essential teachings that have mostly been spoken by the noble ones, I remain inwardly free from longing, like Mount Sumeru among heaps of gold.
न तद् अस्त्य् अस्ति यत्राशा न तद् अस्ति यद् ईप्सितम् । न तद् अस्ति यद् आदेयं हेयं मध्यं च वा मम
There is nothing in which hope abides, nothing that is desired, nothing to be accepted, rejected, or regarded as neutral for me.