सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः । मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः
All perceptions and objects perceived, O Rama, arise from Brahman, just as the mirage-waves appear from the sun’s radiance.
सर्वा दृश्यदृशो द्रष्टुर् व्यतिरिक्ता न रूपतः । शीतरश्मेर् इव ज्योत्स्ना स्वालोका इव तेजसः
All objects and their perceptions are not truly separate from the perceiver, just as moonlight is not different in essence from the cool moon, or light from its own radiance.
एवम् एता हि लोकानां जातयो विविधाश्रयाः । तस्माद् एव समायान्ति तस्मिन्न् एव विशन्ति च
In this way, the various kinds of beings in the worlds have diverse bases; they all come forth from that alone and merge back into that.
काश्चिज् जन्मसहस्रान्ताजातयश् चिरकालिकाः । काश्चित् कतिपयातीतजन्मरूपा व्यवस्थिताः
Some lineages of beings endure for thousands of births, while others are established for only a few past incarnations.
इत्थं जगत्सु विविधेषु विचित्ररूपास् तस्येच्छया भगवतो व्यवहारवत्यः । आयन्ति यान्ति निपतन्ति तथोत्पतन्ति भूतश्रियः कणघटा इव पावकोत्थाः
Thus, in these various worlds, the wondrous forms of beings, by the will of the Blessed One, come, go, fall, and arise—like sparks from a blazing fire.
अभिन्नौ कर्मकर्तारौ समम् एव परात् पदात् । स्वयं प्रकटतां यातौ पुष्पामोदौ तरोर् इव
The two, the doer and the action, are not different, but equally proceed from the Supreme; they manifest themselves spontaneously, like the fragrance and the blossom of a tree.
सर्वसङ्कल्पनामुक्ते जीवा ब्रह्मणि निर्मले । स्फुरन्ति वितते व्योम्नि नीलिम्न इव चन्द्रकाः
When all notions and intentions have ceased, living beings shine forth in the pure Brahman, spread out like moonbeams in the vast blue sky.
अप्रबुद्धजनाचारो यत्र राघव दृश्यते । तत्र ब्रह्मण उत्पन्ना जीवा इत्य् उक्तयस् स्थिताः
Wherever, O Raghava, the conduct of those who are not awakened is seen, there statements such as 'living beings arise from Brahman' are maintained.
सम्प्रबुद्धजनाचारे वक्तुम् एवं न शोभनम् । यद् ब्रह्मण इदं जातं न जातं वेति राघव
But in the conduct of those who are awakened, O Raghava, it is not fitting to say, 'this has arisen from Brahman' or 'it has not arisen.'
काचिद् वा कलना यावन् न नीता राघव प्रथाम् । उपदेश्योपदेशश्रीस् तावल् लोके न शोभते
As long as any notion whatsoever has not been brought to prominence, O Raghava, the teaching and the glory of instruction do not shine in the world.
अतो भेददशां दीनाम् अङ्गीकृत्योपदिश्यते । ब्रह्मेदम् एते जीवाश् च वेति वाचाम् अयं भ्रमः
Therefore, accepting the state of those distressed by the sense of difference, it is taught: 'This is Brahman, and these are living beings'—this is the confusion of speech.
इति दृष्ट्या निरासङ्गाद् ब्रह्मणो जायते जगत् । तज्जं तद् एव तत्त्वं तु गतं दुरवबोधतः
Thus, from the perspective of detachment, the world appears to arise from Brahman; but that which is born from That is itself That, though it has become difficult to comprehend.
मेरुमन्दरसङ्काशा बहवो जीवराशयः । उत्पत्योत्पत्य संलीनास् तस्मिन्न् एव परे पदे
Countless hosts of living beings, resembling Meru and Mandara mountains, repeatedly arise and dissolve in that very Supreme State.
अनाद्यन्तास् स्फुरन्त्य् अन्ये जायमानास् सहस्रशः । नानाककुब्निकुञ्जेषु पादपेष्व् इव पल्लवाः
Others, without beginning or end, arise and shine forth by the thousands, in the various corners of the world, like leaves sprouting on trees.
जीवौघाश् चोद्भविष्यन्ति मधाव् इव नवाङ्कुराः । तत्रैव लयम् एष्यन्ति ग्रीष्मे मधुलता इव
Streams of living beings emerge, as new shoots in spring, and there itself they dissolve, like honey-vines in the summer.
तिष्ठन्त्य् अजस्रं कालेषु त एवान्ये च भूरिशः । जायन्ते ऽथ प्रलीयन्ते परस्मिञ् जीवराजयः
They remain constantly through the ages, and many others are born and then perish; thus, the domains of living beings arise and subside in another.
पुष्पामोदाव् इवाभिन्नौ पुमान् कर्म च राघव । परमेशात् समायातौ तत्रैव विशतश् शनैः
Just as fragrance and flower are inseparable, so too, O Rāghava, man and action both arise from the Supreme Lord and gradually merge back there.
इत्थम् एते जगत्य् अस्मिन् दैत्योरगनरामराः । उद्भवन्यग्भवाभावैः प्रस्फुरन्ति पुनः पुनः
Thus, in this world, demons, serpents, humans, and gods repeatedly manifest and disappear, through birth, existence, and dissolution.
हेतुर् विहरणे तेषाम् आत्मविस्मरणाद् ऋते । न कश्चिल् लक्ष्यते साधो जन्माध्वफलदो ऽपरः
Except for self-forgetfulness, there is no other cause for their wandering; O noble one, no other path is seen that yields the fruit of birth.
अविसंवादितार्थं सद् यत् प्रमाणिकदृष्टिभिः । वीतरागैर् विनिर्णीतं तच् छास्त्रम् इति कथ्यते
That which is true, unfailing in meaning, determined by authoritative vision and by those free from passion, is called scripture.
महासत्त्वगुणोपेता ये धीरास् समदृष्टयः । यन्निदेशाः फलोपेतास् साधवस् त उदाहृताः
Those steadfast ones endowed with great qualities, whose vision is equal, whose instructions bear fruit—such virtuous people are declared to be noble.
इयं तु दृष्टिस् सकला सिद्धये सर्वकर्मणाम् । साधुवृत्ततया शास्त्रं सर्वदैवानुवर्तते
This discernment, when complete, leads to the accomplishment of all actions; by the conduct of the virtuous, scripture is always followed.
साधुसंव्यवहारस्थं शास्त्रं यो नानुवर्तते । बहिष्कुर्वन्ति तं सर्वे स च दुःखे निमज्जति
Whoever does not follow scripture while engaged in virtuous conduct is rejected by all, and he himself sinks into suffering.
इह लोके च वेदे च श्रुतिर् इत्थं सदा प्रभो । यथा कर्म च कर्ता च पर्यायेणेह सङ्गते
In this world and in the Veda, O Lord, it is always heard thus: action and the doer are mutually connected here in turn.
कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रमीयते । बीजाङ्कुरवद् आम्नायो लोके वेदोक्त एष सः
By action, the doer is made; by the doer, action is measured—like seed and sprout, this is the tradition in the world and as stated in the Veda.
कर्मणो जायते जन्तुर् बीजाद् इव नवाङ्कुरः । जन्तोः प्रजायते कर्म पुनर् बीजम् इवाङ्कुरात्
From action, a living being is born, just as a new sprout from a seed; from the living being, action arises again, like a seed from a sprout.
यया वासनया कर्म दीयते भवपञ्जरे । तद्वासनानुरूपेण फलं समनुभूयते
By whatever tendency action is performed in the cage of existence, the result is experienced in accordance with that very tendency.
एवं स्थिते कथं नाम जन्मबीजेन कर्मणा । विनोत्पत्तिस् त्वया प्रोक्ता भूतानां ब्रह्मणः पदात्
Given this, how can you say that beings arise from the seed of birth and action without origin, O knower of Brahman?
पक्षेणानेन भगवन् भवता जन्मकर्मणोः । तिरस्कृता जगज्जाताप्य् अविनाभावितैतयोः
By this reasoning, O Blessed One, you have disregarded birth and action, though the world arises only through their inseparability.
कर्मण्य् अकारणे ब्रह्मञ् जन्मादिषु फलेषु तु । कर्मणां फलम् अस्तीति त्वया लोके प्रमार्जितम्
In actions, there is no cause in Brahman, but in birth and other results, you have established in the world that the fruit of actions exists.