राजपुत्रास् त्रयो नद्यो भविष्यन्नगरं तथा । यथा सङ्कल्परचना तथेयं त्रिजगत्स्थितिः
Just as the three princes, the rivers, and the city-to-be were creations of imagination, so too is the existence of the three worlds.
सङ्कल्पमात्रम् अभितः परिस्फुरति चञ्चलम् । पयोमात्रात्मको ऽम्भोधिर् अम्भसीवात्मनात्मनि
Only thought, ever restless, shines forth all around; just as the ocean is nothing but water, so too is everything, in essence, the Self within the Self.
सङ्कल्पमात्रम् उत्पन्नं प्रथमं परमात्मनि । तद् इदं स्फारतां यातं व्यापारैर् दिवसं यथा
Thought alone first arises in the Supreme Self; this then expands into activity, just as the day unfolds.
सङ्कल्पजालकलनैव जगत् समग्रं सङ्कल्पम् एव ननु विद्धि विलासि चेत्यम् । सङ्कल्पमात्रम् अलम् उत्सृज निर्विकल्पम् आश्रित्य निश्चयम् अवाप्नुहि राम शान्तिम्
The entire world is but a web of thought-constructs; know indeed that all is only thought, O playful one. Abandon mere thought, take refuge in the thought-free state, and, with certainty, attain peace, O Rama.
स्वसङ्कल्पवशान् मूढो मोहम् एति न पण्डितः । अयक्षे यक्षसङ्कल्पान् मुह्यते शिशुनैव हि
The deluded one, under the sway of his own thoughts, falls into confusion, not the wise; just as a non-spirit is bewildered by the thoughts of a spirit, like a child.
को ऽसौ सङ्कल्पितः केन यक्षो ब्रह्मविदां वर । असतैव महामोहं येनादत्ते सदैव हि
Who is this imagined being, this yakṣa, considered foremost among knowers of Brahman? By whom is this great delusion, which is truly unreal, always taken up?
अमुना भूतसङ्गेन यक्षो ऽहङ्काररूपधृत् । वेतालश् शिशुनेवेह मिथ्यैव परिकल्पितः
By this association with elements, the yakṣa, taking the form of ego, is falsely conceived here, like a goblin imagined by a child.
एकस्मिन्न् एव सर्वस्मिन् स्थिते परमवस्तुनि । कुतः को ऽयम् अहं नाम कथं नाम किलोदितः
When the supreme reality alone abides in all, how, from where, and in what manner does this so-called 'I' arise?
वस्तुतो नास्त्य् अहङ्कारः परमात्मन्य् अभेदतः । असम्यग्दर्शनान् मार्गी सरित् तीव्रातपे यथा
In truth, there is no ego, for there is no difference in the supreme Self; just as a traveler, due to imperfect vision, sees water in the intense heat.
मनोमणिर् महारम्भस् संसार इति लक्ष्यते । आत्मनात्मानम् आश्रित्य स्फुरत्य् अम्बु यथाम्बुना
The jewel of the mind, with its great activity, is designated as saṃsāra; relying on the Self, the Self shines forth, just as water glistens through water.
असम्यग्दर्शनं तेन त्यज राम निराश्रयम् । साश्रयं सत्यम् आनन्दि सम्यग्दर्शनम् आश्रय
Therefore, O Rāma, abandon unsupported false perception; take refuge in true perception, which is grounded and blissful.
धिया विचारधर्मिण्या मोहसंरम्भहीनया । विचारयाधुना सत्यम् असत्यं सम्परित्यज
With an intellect inclined toward inquiry, free from the agitation of delusion, now discern the truth and completely abandon the untrue.
अबद्धो बद्ध इत्य् उक्त्वा किं शोचसि मुधैव हि । अनन्तस्यात्मतत्त्वस्य किं कथं केन बध्यते
Saying 'bound' or 'unbound' is truly pointless—why do you grieve in vain? For the infinite reality of the Self, what, how, and by whom can bondage occur?
नानानानात्वकलनास्व् अविभिन्ने महात्मनि । सर्वस्मिन् ब्रह्मतत्त्वे ऽस्मिन् किं बद्धं किं विमुच्यते
In the undivided Supreme Self, where the notion of multiplicity arises only through conceptualization, what can be bound and what can be liberated in this all-pervading reality of Brahman?
अनार्तो ऽप्य् आर्तिसद्भावाच् छिन्ने ऽङ्गे किं च ताम्यसि । भेदाभेदविकारार्तिः काचिन् नात्मनि विद्यते
Though you are inherently free from suffering, you feel pain because of its apparent presence; why do you grieve over a wounded limb? No affliction of division, unity, or change truly exists in the Self.
देहे नष्टे क्षते क्षीणे कात्मनः क्षतिर् आगता । भस्त्रायां परिदग्धायां तत्स्थं हेम न नश्यति
When the body is destroyed, injured, or diminished, what harm comes to the Self? Just as gold within a crucible remains unharmed even when the crucible is burnt.
देहः पततु वोदेतु का नः क्षतिर् उपागता । को नष्टः प्रक्षते पुष्पे आमोदो व्योमसंश्रयः
Let the body fall or be destroyed—what loss comes to us? When a flower is crushed, is its fragrance, which abides in space, truly lost?
आपतन्तु वपुःपद्मं सुखदुःखहिमश्रियः । आकाशोड्डयने ऽलीनां का नः क्षतिर् उपस्थिता
Let the lotus-like body be struck by the frost of pleasure and pain—what harm comes to us, who are established in the expanse of space, like bees that have flown away?
देहः पततु वोदेतु यातु वा गगनान्तरम् । तद्विलक्षणरूपस्य कासौ भवति ते क्षतिः
Let the body fall, be destroyed, or depart to the farthest sky—what injury can there be to your true nature, which is distinct from it?
यथा पयोदमरुतोर् यथा षट्पदपद्मयोः । तथा राघव सम्बन्धस् त्वच्छरीरत्वदात्मनोः
Just as the connection between cloud and wind, or bee and lotus, so too, Rāghava, is the relationship between your body and your Self.
मनो नाम शरीरं हि जगतस् सकलस्य च । आत्मशक्तिश् चिद् अस्यात्मा न नश्यति कदाचन
The mind is called the body of the entire world; its essence is the power of the Self, which is consciousness, and this never perishes at any time.
यो ऽसाव् आत्मा महाप्राज्ञ नश्यतीत्य् अवगच्छसि । न नश्यति कदाचिद् स किं मुधा परितप्यसे
You believe that this Self, the supremely wise, perishes; but it never perishes at any time—why do you grieve in vain?
विशीर्णे ऽभ्रे यथा वातश् शुष्के ऽब्जे षट्पदो यथा । यात्य् अनन्तपदं व्योम तथात्मा देहसङ्क्षये
Just as the wind passes through a broken cloud, or a bee leaves a dried lotus and goes into the endless sky, so does the Self depart when the body is destroyed.
संसारे ऽस्मिन् विहरतो मनो ऽपि हि न नश्यति । ज्ञानाग्निना विना जन्तोर् आत्मनाशे तु का कथा
Even while one wanders in this world, the mind does not perish; without the fire of knowledge, the destruction of the Self is not even a topic for discussion.
यः कुण्डबदरन्यायो यो घटाकाशयोः क्रमः । स्थितिर् देहात्मनोस् सैव सविनाशाविनाशयोः
The analogy of the jar and the berry, and the sequence of the space within the jar, applies likewise to the existence of body and Self—whether perishable or imperishable.
बदरं हस्तम् आयाति यथा स्फुटति कुण्डके । आत्मा गगनम् आयाति तथा चलति देहके
Just as a berry enters the hand and bursts in the jar, so the Self enters the sky and moves within the body.
कुम्भे गच्छत्य् अकुम्भत्वं कुम्भाकाशो यथाम्बरे । तिष्ठत्य् एवम् अयं देही देहे क्षीणे निरामयः
When the jar is gone, its space remains as the space of the sky; likewise, when the body is exhausted, the embodied one remains, free from affliction.
मनो देहो हि जन्तूनां देशकालतिरोहितः । मुहुर् मृतिपटाच्छन्नश् शेते किं परिदेवना
The mind and body of creatures are concealed from place and time; repeatedly covered by the veil of death, they lie dormant—why lament?
देशकालतिरोधाने मूढो ऽपि मरणे नरः । किं बिभेति महाबाहो नेह नश्यति कश्चन
Even the ignorant man, when place and time are concealed at death, why should he fear, O mighty-armed one? No one perishes here.
अतस् त्वं वासनां राम मिथ्यैवाहम् इति स्थिताम् । त्यज पक्षीश्वरो व्योमगमनोत्क इवाण्डकम्
Therefore, O Rama, abandon the notion 'I am this'—a mere fancy—just as the lord of birds, eager to fly the sky, leaves behind the eggshell.