सर्वत्र सत्यभूते ऽस्मिन् ब्रह्मतत्त्वमये ऽपि च । किं स्यात् त्रिभुवने हेयं प्राज्ञाः परिहरन्तु यत्
Even in this world, which is entirely real and filled with the essence of Brahman, what could there be in the three worlds that the wise should reject or avoid?
असत् सद् वा जगज् ज्ञस्य तेनासौ सुखदुःखयोः । अगम्य एव मूर्खस् तु तृतीयांशेन दुःखितः
Whether the world is unreal or real, for the one who knows, it is beyond pleasure and pain; but the ignorant, due to their partial understanding, suffer.
आदाव् अन्ते ऽपि यन् नास्ति वर्तमाने ऽपि सन् न तत् । यो ऽभिवाञ्छत्य् असद् राम तस्यासत्तैव शिष्यते
That which does not exist at the beginning or end, and does not truly exist in the present, if someone desires the unreal, O Rama, only its nonexistence remains for him.
आदाव् अन्ते च यत् सत्यं वर्तमाने सद् एव तत् । यस्य सर्वं सद् एव स्यात् तस्य सत्तैव शिष्यते
That which is true at the beginning and end, and truly exists in the present, for one whose everything is real, only existence remains for him.
असत्यभूतं तोयान्तश् चन्द्रव्योमलतादिकम् । बाला एवाभिवाञ्छन्ति मनोमोहाय नोत्तमाः
Children alone desire things like the moon reflected in water or sky-flowers, which are unreal; the wise do not, for such desires only delude the mind.
बालो हि वितताकारैर् वस्तुरिक्तैः प्रयोजनैः । सन्तोषम् एत्य् अनन्ताय दुःखाय न सुखाय तु
A child, seeking satisfaction from objects with various forms and purposes, attains endless sorrow, not happiness.
तस्मान् मा भव बालस् त्वं राम राजीवलोचन । अनित्यताम् इहालोक्य नित्यम् आश्रय सुस्थिरम्
Therefore, do not be childish, O Rama, lotus-eyed one; seeing impermanence here, always rely on what is stable and enduring.
असद् इदम् अखिलं मया समेतं त्व् इति विगणय्य विषादितास्तु मा ते । सद् इह हि सकलं मया समेतं त्व् इति च विलोक्य विषादितास्तु मा ते
Do not let sorrow arise in you by thinking, 'All this is unreal, and I am united with it.' Likewise, do not let sorrow arise by thinking, 'All this is real, and I am united with it.'
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
When she had spoken thus to the sage, the day passed toward evening and set for the coming of night. She went to bathe, offered salutations in the assembly, and departed along with the rays of the sun as they faded.
नष्टे धने ऽथ दारादौ शोकस्यावसरो ऽत्र कः । इन्द्रजाले क्षणाद् दृष्टे नष्टे का परिदेवना
When wealth or spouse is lost, what occasion is there for grief? If an illusion is seen for a moment and then vanishes, what is the point of lamenting?
गन्धर्वनगरस्यार्धे भूषिते दूषिते ऽथ वा । अविद्यांशे सुतादौ वा कः क्रमस् सुखदुःखयोः
Whether a city of the Gandharvas is adorned or defiled, or whether ignorance affects children and others, what is the sequence of happiness and sorrow in these?
प्राप्ते धने ऽथ दारादौ हर्षस्यावसरो हि कः । वृद्धायां मृगतृष्णायां किम् आनन्दो जलार्थिनः
When wealth or spouse is gained, what occasion is there for joy? What happiness does a thirsty person find in a mirage that has grown larger?
धनदारेषु वृद्धेषु दुःखं युक्तं न तुष्टता । वृद्धायां मोहमायायां कस् समाश्वासवान् इह
When wealth and spouse have increased, sorrow is appropriate, not satisfaction. When delusion and illusion have grown, who here finds reassurance?
यैर् एव जायते रागो मूर्खस्याधिकतां गतैः । तैर् एव भोगैः प्राज्ञस्य विराग उपजायते
The very enjoyments that give rise to attachment in the foolish, when pursued excessively, are the same enjoyments by which the wise develop detachment.
अपारदर्शिनो मूढा भोगैर् आयान्ति तुष्टताम् । पारावलोकिनस् त्व् एतैर् विरागं यान्ति साधवः
Those who do not see the other shore, the deluded, attain satisfaction through enjoyments; but those who perceive the far shore, the virtuous, attain detachment through these same enjoyments.
अतो राघव तत्त्वज्ञो व्यवहारेषु संसृतेः । नष्टं नष्टम् उपेक्षस्व प्राप्तं प्राप्तम् उपाहर
Therefore, Raghava, knowing the truth, in worldly dealings, disregard what is lost as lost, and accept what is gained as gained.
अनागतानां भोगानाम् अवाञ्छनम् अकृत्रिमम् । आगतानां च सम्भोग इति पण्डितलक्षणम्
The mark of the wise is genuine indifference toward pleasures not yet arrived, and enjoyment of those that have come.
संसारसम्भ्रमे ह्य् अस्मिंश् छन्नात्मन्य् आततायिनि । तथा विहर सम्बुद्धो यथा नायासि मूढताम्
In this turmoil of worldly existence, where the true self is concealed and hostile, live with awakened understanding so that you do not fall into delusion.
संसाराडम्बरस्यास्य प्रपञ्चरचिते क्रमे । सम्यक् समं न पश्यन्ति ये हतास् ते कुबुद्धयः
In this display of worldly grandeur, constructed by the process of manifestation, those whose insight is destroyed do not see rightly or evenly; they are of misguided intellect.
यया कयाचिद् युक्त्येह यस्य दृश्यगतारतिः । परिमज्जति तस्याच्छा न क्वचिन् निर्मला मतिः
By whatever means, here, one whose mind is attached to objects of perception and is cleansed by them, never attains pure understanding anywhere.
यस्यासद् इदम् इत्य् आस्था निवृत्ता सर्ववस्तुषु । क्रोडीकरोति सर्वज्ञं नाविद्या तम् अवास्तवी
For one whose conviction that 'this is unreal' has ceased regarding all things, ignorance does not touch him; he embraces the all-knowing.
अहं जगच् चैकम् इदं सर्वम् एवेति यस्य धीः । आस्थानास्थे परित्यज्य संस्थिता स न मज्जति
He whose understanding is established in the view that 'I and the world are one, all this is indeed one,' having abandoned both attachment and aversion, does not sink.
शुद्धं सदसतोर् मध्यं पदं बुद्ध्यावलम्ब्य च । सबाह्याभ्यन्तरं विश्वं मा गृहाण विमुञ्च मा
Relying on the pure middle ground between existence and non-existence with your intellect, neither grasp nor abandon the universe, whether external or internal.
अत्यन्तविततस् स्वच्छस् सर्ववान् सर्ववर्जितः । व्योमवत् तिष्ठ नीरागं राम कार्यकरो ऽपि सन्
Remain, O Rama, utterly expansive, pure, possessing all, yet free from all; like the sky, abide without attachment, even while performing actions.
यस्य नेच्छा न चानिच्छा ज्ञस्य कर्मणि तिष्ठतः । न तस्य लिप्यते प्रज्ञा पद्मपत्त्रम् इवाम्बुभिः
For one who is wise, who neither desires nor rejects while engaged in action, understanding is not tainted—just as a lotus leaf is not wetted by water.
दर्शनस्पर्शनादीनि मा करोतु करोतु वा । तवेन्द्रियगणो गौणस् त्वम् अनिच्छो भवात्मवान्
Let your senses perform seeing, touching, and so on, or not; they are secondary to you—be established in the Self, without desire.
ममेदम् इत्य् असद्भूते इन्द्रियार्थे भवन्मनः । मा निमज्जत्व् अमग्नं सन् मा करोतु करोतु वा
Let not your mind, thinking 'this is mine' about unreal sense objects, sink into them; remaining unsunken, let it act or not act.
यदि ते नेन्द्रियार्थश्रीस् स्वदते हृदि राघव । तद् असि ज्ञातविज्ञानस् समुत्तीर्णो भवार्णवात्
O Raghava, if the splendor of sense objects does not delight your heart, then, endowed with knowledge and discernment, you have crossed the ocean of worldly existence.
अस्वादितेन्द्रियार्थस्य सतनोर् अतनोर् अपि । अनिच्छतो ऽपि सम्पन्ना मुक्तिर् अर्थवशात् तव
Even for one whose body has or has not experienced sense objects, and who is without desire, liberation arises for you, according to the force of circumstances.
उच्चैःपदाय परया प्रज्ञया वासनागणात् । पुष्पाद् गन्धम् इवोदारं चेतो राम पृथक् कुरु
With supreme wisdom, separate your mind, O Rama, from the multitude of tendencies, as one would distinctly separate fragrance from a flower.