बहुनात्र किम् उक्तेन न किञ्चिद् अपि विद्यते । पत्त्रं तत्र तरोर् यत्र नोष्यते वा न भुज्यते
What more need be said here? There is not a single leaf on that tree which is not either eaten or enjoyed.
पत्त्रे पत्त्रे मृगास् सुप्ता विश्रान्तास् सुघने घने । कच्छे कच्छे खगा लीनास् तस्य भूरुहभूपतेः
On every leaf, deer lie sleeping, resting in the dense shade; in every hollow, birds are nestled, on that lord of trees.
एवंगुणविशिष्टं तं ममालोकयतस् तरुम् । महोत्सवेन सदृशी सा बभूव तमस्वती
As I gazed upon that tree, endowed with such qualities, my joy became like a great festival.
ततः कथाभिर् अन्याभिस् स तस्य तनयो मया । विज्ञानालोकरम्याभिर् नीतो बोधं परं पुनः
Then, through other stories, delightful with the light of knowledge, I once again led his son to supreme awakening.
आवयोस् तत्र चित्राभिः कथाभिर् इतरेतरम् । शर्वरी सा व्यतीयाय मुहूर्त इव कान्तयोः
There, as we exchanged wondrous tales with each other, that night passed by like a moment for lovers.
प्रातः प्रतनुतां याते द्युघर्मजलजालके । खकाननाङ्कुरोद्गारे तारकानिकरे शनैः
As morning approached, when the dew of night began to thin, and the stars slowly faded with the first stirrings of the birds in the sky,
आकदम्बनभोभागम् अनुयातं सुतान्वितम् । अहं विसर्ज्य दाशूरं हराचलनदीं गतः
I left the city of Dashura with my children, following the path through the sky, and went to the river at Mount Hara.
तत्राभिमतम् आसाद्य स्नानम् एत्य नभस्तलम् । प्रविश्य खं मुनीनां च मध्यं स्वस्थम् अवस्थितः
There, after performing the desired bath, I entered the sky and, joining the assembly of sages, remained at ease.
दाशूराख्यायिकैषा ते कथिता रघुनन्दन । जगतः प्रतिबिम्बाभा सत्याकाराप्य् असन्मयी
O delight of the Raghu lineage, this tale called 'Dashura' has been told to you; though it appears as the reflection of the world, it is unreal despite its seeming reality.
दाशूराख्यायिकैवेयम् इत्य् एतत् कथितं मया । तुभ्यं राघव घोराघजगद्रूपनिरूपणे
This very story called 'Dashura' has been narrated by me to you, Raghava, to illustrate the terrifying and illusory form of the world.
तस्माद् अवास्तवीं त्यक्त्वा वास्तवीम् अपि रञ्जनाम् । दाशूरसिद्धान्तधिया सदोदारो भवात्मवान्
Therefore, abandoning both the unreal and even the attractive aspects of the real, always remain broad-minded and self-possessed with the understanding of the Dashura doctrine.
अनेन गच्छामरसुन्दरत्वं कदम्बदाशूरकथारथेन । आसादयिष्यस्य् अचिरात् पुरं तद् भविष्यसीशो भुवनेषु येन
By means of this chariot of the story of Kadamba and Dashura, you will soon attain that city by which you will become lord of the worlds to come.
नास्तीदम् इति निर्णीय सर्वतस् त्यज रञ्जनाम् । यन् नास्ति तत् प्रति किल कैवास्थेह विचारिणाम्
Having determined that 'this does not exist,' abandon all attachment everywhere; for what does not exist, indeed, holds no place for those who inquire.
दृश्यमानम् अथेदं चेद् अस्ति तत् तव किं गतम् । तिष्ठत्व् आत्मनि बध्नासि त्वं किलात्र किम् आत्मताम्
If this which is seen truly exists, what has departed from you? Let it remain in the self; why do you bind yourself here, as if this were your own self?
अथ चेद् अस्ति नास्तीदम् इति निश्चयवान् असि । तथापि भावनासङ्गः कथं युक्तश् चलाचले
But if you are certain that this does not exist, still, how can attachment to contemplation persist in what is stable and unstable?
नेदम् अस्ति जगद् राम न च नास्ति महामते । केवलं स्वोत्थम् एवेत्थमाभानम् इदम् ईदृशम्
This world neither exists, O Rama, nor does it not exist, O wise one; it is merely an appearance arising from oneself, manifesting in this way.
नेदं कर्तृकृतं किञ्चिन् न चाकर्तृकृतक्रमम् । स्वयम् आभासते चेदं कर्त्रकर्तृपदं गतम्
Nothing here is made by a doer, nor does it follow the sequence of actions by a non-doer; it shines forth by itself, having transcended the notions of doer and deed.
अकर्तृकं जगज्जालं भवत्व् अथ सकर्तृकम् । मा त्वम् एतेन सम्बन्धं भावयानघ चेतसि
Let this web of the world be either without a doer or with a doer; do not associate your pure mind with it in any way.
सर्वेन्द्रियविहीनात्मा कर्तेह स जडोपमः । अकर्त्र् एव तदा मन्ये काकतालीयवज् जगत्
The self, devoid of all senses, is like an inert thing in action here; I consider it as non-doer, and the world as arising by mere coincidence.
काकतालीययोगेन जातं यत् किञ्चिद् एव यत् । तस्मिन् भावानुसन्धानं बालो बध्नाति नेतरः
Whatever arises by the coincidence of circumstances, in any way whatsoever, only a child binds himself to it through contemplation, not the wise.
न कदाचिद् इदं शान्तं जगद् राम न च क्षयि । अजस्रं दृश्यमानत्वाद् भावित्वाच् च पुनः पुनः
This world is never peaceful, O Rama, nor does it ever perish; it is endlessly perceived and imagined again and again.
न कदाचिद् इदं चास्ति जगद् राम न चाक्षयि । अजस्रं क्षीयमाणत्वान् नाशित्वाच् चानुमानतः
O Rama, this world never truly exists, nor is it imperishable; since it is always diminishing and subject to destruction, we infer it is not eternal.
सर्वेन्द्रियपदातीतो यदा कर्तेह विज्वरः । कुर्वाणस् स तदा खेदं न कदाचन गच्छति
When the doer here is free from fever and has transcended all the senses and their domains, he never experiences fatigue while acting.
तेनेयं नियतिः प्रौढा भावाभावदशामयी । ईदृश्य् एव स्थिरा दीर्घा चित्तोत्थापि न नश्यति
Therefore, this established order is mature, governed by the states of being and non-being; such a condition, arising from the mind, is stable and enduring, and does not perish.
अपर्यन्तस्य कालस्य कश्चिद् अंशश् शरच्छतम् । तावन्मात्रमहायुर् यः किम् आस्थां सो ऽनुधावति
A century of autumns is but a fragment of endless time; whoever pursues reliance on such a long lifespan, what does he truly gain?
स्थिराश् चेज् जागता भावास् तत् तदास्था न शोभते । कथम् अन्योऽन्यसंश्लेषो जडचेतनयोः किल
If the states of the world are stable, then attachment to them is not fitting; how can there truly be union between the inert and the conscious?
अस्थिराश् चेज् जगद्भावास् तद् अप्य् आस्था न शोभते । पयःफेनास्थिरास्यान्ते दुःखम् एषा ददाति ते
If the states of the world are unstable, then attachment to them is also not fitting; at the end, unstable things like foam bring you sorrow.
आस्थाबन्धो महाबाहो जगद्भावत्वदात्मनोः । न स्थिरास्थिरयोः फेनशैलयोर् इव राजते
O mighty-armed one, the bond of attachment between the self and the states of the world does not shine among the stable or unstable, just as it does not between foam and mountain.
सर्वकर्ताप्य् अकर्तेव करोत्य् आत्मा न किञ्चन । तिष्ठत्य् अलम् उदासीन आलोकं प्रति दीपवत्
Though the self is the doer of all, it acts as if it does nothing; it remains perfectly indifferent, like a lamp shining upon its surroundings.
कुर्वन् न किञ्चित् कुरुते दिनकार्यम् इवांशुमान् । गच्छन् न गच्छति स्वस्थस् स्वास्पदस्थो रविर् यथा
Acting, he does nothing, just as the sun carries out the day's work; moving, he does not move, remaining established in his own place, like the sun.