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.
यतः कुतश्चिद् एवेदं सम्पन्नम् इव लक्ष्यते । अर्जुनानिलवद् वारिपूरावर्तवद् आततम्
This appears to have arisen from somewhere or other, like a whirlwind or a water-eddy, or like the wind in a dust-storm, all spread out.
इति चेद् भवता राम नैपुण्येनावधारितम् । प्रमाणपरिशुद्धेन चेतसा च विचारितम्
If, O Rama, you have determined this with skill and examined it with a mind purified by right means of knowledge,
तदाति भावना साधो पदार्थं प्रति नार्हति । अलातचक्रे स्वप्ने च भ्रमे वा केव भावना
Then, O noble one, mental construction is not appropriate regarding the object; what place is there for imagination in a firebrand circle, in a dream, or in a delusion?
अकस्माद् आगतो जन्तुस् सौहार्दस्य न भाजनम् । भ्रमभूतं जगज्जालम् आस्थायाश् च न भाजनम्
A being who has appeared suddenly is not a vessel for friendship; nor is one who has taken refuge in the web of the world, which is of the nature of illusion.
उष्णेन्दौ शीतले भानौ मृगतृष्णाजले तथा । यथा न भावयस्य् आस्थाम् एवं मा भावय स्थितौ
Just as you do not place reliance on heat in the moon, coolness in the sun, or water in a mirage, so do not place reliance on worldly existence.
सङ्कल्पपुरुषं स्वप्नजनं द्वीन्दुत्वविभ्रमम् । यथा पश्यसि पश्य त्वं भावजातम् इदं तथा
As you see the person of thought, the people of dreams, or the confusion of two moons, so see this world, which is born of imagination.
अन्तर् आस्थां परित्यज्य भावश्रीभावनामयीम् । यो ऽसि सो ऽसि जगत्य् अस्मिंल् लीलया विहरानघ
Abandoning inner attachment, which is made of the splendor of imagination, be who you are in this world, O sinless one, and play freely.
अकर्तृत्वपदस्थस्य कर्तृत्वम् अपि कुर्वतः । सर्वभावान्तरस्थस्य सर्वातीतस्य चात्मनः
For the self established in non-doership, even when performing actions, and abiding within all states and transcending all, there is neither doership nor agency.
इयं सन्निधिमात्रेण नियतिः प्रविजृम्भते । दीपसन्निधिमात्रेण निरिच्छेव प्रकाशता
This order arises merely by proximity, just as illumination appears simply by the presence of a lamp.
अभ्रसन्निधिमात्रेण कुटजानि यथा स्वयम् । आत्मसन्निधिमात्रेण त्रिजगन्ति तथा स्वयम्
Just as, by the mere presence of clouds, the white jasmine flowers bloom on their own, so too, by the mere presence of the self, the three worlds exist by themselves.