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.
सर्वेच्छारहिते भानौ यथा व्योमनि तिष्ठति । जायते व्यवहारश्रीस् सति देवे तथा क्रिया
Just as the sun, devoid of all desire, remains in the sky, yet the glory of activity arises when the god exists, so too does action occur.
निरिच्छे संस्थिते रत्ने यथालोकः प्रवर्तते । सत्तामात्रेण देवेन तथैवायं जगद्गणः
Just as radiance arises from a jewel simply by its presence, so too does this multitude of worlds exist merely by the being of the divine.
अत आत्मनि कर्तृत्वम् अकर्तृत्वं च संस्थितम् । निरिच्छत्वाद् अकर्तासौ कर्ता सन्निधिमात्रतः
Therefore, in the self, both doership and non-doership are established; being non-desirous, it is a non-doer, yet by mere presence, it is a doer.
सर्वेन्द्रियाभ्यतीतत्वात् कर्ता भोक्ता न भूतपः । इन्द्रियान्तर्गतत्वात् तु कर्ता भोक्ता स एव हि
Because it is beyond all the senses, it is neither doer nor enjoyer nor the cause of beings; but when associated with the senses, it alone becomes the doer and enjoyer.
द्वे एवात्मनि विद्येते कर्तृताकर्तृते ऽनघ । ययैव पश्यसि श्रेयस् ताम् आश्रित्य स्थिरो भव
O sinless one, only two states exist in the self: doership and non-doership. Whichever you perceive as leading to the highest good, take refuge in that and remain steadfast.
सर्वत्राहम् अकर्तेति दृढभावनयानया । प्रवाहापतितं कार्यं कुर्वन्न् अपि न लिप्यसे
With the firm conviction, 'I am non-doer everywhere,' even while performing actions that arise by the force of circumstance, you remain untouched.
सर्वत्राहम् अकर्तेति संविदा भोगकामना । याति नीरसतां जन्तोर् अप्रवृत्तेस् स्वचेतसः
When, with the awareness 'I am non-doer everywhere,' the desire for enjoyment arises, it becomes insipid for the person whose mind does not engage in it.
यत्राहं किञ्चिद् एवेह न करोमीति निश्चयः । भोगौघकामनां तत्र कः करोतु जहातु वा
Where there is the firm understanding, 'Here I do nothing at all,' who would pursue or abandon the multitude of enjoyments there?
तस्मान् नित्यम् अकर्ताहम् इति भावनयेद्धया । परमामृतनाम्नी सा समतैवावशिष्यते
Therefore, one should always contemplate, 'I am non-doer'; by this, only supreme equanimity, called the nectar of immortality, remains.
अथ सर्वं करोमीति महाकर्तृतयानया । यदीच्छसि स्थितिं राम तत् ताम् अप्य् उत्तमां विदुः
But if you wish, O Rama, to abide in the state of 'I do everything,' with the notion of being the great doer, know that as the highest as well.
अहं यत्र करोमीमं समग्रं जागतं भ्रमम् । रागद्वेषक्रमस् तत्र कुतो ऽन्यस्यात्यसम्भवात्
Where I perform this entire illusory world, how can there be a sequence of attraction and aversion for another, since no one else truly exists?
यद् अन्येन शरीरं मे दग्धम् अन्येन लालितम् । स मदारम्भ एवातः कः खेदोल्लासयोः क्रमः
When my body is burned by one and cherished by another, both are my own doing; so what order can there be in pain and pleasure?
मत्सुखासुखविस्तारे जगज्जालक्षयोदये । अहं कर्तेति मत्वान्तः कः खेदोल्लासयोः क्रमः
In the expansion of my happiness and sorrow, in the arising and dissolution of the web of the world, thinking 'I am the doer,' what order can there be in pain and pleasure within?
खेदोल्लासविलासे तु स्वात्मकर्तृतयैकया । स्वयम् एव लयं याते समतैवावशिष्यते
When the play of fatigue and delight, arising from the sense of self-agency, subsides by itself, only equanimity remains.
समता सर्वभावेषु यासौ सत्या परा स्थितिः । तस्याम् अवस्थितं चित्तं न भूयो दुःखम् आप्नुयात्
That equanimity toward all things is the true, supreme state; when the mind abides in it, it no longer experiences suffering.
अथ वा सर्वकर्तृत्वम् अकर्तृत्वं च राघव । सर्वं त्यक्त्वा मनः पीत्वा यो ऽसि सो ऽसि स्थिरो भव
Or, Rāghava, renounce all notions of agency and non-agency; having abandoned everything and absorbed the mind, remain firm as you truly are.
अयं सो ऽहम् अयं नाहं करोमीदम् इदं न तु । इति भावानुसन्धानमयी दृष्टिर् न तुष्टये
The vision that dwells on thoughts such as 'This is me, this is not me; I do this, I do not do this,' is not for satisfaction.
सा कालसूत्रपदवी सा महावीचिवागुरा । सासिपत्त्रवनश्रेणी या देहो ऽहम् इति स्थितिः
The notion 'I am the body' is the path of the thread of time, the snare of the great wave, the series of sword-leaved forests.
सा त्याज्या सर्वयत्नेन सर्वनाशे ऽप्य् उपस्थिते । स्प्रष्टव्या सा न भव्येन सश्वमांसेव पुक्कसी
That notion must be abandoned with every effort, even when all else is destroyed; it should not be touched, like a piece of flesh by an outcaste.
तया सुदूरोज्झितया दृष्टौ पाटललेखया । उदेति परमा दृष्टिर् ज्योत्स्नेव विगताम्बुदा
When that notion is cast far away, like a crimson line in the vision, the supreme insight arises, like moonlight when the clouds have vanished.