यद् यद् आलोक्यते किञ्चिद् यत्र यत्र च गम्यते । ईप्सितानीप्सिताद् अन्यन् न तत्र यतते जनः
Whatever is seen, wherever one goes, apart from what is desired or undesired, a person does not strive for anything else there.
ये केचन समारम्भा ये जनस्य क्रियाक्रमाः । ते सर्वे देहमात्रार्थम् आत्मार्थं तु न किञ्चन
Whatever undertakings there are, whatever actions people perform, all are only for the sake of the body; nothing is for the sake of the self.
पाताले ब्रह्मलोके च स्वर्गे ऽथ वसुधातले । सन्तः कतिपया एव दृश्यन्ते दृष्टदृष्टयः
In the netherworld, in Brahma's realm, in heaven, or on earth, only a few saints are seen who possess true vision.
इदं हेयम् उपादेयम् इदम् इत्य् असदुत्थितौ । निश्चयौ गलितौ यस्य ज्ञस्यासाव् अतिदुर्लभः
For one whose certainty of 'this is to be rejected, this is to be accepted' has faded in the arising of the unreal, such a knower is exceedingly rare.
करोतु भुवने राज्यं विशत्व् अनलम् अम्बु वा । नात्मलाभाद् ऋते जन्तुर् विश्रान्तिम् अधिगच्छति
Let one rule the world, enter fire, or water; except for attaining the Self, a creature does not find rest.
ये महामतयस् सन्ति शूरास् स्वेन्द्रियशत्रुषु । जन्मज्वरविनाशाय त उपास्या महाधियः
Those who are great thinkers, heroes against their own sense-enemies, who destroy the fever of birth—those wise ones are to be revered.
सर्वत्र पञ्चभूतानि षष्ठं किञ्चिन् न विद्यते । पाताले भूतले व्योम्नि रतिम् एति क्व धीरधीः
Everywhere are the five elements; there is nothing else as a sixth. On earth, in the netherworld, or in the sky—where does the wise mind find delight?
युक्त्या सन्तरतो ज्ञस्य संसारो गोष्पदाकृतिः । दूरसन्त्यक्तयुक्तेस् तु महामत्तार्णवोपमः
For the knower who crosses by reasoning, the world is like the size of a cow's hoofprint; but for one who has abandoned reasoning, it is like a vast ocean of delusion.
कदम्बगोलकस्वच्छं ब्रह्माण्डं स्फारचेतसः । किं प्रयच्छति किं भुङ्क्ते प्राप्ते ऽस्मिन् सकले ऽपि सः
The universe, clear as a cluster of kadamba fruits, is the sphere of the expansive mind; what does he give, what does he enjoy, when all this is attained?
एतदर्थम् अबुद्धीनां यन् महासमरक्रियाः । तन् मन्ये राम भिक्षार्थं द्वन्द्वलक्षक्षयावहम्
Rama, I consider all these great acts of war performed by the unwise to be for the sake of begging, bringing about the destruction of the marks of duality.
कल्पमात्रेण कालेन सहसा पेलवोदरे । अस्मिन्न् अपि च यो नाशस् स वीरुधि महाशनिः
By mere time, by a single epoch, in the fragile belly of time, even here, the destruction that occurs is like a great thunderbolt to the sprout.
आत्मनो ऽंशस्य सर्वादेर् यत् तृणाद् अपि नोत्तमम् । तस्मिञ् जगत्त्रये प्राप्तं किं तद् आत्मवतो भवेत्
Of the Self, even the smallest portion is not surpassed by anything, not even a blade of grass; when the three worlds are attained in that, what could possibly be gained by one who knows the Self?
इतश् शैलशतैर् व्याप्तस् तथेतो जलराशिभिः । कियान् अस्या भुवो देहो येनोदारं प्रपूरयेत्
Though this earth be filled here with hundreds of mountains and there with oceans, how great is the body of this earth, that it could fill the vast expanse?
न तद् अस्ति जगत्य् अस्मिन् सपातालहरालये । यन् नामात्मवतो ज्ञस्य किञ्चित् कार्यकरं भवेत्
In this world, with its mountains and nether realms, there is nothing at all that could serve any purpose for the knower of the Self.
एकताम् अनुयातस्य व्योमवद् विततस्य च । स्वस्थस्यात्मवतो ज्ञस्य स्थितस्यात्मन्य् अचेतसि
For the one who has become one with all, who is expanded like space, who abides in the Self, established in consciousness—
शरीरजालनीहारधूसरा शून्यकोटरा । शान्तसञ्चारसुभगा त्रिलोकी विपुलाटवी
The three worlds, vast as a great forest, are but hollow spaces, dusted with the mist of bodily illusion, delightful in their tranquil movement.
स्फारब्रह्मामलाम्भोधिफेनास् सर्वे कुलाचलाः । चिदादित्यमहातेजोमृगतृष्णा जगच्छ्रियः
All the great mountains are but foam on the pure ocean of infinite Brahman; the splendors of the world are like mirages in the blazing sun of consciousness.
आत्मतत्त्वमहाम्भोधिवीचयस् सर्गराजयः । अनुत्तमपदाम्भोदवृष्टयश् शास्त्रदृष्टयः
The waves of the great ocean of the reality of the Self are the kings of creation; the showers from the cloud of the supreme state are the visions of the scriptures.
चन्द्रार्कतपनालोका घटकाष्ठादिसन्निभाः । प्रकाशनीयाश् चिद्दीपत्विषो भूतगणास् तथा
The lights of the moon, sun, and fire, like pots and sticks, and the radiances of the lamp of consciousness, as well as the hosts of elements, are all to be illumined.
चिरम् अन्तर्हितात्मानस् संसारवनचारिणः । कामभोगोलपग्रासा मृगा नरसुरासुराः
Long hidden are those selves wandering in the forest of worldly existence; humans, gods, and demons are like deer, devoured by the pleasures of desire.
अस्थिखण्डार्गला मूर्धपिधानास् स्नायुशृङ्खलाः । जगद्देहा जगज्जीवरत्नमांससमुद्गकाः
The bodies of the world are barred by bones, their heads covered, bound by sinews; the jewels of living beings are encased in flesh within the world’s forms.
वनबालमृगीमुग्धाः परसञ्चारितास् स्थितौ । बालबुद्धिविनोदाय योषितश् चर्मपुत्रिकाः
Like innocent young deer in the forest, led about by others, women—dolls of skin—exist for the amusement of childish minds.
एवंविधोदारमना मनाग् अपि महामतिः । न ज्ञश् चलति भोगौघैर् मुखवातैर् इवाचलः
A mind so vast and noble as this, even slightly, does not waver amidst floods of pleasures, just as a mountain does not move in the wind from a mouth.
तस्मिन् किल पदे राम ज्ञस् तिष्ठति महोन्नतौ । यस्माच् चन्द्रार्कदेशो ऽपि नः पातालम् इव स्थितः
In that lofty state, O Rama, the knower stands firm, for whom even the realms of moon and sun seem as low as the netherworld to us.
इमांल् लोकान् अनालोकाञ् जातालोकास् सुवेदिनः । सरीसृपान् वयम् इव पश्यन्त्य् ऊढान् भवार्णवे
Those who are well-versed in the worlds, both seen and unseen, perceive beings tossed in the ocean of existence as we see reptiles.
न केचन जगद्भावास् तत्त्वज्ञं रञ्जयन्त्य् अमी । नागरं नागरीकान्तं कुग्रामलटभा इव
None of these worldly states delight the knower of truth, just as the filth of a bad village does not please a city-dweller or his beloved.
न केचन जगद्भावास् तत्त्वज्ञं रञ्जयन्त्य् अमी । अप्य् अभ्याशगतास् स्फारहृदयं खम् इवाम्बुदाः
None of these worldly states delight the knower of truth, even when nearby, just as clouds do not stir the vast heart of the sky.
न केचन जगद्भावास् तत्त्वज्ञं रञ्जयन्त्य् अमी । मर्कट्य इव नृत्यन्त्यो गौरीलास्यार्थिनं हरम्
None of these worldly phenomena delight the knower of truth, just as dancing female monkeys do not please Shiva, who seeks the dance of Gauri.
न केचन जगद्भावास् तत्त्वज्ञं रञ्जयन्त्य् अमी । प्राक्तनप्रतिबिम्बश्री रत्नं कुम्भगतं यथा
None of these worldly phenomena delight the knower of truth, just as a jewel reflected in a pot does not please one who has seen the original jewel.
चक्रार्पितोपमम् असन्मयम् अम्बुभङ्गत्वङ्गत्तरङ्गकृतबिम्बम् इवावलोक्य । लोकं तदीहितसुखेषु रतिं न याति तज्ज्ञः कुशेवललवेष्व् इव राजहंसः
Having seen the world as insubstantial, like a reflection formed by a wave on the surface of water, the knower of that reality does not take pleasure in worldly enjoyments, just as a royal swan does not delight in blades of grass.