उच्चैःपदस्थस् तज्ज्ञेन सुमहाञ् शीतलाशयः । साधुर् एवानुगन्तव्यो मयूरेणाम्बुदो यथा
The noble one who stands at the highest state, who is greatly magnanimous and cool-hearted, alone should be followed, just as the peacock follows the raincloud.
अहङ्कारस्य देहस्य संसारस्योद्भवस्य च । विचारम् अमलं कृत्वा सत्यम् एवाश्रयेन् नरः
Having made a pure inquiry into ego, body, and the origin of worldly existence, a person should rely only on truth.
शरीरम् अस्थिमांसं च त्यक्त्वा रक्ताद्य् अशोभनम् । भूतमुक्तावलीतन्तुं चिन्मात्रम् अवलोकयेत्
Casting aside the body made of bone and flesh, and the unseemly blood and so on, one should behold only pure consciousness, like a string of pearls freed from their casing.
सत्ये नित्ये तते शुद्धे सर्वगे सर्वभावने । शिवे सर्वम् इदं प्रोतं सूत्रे मणिगणो यथा
In truth, in the eternal, in the pure, in the all-pervading, in the all-sustaining, in the auspicious—all this is strung, as gems are on a thread.
यैव चिद् भुवनाभोगभूषणे व्योम्नि भास्करे । धराविवरकोशस्थे सैव चित् कीटकोदरे
That very consciousness which adorns the enjoyment of worlds, which is in the sky, in the sun, in the earth’s hidden core, is the same consciousness within the belly of a worm.
कुम्भव्योम्नां न भेदो ऽस्ति यथेह परमार्थतः । चितां शरीरसंस्थानां न भेदो ऽस्ति तथानघ
Just as there is truly no difference between the space inside a pot and the space outside, O sinless one, so too, there is no real difference between consciousness and bodily forms.
सर्वेषाम् एव भूतानां तिक्तं कटु च नान्यथा । एकत्वाद् अनुभूतेर् हि कुतश् चिन्मात्रभिन्नता
For all beings, bitterness and pungency are not otherwise; since experience is one, how can there be any distinction in pure consciousness?
एकस्मिन्न् एव सततं स्थिते चिन्मात्रवस्तुनि । जातो ऽयम् अयम् उन्नष्ट इति कैषाज्ञतेह वः
In the one ever-present reality of pure consciousness, who can say, 'this one is born, that one is destroyed'—such notions arise only from ignorance.
नेह तन् नाम वस्त्व् अस्ति यद् अभूत्वा प्रजायते । न च तन् नाम वस्त्व् अस्ति यद् भूत्वा प्रविलीयते
Here, there is no such thing as an entity that, not having existed, comes into being; nor is there any such thing as an entity that, having existed, ceases to be.
आभासमात्रम् एवेदं न सन् नासच् च राघव । उत्प्लुतेनाप्रशान्तेन चेतसा सद् इव स्थितम्
This is merely an appearance, O Raghava; it is neither real nor unreal, but seems to exist as reality only to a mind that is restless and unsettled.
मेह मोहो ऽस्तु वो मौर्ख्यान् नेदं सद् यत् प्रणश्यति । न चासद् इत्य् एव दृढं निर्णीयाशोकितास्तु वः
Let delusion arise among you from ignorance, but do not firmly decide that this is real because it perishes, nor that it is unreal—thus may you remain free from sorrow.
असति जगति किं किलेह मोहस् सति च किम् अङ्ग विमोहकारणं तत् । जननमरणसंस्थितिष्व् अतस् त्वं भव खम् इवातिसमस् सदोपशान्तः
In a world that is unreal, what indeed is the cause for delusion? And if it is real, O dear one, what could cause bewilderment? Therefore, regarding birth, death, and existence, be ever tranquil and equal, like the sky.
धीरो विचारवाञ् जन्तुर् आदाव् एव महाधिया । शास्त्रार्थविदुषा ज्ञेन सुजनेन समं वसेत्
A wise and thoughtful person should, from the very beginning, dwell in the company of those who are learned, who know the meaning of the scriptures, and who are noble.
या या दुःखविनाशिन्यो वरविज्ञानदृष्टयः । तास् ता मधाव् इव लता जायन्ते सुजने सति
Wherever there are noble insights that destroy suffering, they arise in the presence of a virtuous person, just as creepers blossom in spring.
सुजनेन विरक्तेन हृद्येन महता सह । प्रविचार्य महाबाहो पदम् आसाद्यते परम्
By reflecting together with a virtuous, detached, and noble-hearted person, O mighty-armed one, the supreme state is attained.
शास्त्रार्थसुजनासङ्गवैराग्याभ्याससत्कृतः । पुरुषस् त्वम् इवाभाति राम विज्ञानभाजनम्
One who is honored for study of scripture, association with the good, practice of detachment, and discipline—such a person, O Rama, shines as a vessel of knowledge, just as you do.
त्वं तूदारनिजाचारो धीरो गुणगणार्णवः । अधितिष्ठसि निर्दुःखां जातिं राजससात्त्विकीम्
You, indeed, are noble in your own conduct, steadfast, an ocean of virtues; you abide in a pure state, free from sorrow, marked by rajas and sattva.
भूयो ऽस्मिन् दग्धसंसारे नासि दुःखस्य भाजनम् । पाश्चात्यजन्मासि मुने स्वभावम् अनुधावसि
Now, in this world-burnt existence, you are no longer a vessel for suffering; you are born anew, O sage, following your own true nature.
स्वयैवामलया दृष्ट्या तव प्रकटतां गतम् । यथाभूतं जगद्वस्तु रुचा दिनपतेर् इव
By your own pure vision, the reality of the world has become clear to you, just as things are revealed by the radiance of the sun.
इदानीं मद्वचोराशिवह्निदग्धमलो ऽमलः । नूनम् उत्सारिताभ्रेण शरद्व्योम्ना समो भव
Now, cleansed by the fire of my words, be truly pure—like the autumn sky, cleared of clouds.
भवभावनया मुक्तं युक्तम् उत्तमसंविदा । चित्तमुक्ताकलापं त्वम् अच्छाच्छं हृदये कुरु
Freed from the notion of worldly existence, endowed with supreme understanding, make your heart transparent, O you whose mind is a cluster of pearls of freedom.
ममेदम् इदम् अन्यस्येत्य् एवंकलनयोज्झितम् । मनो मुक्तविभागं ते मुक्तम् एव न संशयः
The mind that has abandoned the notions of 'mine', 'this is mine', and 'that belongs to another', and is free from all division, is indeed liberated—there is no doubt of this.
तवोत्तमानुभावस्य य इदानीं नरा भुवि । चेष्टाम् अनुसरिष्यन्ति ते ऽपि यास्यन्त्य् अशोकताम्
Those people on earth who now follow your supreme conduct will also attain a state free from sorrow.
राघवव्यवहारेण विहरिष्यन्ति ये नराः । भवार्णवात् तरिष्यन्ति स्वमनःपोतकेन ते
Those who live according to the example of Rāghava will cross the ocean of worldly existence by means of the boat of their own mind.
भवत्तुल्यमतिर् यस् स्यात् सुजनस् समदर्शनः । योग्यो ऽसौ ज्ञानदृष्टीनां पूर्णेन्दुस् सुरुचाम् इव
He whose mind is like yours, who is a noble person seeing all equally, is fit for the vision of knowledge, like the full moon is fit for beautiful rays.
त्वम् अशोकां दशां प्राप्तो यथाप्राप्तानुवृत्तिमान् । यावद्देहं धिया तिष्ठ रागद्वेषविहीनया
You have attained a state free from sorrow and act as is appropriate; remain as long as the body lasts, with a mind free from attachment and aversion.
बहिर् लोकोचिताचारस् त्व् अन्तस् त्यक्ताखिलैषणः । परां शीतलताम् एत्य तिष्ठ पूर्णेन्दुबिम्बवत्
Outwardly, maintain the conduct appropriate to the world, but inwardly, having abandoned all desires, remain in supreme coolness, like the full disc of the moon.
इतरासु तु ये जाता जातिष्व् अगुणशालिनः । अविचार्यास् त एते हि गोमायुशिशुधर्मकाः
But those who are born in other classes and lack virtues are not to be considered; they are like the offspring of jackals, following their own nature.
ये स्वभावा महाबाहो नृणां सात्त्विकजन्मनाम् । तान् भजन् पुरुषो याति पाश्चात्योदारजन्मताम्
O mighty-armed one, by following the natural qualities of those born with a sattvic nature, a person attains a noble birth in the west.
यान् एव सेवते जन्तुर् इह जातिगुणान् सदा । अप्य् अन्यजातिजातो ऽपि याति तज्जातितां क्षणात्
Whatever qualities of birth a creature constantly cultivates here, even if born in another species, it quickly attains the nature of that species.