जनकस्येव सद्बुद्धेस् स्वयम् एव विवेकिनः । विकासम् एत्य् अयं देही देवः प्रातर् इवाम्बुजम्
Just as in Janaka, who possessed noble understanding, so too in the wise person, this embodied being naturally unfolds, like a lotus at dawn.
संशान्तमननं चित्तं विचारेण विलीयते । गलद्वर्णाकृतिस्पर्शम् आतपेन हिमं यथा
The mind, whose thoughts have become tranquil, dissolves through inquiry, just as frost, losing its color, form, and touch, melts away in sunlight.
अयम् एवाहम् इत्य् अस्यां निशायाम् उदिते क्षये । स्वयं सर्वगतस् स्फारस् स्वालोकस् सम्प्रवर्तते
When the sense of 'I am this' fades away in the night of ignorance, then the all-pervading, radiant light of one's own true nature arises of itself.
अयम् एवाहम् इत्य् अस्मिन् सङ्कोचे विलयं गते । अनन्तभुवनव्यापी विस्तारस् सम्प्रजायते
When the contraction of 'I am this' dissolves, there arises an expansive awareness that pervades infinite worlds.
जनकेन परित्यक्ता यथाहङ्कारवासना । तथा त्वम् अपि सद्बुद्धे विचार्यान्तः परित्यज
Just as Janaka abandoned the tendencies of ego, so too, O wise one, after thorough inquiry, you should renounce them within yourself.
अहङ्काराम्बुदे क्षीणे चिद्व्योम्नि विमले ऽमलः । नूनं प्रकटताम् एति स्वालोको भास्करः परः
When the cloud of ego has dissipated in the pure, stainless sky of consciousness, surely the supreme sun, its own light, becomes manifest.
एतावद् एवातितमो यद् अहम्भावभावनम् । तस्मिञ् शमम् उपायाते प्रकाश उपजायते
The darkness is nothing but the cultivation of the sense of 'I'; when that subsides, illumination arises.
नाहम् अस्मि न चान्यो ऽस्ति न च नास्तीति भावितम् । मनः प्रशान्तिम् आयातं नोपादेयेषु मज्जति
When it is realized, 'I am not, nor is there another, nor is there nonexistence,' the mind attains tranquility and does not become entangled in things to be acquired.
उपादेयानुपतनं हेयैकान्तविवर्जनम् । यद् एतन् मनसो राम तं बन्धं विद्धि नेतरत्
O Rama, know that the mind's pursuit of what is to be acquired and avoidance of what is to be rejected—this alone is bondage, nothing else.
मा खेदं भज हेयेषु मोपादेयपरो भव । हेयादेयदृशौ त्यक्त्वा शेषस्थस् स्वस्थतां व्रज
Do not become distressed over what is to be rejected, nor be attached to what is to be acquired; abandoning both views of acceptance and rejection, remain established in what remains, and attain well-being.
येषाम् इदम् उपादेयम् इदं हेयम् इति स्थितिः । विलीना ते न वाञ्छन्ति न त्यजन्तीह नेतरे
Those whose attitude is, 'this is to be acquired, this is to be rejected,' are dissolved; they neither desire nor renounce anything here, unlike others.
हेयोपादेयकलने क्षीणे यावन् न चेतसि । न तावत् समता भाति साभ्रे व्योम्नीव चन्द्रिका
As long as the calculation of acceptance and rejection has not faded from the mind, equality does not shine forth, just as moonlight does not appear in a clouded sky.
अवस्त्व् इदम् इदं वस्तु यस्येति लुलितं मनः । तस्मिन् नोदेति समता शाहोट इव मञ्जरी
For one whose mind is agitated by thoughts of 'this is unreal, this is real, this belongs to me,' equality does not arise, just as a blossom does not appear on a barren branch.
युक्तायुक्तैषणा यत्र लाभालाभविलासिनी । समतास्वच्छता तत्र कुतो नैराश्यहासिनी
Where desires, both proper and improper, play with gain and loss, how can equanimity and clarity exist there, and how can the smile of freedom from despair arise?
एकस्मिन् ब्रह्मतत्त्वे ऽस्मिन् विद्यमाने निरामये । नानानानातया नित्यं किम् अयुक्तिः क्व युक्तता
When this single, pure essence of Brahman is present, free from affliction, what place is there for impropriety or propriety, and what is the meaning of diversity?
ईप्सितानीप्सिताशङ्के मर्कट्यौ चित्तपादपे । चञ्चले स्फुरतो यस्मिन् कुतस् तस्येह सोम्यता
In the tree of mind, the monkeys of hope and fear leap about, desired and undesired; in such restless activity, how can there be calmness?
निराशता निर्भयता नित्यता समता ज्ञता । निरीहता निष्क्रियता सोम्यता निर्विकल्पता
Freedom from despair, fearlessness, constancy, equanimity, knowledge, desirelessness, inactivity, gentleness, and absence of doubt—
धृतिर् मैत्री स्मृतिस् तुष्टिर् मुदिता मृदुभाषिता । हेयोपादेयनिर्मुक्तं ज्ञं यान्ति वनिता रताः
Steadfastness, friendliness, remembrance, satisfaction, delight, gentle speech—these virtues, free from acceptance and rejection, approach the wise who are devoted to truth.
धावमानम् अधो भोगांश् चित्तं प्रत्याहरेद् बलात् । प्रत्याहारेण पतितम् अधो वारीव सेतुना
When the mind runs downward toward pleasures, one should forcibly withdraw it; by withdrawal, it is restrained like water held back by a dam.
बाह्यान् अर्थान् इमांस् त्यक्त्वा तिष्ठन् गच्छन् स्वपञ् श्वसन् । सर्वथा सर्वदा सर्वान् आन्तरांश् च निवारयेत्
Having abandoned external objects, whether standing, walking, sleeping, or breathing, one should always and everywhere restrain all internal movements.
गृहीततृष्णाशफरि वासनाजालम् आबिलम् । संसारवारि प्रसृतं चिन्तातन्तुभिर् आततम्
With the net of tendencies clouded by the fish of craving, the waters of worldly existence flow, stretched out by the threads of thought.
अनया तीक्ष्णया तात च्छिन्द्धि बुद्धिशलाकया । वात्ययेवाम्बुदं कालो वहन्त्या वितते पदे
With this sharp needle of intellect, my dear, cut through—just as a storm scatters a cloud—the expanse of the path that time carries along.
अस्य संसारवृक्षस्य मूलं दोषाङ्कुरास्पदम् । धुर्यधीरेण धैर्येण प्रोद्धरोद्धुरया धिया
The root of this tree of worldly existence is the seat of the sprouts of faults; with steady courage and a resolute mind, uproot it completely.
मनसैव मनश् छित्त्वा विस्मृत्य चरमं मनः । वर्तमानम् अपि च्छित्त्वा च्छिन्नसंसारतां व्रज
By the mind itself, cut off the mind; forgetting even the last trace of mind, and severing even the present, attain the state where worldly bondage is cut away.
मोहो विस्मृत्य संसारं न भूयः परिरोहति
When delusion forgets the world, it does not arise again.
तिष्ठन् गच्छञ् श्वसन् राम निवसन्न् उत्पतन् पतन् । असद् एवेदम् इत्य् अन्तर् निश्चित्यास्थां परित्यज
Standing, going, breathing, dwelling, rising, or falling—O Rama—internally discern that all this is unreal, and abandon attachment.
समताम् अलम् आश्रित्य सम्प्राप्तं कार्यम् आहरन् । अचिन्तयंस् तथाप्राप्तं विहरेह हि राघव
Relying completely on equanimity, accomplishing what comes to you, and not brooding over what arrives, live freely here, O Raghava.
यथा सर्वर्तुलिङ्गानि न बिभर्ति बिभर्ति च । खम् एवम् इह कार्याणि कुरु मा कुरु वानघ
Just as space neither bears nor does not bear the marks of all things, so too, act or do not act in this world, O sinless one.
त्वम् एव वेत्ता त्वम् अजस् त्वम् आत्मा त्वं महेश्वरः । आत्मनो ऽव्यतिरिक्तं सत् त्वयेदम् आततं ततम्
You alone are the knower, you are unborn, you are the Self, you are the great Lord; apart from yourself, nothing else exists—this all is pervaded by you.
येनास्माद् दृश्यसम्भाराद् अभितो भावनोज्झिता । स न सङ्गृह्यते दोषैर् हर्षामर्षविषादजैः
One who, by whom, has abandoned all notions regarding this assemblage of appearances, is not affected by faults arising from delight, anger, or sorrow.