11. Chapter 11

श्रीवसिष्ठ उवाच । एतत्ते कथितं सर्व ज्ञानावतरणं भुवि । मया स्वमीहितं चेव कमलोद्भवचेष्टितम् ॥ १ ॥

śrīvasiṣṭha uvāca | etatte kathitaṃ sarva jñānāvataraṇaṃ bhuvi | mayā svamīhitaṃ ceva kamalodbhavaceṣṭitam || 1 ||

Vasishtha continued:—I have thus related to you fully about the descent of knowledge on earth, with the reason of my birth and the intention of the lotus born Brahma.

तदिदं परमं ज्ञानं श्रोतुमद्य तवानघ । भृशमुत्कण्ठितं चेतो महतः सुकृतोदयात् ॥ २ ॥

tadidaṃ paramaṃ jñānaṃ śrotumadya tavānagha | bhṛśamutkaṇṭhitaṃ ceto mahataḥ sukṛtodayāt || 2 ||

Now Rama, as you are eager to learn the transcendental knowledge, and feel so great an anxiety for it in your mind, it must be the effect of your pristine merit.

श्रीराम उवाच । कथं ब्रह्मन्मगवतो लोके ज्ञानावतारणे । सर्गादनन्तरं बुद्धिः प्रवृत्ता परमेष्ठिनः ॥ ३ ॥

śrīrāma uvāca | kathaṃ brahmanmagavato loke jñānāvatāraṇe | sargādanantaraṃ buddhiḥ pravṛttā parameṣṭhinaḥ || 3 ||

Rama said:—How was it sir, that the Supreme lord felt a desire to send down knowledge on earth after his creation of it.

श्रीवसिष्ठ उवाच । परमे ब्रह्मणि ब्रह्मा स्वभाववशतः स्वयम् । जातः स्पन्दमयो नित्यमूर्मिरम्बुनिधाविव ॥ ४ ॥

śrīvasiṣṭha uvāca | parame brahmaṇi brahmā svabhāvavaśataḥ svayam | jātaḥ spandamayo nityamūrmirambunidhāviva || 4 ||

Vasishtha replied:—This Brahma is in his own nature the same with the Supreme Brahm, and is born in him, as a billow is born of the waters of the deep.

दृष्ट्वैवमातुरं सर्ग सर्गस्य सकलां गतिम् । भूतभव्यभविष्यस्थां दश परमेश्वरः ॥ ५ ॥

dṛṣṭvaivamāturaṃ sarga sargasya sakalāṃ gatim | bhūtabhavyabhaviṣyasthāṃ daśa parameśvaraḥ || 5 ||

This great lord saw the imperfection of his creation, and saw its whole course (at one view) in times past, present and future.

सक्रियाक्रमकालस्य कृतादेः क्षय आगते । मोहमालोच्य लोकानां कारुण्यमगमत्प्रभुः ॥ ६ ॥

sakriyākramakālasya kṛtādeḥ kṣaya āgate | mohamālocya lokānāṃ kāruṇyamagamatprabhuḥ || 6 ||

He saw the decay of ceremonial rites after the end of the Satya (golden) and other ages, and considering the error to which men were to fall afterward, he felt pity for their states.

ततो मामीश्वरः सृष्ट्वा ज्ञानेनायोज्य चासकृत् । विससर्ज महीपीठं लोकस्याज्ञानशान्तये ॥ ७ ॥

tato māmīśvaraḥ sṛṣṭvā jñānenāyojya cāsakṛt | visasarja mahīpīṭhaṃ lokasyājñānaśāntaye || 7 ||

Then the Lord thought of endowing me with true knowledge, and sent me on the surface of the earth for dispelling the ignorance of mankind.

यथाहं प्रहितस्तेन तथान्ये च महर्षयः । सनत्कुमारप्रमुखा नारदाद्याश्च भूरिशः ॥ ८ ॥

yathāhaṃ prahitastena tathānye ca maharṣayaḥ | sanatkumārapramukhā nāradādyāśca bhūriśaḥ || 8 ||

Like me he has sent also some other great sages here, as Sanat Kumara, Narada and many others also.

क्रियाक्रमेण पुण्येन तथा ज्ञानक्रमेण च । मनोमोहामयोन्नद्धमुद्धर्तुं लोकमीरिताः ॥ ९ ॥

kriyākrameṇa puṇyena tathā jñānakrameṇa ca | manomohāmayonnaddhamuddhartuṃ lokamīritāḥ || 9 ||

He has sent them all for the redemption of mankind from the fetters of their ignorance by a series of meritorious acts, and their progress in divine knowledge also.

महर्षिभिस्ततस्तैस्तैः क्षीणे कृतयुगे पुरा । क्रमात्क्रियाक्रमे शुद्धे पृथिव्या तनुतां गते ॥ १० ॥

maharṣibhistatastaistaiḥ kṣīṇe kṛtayuge purā | kramātkriyākrame śuddhe pṛthivyā tanutāṃ gate || 10 ||

These great sages seeing at the end of the past golden age, the gradual decay of the holy ritualistic rites on earth:—

क्रियाक्रमविधानार्थं मर्यादानियमाय च । पृथग्देशविभागेन भूपालाः परिकल्पिताः ॥ ११ ॥

kriyākramavidhānārthaṃ maryādāniyamāya ca | pṛthagdeśavibhāgena bhūpālāḥ parikalpitāḥ || 11 ||

They created the rulers of earth at different divisions of the land, for regulating the course of duties, and observing their proper limits.

बहूनि स्मृतिशास्त्राणि यज्ञशास्त्राणि चावनौ । धर्मकामार्थसिद्ध्यर्थं कल्पितान्युचितान्यथ ॥ १२ ॥

bahūni smṛtiśāstrāṇi yajñaśāstrāṇi cāvanau | dharmakāmārthasiddhyarthaṃ kalpitānyucitānyatha || 12 ||

They have made many works on the traditional law and sacrificial rules to be observed on earth, and many appropriate provisions for the accomplishment of religious and temporal duties.

कालचक्रे वहत्यस्मिंस्ततो विगलिते क्रमे । प्रत्यहं भोजनपरे जने शाल्यर्जनोन्मुखे ॥ १३ ॥

kālacakre vahatyasmiṃstato vigalite krame | pratyahaṃ bhojanapare jane śālyarjanonmukhe || 13 ||

But in the revolution of time, all these duties became slack in their course, and men have no other thought except that of seeking their daily maintenance.

द्वन्द्वानि संप्रवृत्तानि विषयार्थे महीभुजाम् । दण्ड्यतां संप्रयातानि भूतानि भूवि भूरिशः ॥ १४ ॥

dvandvāni saṃpravṛttāni viṣayārthe mahībhujām | daṇḍyatāṃ saṃprayātāni bhūtāni bhūvi bhūriśaḥ || 14 ||

Every day disputes are rising among the land-owners on account of their estates and properties, and the people are subjected to various penalties in large numbers.

ततो युद्ध विना भूपा मही पालयितुं क्षमाः । न समथोस्तदा याताः प्रजाभिः सह दैन्यताम् ॥ १५ ॥

tato yuddha vinā bhūpā mahī pālayituṃ kṣamāḥ | na samathostadā yātāḥ prajābhiḥ saha dainyatām || 15 ||

In such a state, it is not possible for the rulers to rule over their states without fighting with one another, when they with their subjects are inevitably reduced to wretchedness.

तेषां दैन्यापनोदार्थं सम्यग्दृष्टिक्रमाय च । ततोऽस्मदादिभिः प्रोक्ता महत्यो ज्ञानदृष्टयः ॥ १६ ॥

teṣāṃ dainyāpanodārthaṃ samyagdṛṣṭikramāya ca | tato'smadādibhiḥ proktā mahatyo jñānadṛṣṭayaḥ || 16 ||

In order to remove the impotence (of such princes), and to lead them to a comprehensive view of things, we have prescribed to them many excellent precepts of knowledge.

अध्यात्मविद्या तेनेयं पूर्व राजसु वर्णिता । तदनु प्रसृता लोके राजविद्येत्युदाहृता ॥ १७ ॥

adhyātmavidyā teneyaṃ pūrva rājasu varṇitā | tadanu prasṛtā loke rājavidyetyudāhṛtā || 17 ||

It was the spiritual knowledge which had been at first propounded to princes; but it came afterwards to be known under the title of royal science.

राजविद्या राजगुह्यमध्यात्मज्ञानमुत्तमम् । ज्ञात्वा राघव राजानः परां निर्दुःखतां गताः ॥ १८ ॥

rājavidyā rājaguhyamadhyātmajñānamuttamam | jñātvā rāghava rājānaḥ parāṃ nirduḥkhatāṃ gatāḥ || 18 ||

This royal science is of a recondite nature, and is also the best kind of spiritual knowledge. Many kings have been set beyond the reach of calamity by a knowledge of this science.

अथ राजस्वतीतेषु बहुष्वमलकीर्तिषु । अस्माद्दशरथाद्राम जातोऽद्य त्वमिहावनौ ॥ १९ ॥

atha rājasvatīteṣu bahuṣvamalakīrtiṣu | asmāddaśarathādrāma jāto'dya tvamihāvanau || 19 ||

It is after many such fair-famed princes that have gone by, that your mighty self was begotten by the present king Dasaratha.

तव चातिप्रसन्नेऽस्मिञ्जातं मनसि पावनम् । निर्निमित्तमिदं चारु वैराग्यमरिमर्दन ॥ २० ॥

tava cātiprasanne'smiñjātaṃ manasi pāvanam | nirnimittamidaṃ cāru vairāgyamarimardana || 20 ||

O slayer of your enemies, I find a very agreeable and holy kind of apathy growing spontaneously in your most clear understanding.

सर्वस्यैव हिं सर्वस्य साधोर्रांपे विवेकिनः । निमित्तपूर्वं वैराग्यं जायते राम राजसम् ॥ २१ ॥

sarvasyaiva hiṃ sarvasya sādhorrāṃpe vivekinaḥ | nimittapūrvaṃ vairāgyaṃ jāyate rāma rājasam || 21 ||

There is another kind of cold-heartedness, O Rama, which is caused (by some sorrow) in the minds of the virtuous and reasonable men, that is styled their casual indifference.

इदं त्वपूर्वमुत्पन्न चमत्कारकरं । तवानिमित्तं वैराग्यं सात्त्विकं स्वविवेकजम् ॥ २२ ॥

idaṃ tvapūrvamutpanna camatkārakaraṃ | tavānimittaṃ vairāgyaṃ sāttvikaṃ svavivekajam || 22 ||

But your unprecedented and astonishing apathy, which is produced without any cause and by your reason only, is called real stoicism by the wise.

बीभत्सं विषयं दृष्ट्वा कौ नाम न विरज्यते । सतामुत्तमवैराग्य विवेकादेव जायते ॥ २३ ॥

bībhatsaṃ viṣayaṃ dṛṣṭvā kau nāma na virajyate | satāmuttamavairāgya vivekādeva jāyate || 23 ||

Seeing the obnoxiousness of worldly things, what man will not grow averse to them? The best displacency to them, is what rises in the mind of one from his own judgement.

ते महान्तौ महाप्राज्ञा निमित्तेन विनैव हि । वैराग्यं जायते येषां तेषां ह्यमलमानसम् ॥ २४ ॥

te mahāntau mahāprājñā nimittena vinaiva hi | vairāgyaṃ jāyate yeṣāṃ teṣāṃ hyamalamānasam || 24 ||

They are reckoned as great men and greatly wise also, whose indifference springs without any cause (of detestation to the world), and whose minds are clear.

स्वविवेकचमत्कारपरामर्शविरक्तया । राजते हि धिया जन्तुर्युवेव वरमालया ॥ २५ ॥

svavivekacamatkāraparāmarśaviraktayā | rājate hi dhiyā janturyuveva varamālayā || 25 ||

One whose mind feels a disgust (to the world) from its own judgement and nice discrimination (of things), is as graceful to see as the youthful bridegroom adorned with chaplets of flowers.

परामृश्य विवेकेनसंसाररचनामिमाम् । वैराग्यं येऽधिगच्छन्ति त एव पुरुषोत्तमाः ॥ २६ ॥

parāmṛśya vivekenasaṃsāraracanāmimām | vairāgyaṃ ye'dhigacchanti ta eva puruṣottamāḥ || 26 ||

They are esteemed as the best of men, who betake themselves to indifference after judicious consideration of the worldly troubles.

स्वविवेकवशादेव विचार्येदं पुनःपुनः । इन्द्रजालं परित्याज्यं सबाह्याभ्यन्तरं बलात् ॥ २७ ॥

svavivekavaśādeva vicāryedaṃ punaḥpunaḥ | indrajālaṃ parityājyaṃ sabāhyābhyantaraṃ balāt || 27 ||

It must be by one's repeated and judicious examination of the inward and outward illusions (of this world), that he should forcibly withdraw himself from them.

श्मशानमापद दैन्यं दृष्ट्वा को न विरज्यते । तद्वैराग्यं परं श्रेयः स्वतो यदभिजायते ॥ २८ ॥

śmaśānamāpada dainyaṃ dṛṣṭvā ko na virajyate | tadvairāgyaṃ paraṃ śreyaḥ svato yadabhijāyate || 28 ||

Who is there that feels not an aversion to worldliness at the doleful sight of a funeral event? It is that aversion however, which is born of itself that is highly commendable.

अकृत्रिमविरागत्वं महत्त्वमलमागतः । योग्योऽसि ज्ञानसारस्य बीजस्येव मृदुस्थलम् ॥ २९ ॥

akṛtrimavirāgatvaṃ mahattvamalamāgataḥ | yogyo'si jñānasārasya bījasyeva mṛdusthalam || 29 ||

I see you are sincerely indifferent, and reaching the acme of true greatness. You are worthy of the best knowledge as is the moist earth of receiving the seeds.

प्रसादात्परमेशस्य नाथस्य परमात्मनः । त्वादृशस्य शुभा बुद्धिर्विवेकमनुधावति ॥ ३० ॥

prasādātparameśasya nāthasya paramātmanaḥ | tvādṛśasya śubhā buddhirvivekamanudhāvati || 30 ||

It is by the grace of the Lord God and Supreme spirit, that a lucky understanding like yours, naturally inclines to reason.

क्रियाक्रमेण महता तपसा नियमेन च । दानेन तीर्थयात्राभिश्चिरकालं विवेकतः ॥ ३१ ॥

kriyākrameṇa mahatā tapasā niyamena ca | dānena tīrthayātrābhiścirakālaṃ vivekataḥ || 31 ||

It is by performance of ritual duties and observance of the prescribed rules, that the demerits of former births are expunged.

दुष्कृते क्षयमापन्ने परमार्थविचारणे । काकतालीययोगेन बुद्धिर्जन्तोः प्रवर्तते ॥ ३२ ॥

duṣkṛte kṣayamāpanne paramārthavicāraṇe | kākatālīyayogena buddhirjantoḥ pravartate || 32 ||

Upon expurgation of former demerits, the understanding turns of itself to take cognizance of spiritual matters, like the simultaneous flight of the crow towards the falling fruit of the palm.

क्रियापरास्तावदलं चक्रावर्तिभिरावृताः । भ्रमन्तीह जना यावन्न पश्यन्ति परं पदम् ॥ ३३ ॥

kriyāparāstāvadalaṃ cakrāvartibhirāvṛtāḥ | bhramantīha janā yāvanna paśyanti paraṃ padam || 33 ||

But those that are devoted only to ritual acts, are like persons plunged in an eddy, wherein they are whirled up and down until they come to perceive the state of supreme.

यथाभूतमिदं दृष्ट्वा संसारं तन्मयीं धियम् । परित्यज्य परं यान्ति निरालाना गजा इव ॥ ३४ ॥

yathābhūtamidaṃ dṛṣṭvā saṃsāraṃ tanmayīṃ dhiyam | parityajya paraṃ yānti nirālānā gajā iva || 34 ||

Seeing this (illusory) state of the world, a man must shake off the delusion of his worldly-mindedness, just as the elephant breaks loose from his fetters.

विषमेयमनन्तेह राम संसारसंसृतिः । देहयुक्तो महाजन्तुर्विना ज्ञानं न पश्यति ॥ ३५ ॥

viṣameyamananteha rāma saṃsārasaṃsṛtiḥ | dehayukto mahājanturvinā jñānaṃ na paśyati || 35 ||

It is too intricate, O Rama! to understand the course of this boundless world, and not even the greatest of embodied beings (as man) can know it without true knowledge.

ज्ञानयुक्तिप्लवेनैव संसाराब्धिं सुदुस्तरम् । महाधियः समुत्तीर्णा निमेषेण रघूद्वह ॥ ३६ ॥

jñānayuktiplavenaiva saṃsārābdhiṃ sudustaram | mahādhiyaḥ samuttīrṇā nimeṣeṇa raghūdvaha || 36 ||

Know, O support of Raghu's race! that men of great understandings have got over the unfordable ocean of the world by means of the raft of their knowledge and reason.

तामिमां ज्ञानयुक्तिं त्वं संसाराम्भोधितारिणीम् । शृणुष्वावहितो बुद्ध्या नित्यावहितया तया ॥ ३७ ॥

tāmimāṃ jñānayuktiṃ tvaṃ saṃsārāmbhodhitāriṇīm | śṛṇuṣvāvahito buddhyā nityāvahitayā tayā || 37 ||

Now hear with attention and steadiness of your mind, this rational knowledge for your deliverance from the flood of this world.

यस्मादनन्तसंरम्भा जागत्यो दुःखभीतयः । चिरायान्तर्दहन्त्येता विना युक्तिमनिन्दिताम् ॥ ३८ ॥

yasmādanantasaṃrambhā jāgatyo duḥkhabhītayaḥ | cirāyāntardahantyetā vinā yuktimaninditām || 38 ||

The unceasing excitements of the senses and the fears and miseries of the world, will continually disturb the mind, without the remedy of right reason.

शीतवातातपादीनि द्वन्द्वदुःखानि राघव । ज्ञानशक्तिं विना केन सह्यतां यान्ति साधुषु ॥ ३९ ॥

śītavātātapādīni dvandvaduḥkhāni rāghava | jñānaśaktiṃ vinā kena sahyatāṃ yānti sādhuṣu || 39 ||

There is naught beside rational knowledge, that can enable holy men to endure the afflictions of the opposite extremes of heat and cold and wind and rain.

आपतन्ति प्रतिपदं यथाकालं दहन्ति च । दुःखचिन्ता नरं मूढं तृणमग्निशिखा इव ॥ ४० ॥

āpatanti pratipadaṃ yathākālaṃ dahanti ca | duḥkhacintā naraṃ mūḍhaṃ tṛṇamagniśikhā iva || 40 ||

The incessant cares and miseries which befall to men at every step, serve sometimes to torment the ignorant mind as a flame of fire burns away the straw.

प्राज्ञं विज्ञातविज्ञेयं सम्यग्दर्शनमाधयः । न दहन्ति वनं वर्षासिक्तमग्निशिखा इव ॥ ४१ ॥

prājñaṃ vijñātavijñeyaṃ samyagdarśanamādhayaḥ | na dahanti vanaṃ varṣāsiktamagniśikhā iva || 41 ||

But the troubles of this world can not afflict the wise man, who knows the knowable, and discerns all things (in their true light); just as it is impossible for the flame of fire to burn down a wood drenched by the rains.

आधिव्याधिपरावर्ते संसारमरुमारुते । क्षुभितेऽपि न तत्त्वज्ञो भज्यते कल्पवृक्षवत् ॥ ४२ ॥

ādhivyādhiparāvarte saṃsāramarumārute | kṣubhite'pi na tattvajño bhajyate kalpavṛkṣavat || 42 ||

The man knowing the truth resembles the firm arbor of the oak (Kalpa), which no whirlwind of disease or distress, raised by the hot winds of this desert of the world, has the power to upset.

तत्त्वं ज्ञातुमतो यत्नाद्धीमानेव हि धीमता । प्रामाणिकः प्रबुद्धात्मा प्रष्टव्यः प्रणयान्वितम् ॥ ४३ ॥

tattvaṃ jñātumato yatnāddhīmāneva hi dhīmatā | prāmāṇikaḥ prabuddhātmā praṣṭavyaḥ praṇayānvitam || 43 ||

The intelligent man who has a mind to know the truth, must diligently serve his wise preceptor with loving regard.

प्रामाणिकस्य पृष्टस्य वक्तुरुत्तमचेतसः । यत्नेन वचनं ग्राह्यमंशुकेनेव कुङ्कुमम् ॥ ४४ ॥

prāmāṇikasya pṛṣṭasya vakturuttamacetasaḥ | yatnena vacanaṃ grāhyamaṃśukeneva kuṅkumam || 44 ||

The sayings of the well-minded preceptor who is asked about anything, must be carefully preserved in the mind, as a piece of fine muslin receives the dye.

अतत्त्वज्ञमनादेयवचनं वाग्विदां वर । यः पृच्छति नरं तस्मान्नास्ति मूढतरोऽपरः ॥ ४५ ॥

atattvajñamanādeyavacanaṃ vāgvidāṃ vara | yaḥ pṛcchati naraṃ tasmānnāsti mūḍhataro'paraḥ || 45 ||

O best of the eloquent, you must not receive the instruction of one unacquainted with truth himself; whoever asks him anything is the greatest of fools.

प्रामाणिकस्य तज्ज्ञस्य वक्तुः पृष्टस्य यत्नतः । नानुतिष्ठति यो वाक्य नान्यस्तस्मान्नराधमः ॥ ४६ ॥

prāmāṇikasya tajjñasya vaktuḥ pṛṣṭasya yatnataḥ | nānutiṣṭhati yo vākya nānyastasmānnarādhamaḥ || 46 ||

Whoever does not carefully attend to the words of the truth-telling preceptor who is asked about anything, is the basest of men.

अज्ञतातज्ज्ञते पूर्व वक्तुर्निर्णीय कार्यतः । यः करति नरः प्रश्नं प्रच्छकः स महामतिः ॥ ४७ ॥

ajñatātajjñate pūrva vakturnirṇīya kāryataḥ | yaḥ karati naraḥ praśnaṃ pracchakaḥ sa mahāmatiḥ || 47 ||

He is the best inquirer who makes his enquiry of one after ascertaining by his deeds whether he knows the knowable or not.

अनिर्णीय प्रवक्तारं बालः प्रश्नं करोति यः । अधम प्रच्छकः स स्यान्न महार्थस्य भाजनम् ॥ ४८ ॥

anirṇīya pravaktāraṃ bālaḥ praśnaṃ karoti yaḥ | adhama pracchakaḥ sa syānna mahārthasya bhājanam || 48 ||

But he is reckoned a vile inquirer and incapable of knowing great things, who makes a boyish query without ascertaining the lecturer's.

पूर्वापरसमाधानक्षमबुद्धावनिन्दिते । पृष्टं प्राज्ञेन वक्तव्यं नाधमे पशुधर्मिणि ॥ ४९ ॥

pūrvāparasamādhānakṣamabuddhāvanindite | pṛṣṭaṃ prājñena vaktavyaṃ nādhame paśudharmiṇi || 49 ||

The wise man when asked, will reply to him who is able to comprehend the antecedent and subsequent propositions, and is possessed of a good understanding; but he should make no answer to a vile brutish being.

प्रामाणिकार्थयोग्यत्वं प्रच्छकस्याविचार्य च । यो वक्ति तमिह प्राज्ञाः प्राहुर्मूढतरं नरम् ॥ ५० ॥

prāmāṇikārthayogyatvaṃ pracchakasyāvicārya ca | yo vakti tamiha prājñāḥ prāhurmūḍhataraṃ naram || 50 ||

The preceptor who gives his lecture without examining the capacity of the inquirer to grasp his meaning, is pronounced unwise by the learned.

त्वमतीव गुणश्लाघी प्रच्छको रघुनन्दन । अहं च वक्तुं जानामि समो योगोऽयमावयों ॥ ५१ ॥

tvamatīva guṇaślāghī pracchako raghunandana | ahaṃ ca vaktuṃ jānāmi samo yogo'yamāvayoṃ || 51 ||

O delight of Raghu's race! this our meeting is a very congenial one and well adapted to each other, wherein you as inquirer are an admirer of virtue, and I the speaker, am well acquainted.

यदहं वच्मि तद्यत्नात्त्वया शब्दार्थकोविद । एतद्वस्त्विति निर्णीय हृदि कार्यमखण्डितम् ॥ ५२ ॥

yadahaṃ vacmi tadyatnāttvayā śabdārthakovida | etadvastviti nirṇīya hṛdi kāryamakhaṇḍitam || 52 ||

You that understand the meaning of words, should well consider all what I tell you, and take them to your heart.

महानसि विरक्तोऽसि तत्त्वज्ञोऽसि जनस्थितौ । त्वयि चोक्तं लगत्यन्तः कुङ्कुमाम्बु यथांशुके ॥ ५३ ॥

mahānasi virakto'si tattvajño'si janasthitau | tvayi coktaṃ lagatyantaḥ kuṅkumāmbu yathāṃśuke || 53 ||

You are truly great and disgusted with the world, and know the truth among mankind; whatever is spoken to you must be impressed in your mind as the red dye on muslin.

उक्तावधानपरमा परमार्थविवेचिनी । विशत्यर्थं तव प्रज्ञा जलमध्यमिवार्कभाः ॥ ५४ ॥

uktāvadhānaparamā paramārthavivecinī | viśatyarthaṃ tava prajñā jalamadhyamivārkabhāḥ || 54 ||

You by your attention to what I say and discrimination of spiritual matters, can make your understanding receive my instruction as the waters reflect the sun-light.

यद्यद्वच्मि तदादेयं हृदि कार्य प्रयत्नतः । नोचेत्प्रष्टव्य एवाहं न त्वयेह निरर्थकम् ॥ ५५ ॥

yadyadvacmi tadādeyaṃ hṛdi kārya prayatnataḥ | nocetpraṣṭavya evāhaṃ na tvayeha nirarthakam || 55 ||

Receive all that I say and store them diligently in your mind; or else it is useless to ask me anything.

मनो हि चपलं राम संसारवनमर्कटम् । संशोध्य हृदि यत्नेन श्रोतव्या परमार्थगीः ॥ ५६ ॥

mano hi capalaṃ rāma saṃsāravanamarkaṭam | saṃśodhya hṛdi yatnena śrotavyā paramārthagīḥ || 56 ||

The mind, O Rama! is as fickle as an ape in the forest, correct it carefully and attend to spiritual instruction.

अविवेकिनमज्ञानमसज्जनरतिं जनम् । चिरं दूरतरे कृत्वा पूजनीया हि साधवः ॥ ५७ ॥

avivekinamajñānamasajjanaratiṃ janam | ciraṃ dūratare kṛtvā pūjanīyā hi sādhavaḥ || 57 ||

Keep yourself always from the injudicious and ignorant, and those addicted to the company of wicked people, and honour the virtuous.

नित्यं सज्जनसंपर्काद्विवेक उपजायते । विवेकपादपस्यैव भोगमोक्षौ फले स्मृतौ ॥ ५८ ॥

nityaṃ sajjanasaṃparkādviveka upajāyate | vivekapādapasyaiva bhogamokṣau phale smṛtau || 58 ||

It is by association with good people that we can gain wisdom, which resembles a tree yielding the fruits both of enjoyment and liberation.

मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः । शमो विचारः संतोषश्चतुर्थः साधुसंगमः ॥ ५९ ॥

mokṣadvāre dvārapālāścatvāraḥ parikīrtitāḥ | śamo vicāraḥ saṃtoṣaścaturthaḥ sādhusaṃgamaḥ || 59 ||

There are four guards said to keep watch at the gate of Liberation, namely: peace, judgement, contentment and the society of the good.

एते सेव्याः प्रयत्नेन चत्वारौ द्वौ त्रयोऽथवा । द्वारमुद्धाटयन्त्येते मोक्षराजगृहे तथा ॥ ६० ॥

ete sevyāḥ prayatnena catvārau dvau trayo'thavā | dvāramuddhāṭayantyete mokṣarājagṛhe tathā || 60 ||

All these or three or two of them are to be attended with care, because they shall open to you the door leading to the abode of liberation.

एकं वा सर्वयत्नेन प्राणांस्त्यक्त्वा समाश्रयेत् । एकस्मिन्वशगे यान्ति चत्वारोऽपि वशं यतः ॥ ६१ ॥

ekaṃ vā sarvayatnena prāṇāṃstyaktvā samāśrayet | ekasminvaśage yānti catvāro'pi vaśaṃ yataḥ || 61 ||

Or at least one of them is to be resorted to with diligence and even at the expense of one's life; because by securing one of these a man can reconcile and gain all the four.

सविवेको हि शास्त्रस्य ज्ञानस्य तपसः श्रुतेः । भाजनं भूषणाकारो भास्करस्तेजसामिव ॥ ६२ ॥

saviveko hi śāstrasya jñānasya tapasaḥ śruteḥ | bhājanaṃ bhūṣaṇākāro bhāskarastejasāmiva || 62 ||

The wise man is the receptacle of all Sastras and Srutis, of all knowledge and austerity, and is a gem on earth, as the sun is the receptacle of light.

घनतषपयातं हि प्रज्ञामान्द्यमचेतसाम् । याति स्थावरतामम्बु जाड्यात्पाषाणतामिव ॥ ६३ ॥

ghanataṣapayātaṃ hi prajñāmāndyamacetasām | yāti sthāvaratāmambu jāḍyātpāṣāṇatāmiva || 63 ||

The dull understanding of the senseless man becomes as stiff as a (motionless) block, and like the frozen water becoming as hard as stone.

त्वं तु राघव सौजन्यगुणशास्त्रार्थदृष्टिभिः । विकासितान्तःकरणः स्थितः पद्म इवोदये ॥ ६४ ॥

tvaṃ tu rāghava saujanyaguṇaśāstrārthadṛṣṭibhiḥ | vikāsitāntaḥkaraṇaḥ sthitaḥ padma ivodaye || 64 ||

Your good nature and good qualities, O Rama! and the counsels of the learned in the Sastras, have made you sit here with a heart blooming like lotus at the rising sun.

इमां ज्ञानगिरं श्रोतुमवबोद्धं च सन्मते । अर्हस्युद्धतकर्णस्त्वं जन्तुर्वीणास्वनं यथा ॥ ६५ ॥

imāṃ jñānagiraṃ śrotumavaboddhaṃ ca sanmate | arhasyuddhatakarṇastvaṃ janturvīṇāsvanaṃ yathā || 65 ||

Your lifted ears to hear these wise lectures, have enabled you to repress your thoughts; as the music of the lute attracts the mind of the deer.

वैराग्याभ्यासयोगेन समसौजन्यसंपदाम् । अर्जनां कुरुतां राम यत्र नाशो न विद्यते ॥ ६६ ॥

vairāgyābhyāsayogena samasaujanyasaṃpadām | arjanāṃ kurutāṃ rāma yatra nāśo na vidyate || 66 ||

Now secure, O Rama! the treasures of peace and good nature by your practice of indifference of which there is no decay.

शास्त्रसज्जनसंसर्गपूर्वकैः सतपोदमैः । आदौ संसारमुऽक्त्यर्थ प्रज्ञामेवाभिवर्धयेत् ॥ ६७ ॥

śāstrasajjanasaṃsargapūrvakaiḥ satapodamaiḥ | ādau saṃsāramu'ktyartha prajñāmevābhivardhayet || 67 ||

Your knowledge of the attainment of liberation will be increased by your attending to the Sastras and the society of good men, as also by your practice of austerity and self subjection.

एतदेवास्य मौर्यस्य परमं विद्धि नाशनम् । यदिदं प्रेक्ष्यते शास्त्रं किंचित्संस्कृतया धिया ॥ ६८ ॥

etadevāsya mauryasya paramaṃ viddhi nāśanam | yadidaṃ prekṣyate śāstraṃ kiṃcitsaṃskṛtayā dhiyā || 68 ||

You must know that, it is the study of divine knowledge with a clear understanding, that is a sure remedy against ignorance.

संसारविषवृक्षोऽयमेकमास्पदमापदाम् । अज्ञं संमोहयेन्नित्यं मौर्ख्य यत्नेन नाशयेत् ॥ ६९ ॥

saṃsāraviṣavṛkṣo'yamekamāspadamāpadām | ajñaṃ saṃmohayennityaṃ maurkhya yatnena nāśayet || 69 ||

Know this world to be a poisonous plant and seat of dangers. It infects the ignorant at all times, unless one will take the pains to dispel his darkness.

दुराशासर्पगत्येन मौर्ख्येण हृदि वल्गता । चेतः संकोचमायाति चर्माग्नाविव योजितम् ॥ ७० ॥

durāśāsarpagatyena maurkhyeṇa hṛdi valgatā | cetaḥ saṃkocamāyāti carmāgnāviva yojitam || 70 ||

Avarice accompanied by ignorance moves within the heart in a serpentine course, and expands and contracts it by turns like the bellows of a blacksmith.

प्राज्ञे यथार्थभूतेयं वस्तुदृष्टिः प्रसीदति । दृगिवेन्दौ निरम्भोदे सकलामलमण्डले ॥ ७१ ॥

prājñe yathārthabhūteyaṃ vastudṛṣṭiḥ prasīdati | dṛgivendau nirambhode sakalāmalamaṇḍale || 71 ||

The true light of things dawns only in the minds of the wise, as the gentle moon appears to sight only in the clear and cloudless sky.

पूर्यापविचारार्थश्चास्त्वातुर्यशालिनी । सविकासा मतिर्यस्य स पुमानिह कथ्यते ॥ ७२ ॥

pūryāpavicārārthaścāstvāturyaśālinī | savikāsā matiryasya sa pumāniha kathyate || 72 ||

He is truly called a man who can judge (the truth) by the major and minor propositions, whose mind is expanded and fraught with brilliant ingenuity.

विकसितेन सितेन तमोमुचा वरविचारणशीतलरोचिषा । गुणवता हृदयेन विराजसे त्वममलेन नभः शशिना यथा ॥ ७३ ॥

vikasitena sitena tamomucā varavicāraṇaśītalarociṣā | guṇavatā hṛdayena virājase tvamamalena nabhaḥ śaśinā yathā || 73 ||

Rama! the clear wisdom of your mind, makes you shine as the full moon dispelling the darkness of the cloudless sky by her cooling and translucent beams.