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.
रागद्वेषविनिर्मुक्तस् समलोष्टाश्मकाञ्चनः । मुक्त इत्य् उच्यते योगी त्यक्तसंसारवासनः
The yogi who is free from attachment and aversion, who regards clods, stones, and gold alike, and who has given up all longing for worldly existence, is called liberated.
स यत् करोति यद् भुङ्क्ते यद् ददाति निहन्ति यत् । तत्र मुक्तधियस् तस्य समता सुखदुःखयोः
Whatever he does, whatever he enjoys, whatever he gives or destroys—his mind, being liberated, remains equal in pleasure and pain.
प्राप्तं कर्तव्यम् एवेति त्यक्त्वेष्टानिष्टभावनम् । प्रवर्तते यः कार्येषु न स मज्जति कुत्रचित्
He who, considering only what is to be done as having come to him, acts in his duties after abandoning thoughts of desirable or undesirable results, is never entangled anywhere.
चित्सत्तामात्रम् एवेदम् इति निश्चयवन् मनः । त्यक्तभोगाभिमननं शमम् एति महामते
O wise one, the mind that is firmly convinced that all this is nothing but pure consciousness, and has abandoned the sense of enjoyment, attains peace.
मनः प्रकृत्यैव जडं चित्तत्त्वम् अनुधावति । मांसगर्धेन मार्जारो वने मृगपतिं यथा
By its very nature, the mind, being inert, pursues the principle of consciousness, just as a cat in the forest follows the scent of flesh to the lord of beasts.
सिंहवीर्यवशाल् लब्धं मांसं भुङ्क्ते हि जम्बुकः । चिद्वीर्यवशतः प्राप्तं दृश्यम् आश्रयते मनः
Just as a jackal eats meat obtained by the power of a lion, so the mind resorts to objects perceived through the power of consciousness.
मन एवम् असत्कल्पं चित्प्रसादेन जीवति । भावयंश् चितम् एवैकां चित्ताम् एत्य चिद् अप्य् अतः
Thus, the mind, though itself a false construct, lives by the grace of consciousness; contemplating only consciousness, it attains the state of pure consciousness, and even beyond that.
जडं यत् किल निर्हीनं चिता दीपिकयोज्झितम् । तन् मनश् शवसङ्काशम् अचिद् उत्तिष्ठते कथम्
How can that which is inert, truly devoid, abandoned by the lamp of consciousness, and like a corpse, ever rise up as mind, which is insentient?
चित्स्वभावपरामृष्टा स्पन्दशक्तिर् मरुन्मयी । कलना चित्तम् इत्य् उक्त्या कथ्यते शास्त्रदर्शिभिः
The power of vibration, composed of air and touched by the nature of consciousness, is called 'mind' by those versed in the scriptures, using the term 'cittam' for this conceptual activity.
यश् चितः क्षुब्ध आकारस् सैवेयं कलनोच्यते । चिद् एवाहम् इति ज्ञात्वा सा चित्ताम् एव गच्छति
That modification of consciousness which is disturbed is called 'conceptualization'; knowing oneself as pure consciousness, it returns to being mind.
चेत्येन रहिता यैषा चित् तद् ब्रह्म सनातनम् । चेत्येन सहिता यैषा चित् सेयं कलनोच्यते
That consciousness which is without object is the eternal Brahman; that consciousness which is together with an object is called 'conceptualization.'
किञ्चिदस्पष्टरूपं यद् ब्रह्म तत् संस्थितं मनः । कलनाम् असद् एवैत्य सद् इवोपस्थितं हृदि
That which is Brahman, having a somewhat indistinct form, abides as mind; conceptualization, though unreal, appears in the heart as if it were real.
चित्तम् इत्य् एव रूढेह यदैव कलना चितः । तदैव चित्त्वं विस्मृत्य सा जडेव व्यवस्थिता
When, in common usage, conceptualization is called 'mind' here, then, forgetting its true nature as consciousness, it stands as if inert.
सम्पन्ना कलनानाम्नी सङ्कल्पानुविधायिनी । व्यवच्छेदवती जाता हेयोपादेयधर्मिणी
Having become known by the name 'conceptualization,' following after volition, it arises as if possessing boundaries, characterized by acceptance and rejection.
सैषा चिद् एव जडताम् आगतेव स्वशक्तितः । न सम्प्रबोधिता यावद् रूपं तावन् न बुध्यते
This is indeed consciousness itself, as if having come into inertness by its own power; until it is awakened, it does not recognize its own true form.
अतश् शास्त्रविचारेण वैराग्येण परेण च । निग्रहेणेन्द्रियाणां च बोधयेत् कलनां स्वयम्
Therefore, by inquiry into scripture, by supreme dispassion, and by restraint of the senses, one should awaken the faculty of conceptualization within oneself.
कलना सर्वजन्तूनां विज्ञानेन शमेन च । प्रबुद्धा ब्रह्मताम् एति भ्रमतीतरथा जगत्
When the faculty of conceptualization in all beings is awakened by knowledge and tranquility, it attains the state of Brahman; otherwise, it wanders about in the world.
व्यामोहमदिरामत्तां लुठितां विषयावटे । आत्मावबोधे संसुप्तां कलनाम् अवबोधयेत्
One should awaken the faculty of conceptualization, which, intoxicated by the wine of delusion, rolls about in the field of sense objects and lies dormant in self-awareness.
अप्रबुद्धा जडा ह्य् एषा न किञ्चिद् अवबुध्यते । सङ्कल्पललनेवान्तर् दृश्यमानाप्य् असन्मयी
This faculty, when not awakened, is inert and does not perceive anything; though it appears within the play of thought, it is in essence unreal.
तया परमया दृष्ट्या कलनैषान्तरस्थया । मञ्जरी गन्धशक्त्येव पदार्थेषु विराजते
By that supreme inner vision, this faculty, abiding within, shines forth in objects just as the power of fragrance does in a blossom.