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.
न तु सङ्कल्पिता यैषा कलनेति जगत्त्रये । सा हि किञ्चिद् विजानाति नित्यजाड्यैकधर्मिणी
But this faculty, which is not merely imagined, is what is called conceptualization in the three worlds; it knows something, yet its nature is perpetual dullness.
चेतति क्व जडा नाम कलनोपलरूपिणी । पद्मिनीवातपेनासौ परेणैवावबोध्यते
How can that which is inert, in the form of the faculty of conceptualization, be conscious? Like a lotus by the wind, it is awakened only by the supreme.
यथा शिलामयी कन्या चोदितापि न नृत्यति । तथेयं कलना देहे न किञ्चिद् अवबुध्यते
Just as a maiden made of stone does not dance even when prompted, so this faculty in the body does not perceive anything.
लिपिकर्मनृपैर् युद्धं क्व कृतं घर्घरारवम् । क्व चित्रचन्द्रकिरणैर् ओषध्यः प्रविबोधिताः
Where has there been a battle among the scribes, resounding with a rattling clamor? Where have the herbs been awakened by the painted rays of the moon?
अभूताविष्टगात्रैर् वा शवैः क्व परिवल्गितम् । क्व गीतं मधुरध्वानं वनपाषाणमण्डलैः
Where have corpses, possessed by unreal spirits, leapt about? Where has sweet music been sung by the circles of stones in the forest?
क्व पुस्तविहितैर् अर्कैः क्षपितं यामिनीतमः । क्व सङ्कल्पमयैश् छायाः क्रियन्ते व्योमकाननैः
Where has the darkness of night been dispelled by suns fashioned from books? Where are shadows, made of mere thought, created in the groves of the sky?
क्व जडैर् उपलाकारैर् मिथ्याभ्रमभरोत्थितैः । मृगतृष्णामयैर् एभिर् मनोभिः क्रियते क्रिया
Where is action performed by these minds, dull as stones, arising from the burden of false delusion, made of mirage?
यथातपे स्थिते स्फारे मृगतृष्णातरङ्गिणी । कलना तद्वद् एवेयं स्फुरत्य् आत्मनि सत्य् अलम्
Just as, when the sun stands high, the waves of a mirage appear, so too does this imagination vividly arise in the self, though it is truly unreal.
यद् एतत् स्पन्दनं राम मनसो ऽधिगतं शनैः । मरुतां विद्धि तां शक्तिम् अन्तःप्राणशरीरिणाम्
This vibration, O Rama, which is gradually grasped by the mind—know that as the power of the vital airs within embodied beings.
यैषा संविद् अनाक्रान्ता सङ्कल्पलवनिश्चयैः । अनाक्षिप्तरसाकारा प्रभैषा पारमात्मिकी
This consciousness, untouched by the wavering of thoughts and intentions, unshaken in its essential nature, is the supreme radiance of the Self.