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.
अयं सो ऽहम् इदं तन् मे इति या कलना स्थिता । प्राणात्मतत्त्वयोस् तस्यास् सञ्ज्ञा जीवेति कथ्यते
This notion—'I am this, this is mine'—which abides, is called the sense of living, arising from the principle of vital force and self.
धीश् चित्तं जीव इत्य् एतास् सङ्कल्पस्यासतस् सतः । सञ्ज्ञास् सङ्कल्पितास् तज्ज्ञैर् न राम परमार्थतः
Intellect, mind, and individual self—these are merely imagined names for the unreal and the real by those who know conceptualization, O Rama; in truth, they do not exist ultimately.
न मनो नो मतिर् नापि जीवो न च शरीरकम् । अस्तीह परमार्थेन स्वात्मैवेहास्ति सर्वदा
There is no mind, no intellect, no individual self, nor even a body here in reality; truly, only one's own Self always exists here.
आत्मैवेदं जगत् सर्वम् आत्मा कालक्रमस् तथा । सदाकाशाद् अच्छतरो नास्तीवास्त्य् एव वामलः
This entire world is only the Self; the sequence of time is also the Self; purer than space, the Self is ever immaculate—there is neither existence nor nonexistence apart from it.
अच्छत्वाद् असदाभासस् संविद्रूपतया तु सत् । आत्मा सर्वपदातीतस् स्वानुभूत्यानुभूयते
Because of its purity, it appears as unreal, yet as consciousness it is real; the Self, transcending all categories, is realized through one's own direct experience.
मनस् तत्र परिक्षीणं यत्र संवित् परात्मनः । अन्धकारक्षयो यत्र तत्रालोकः प्रवर्तते
Where the mind is dissolved and supreme consciousness of the Self prevails, there the darkness is dispelled and true illumination arises.
यत्रात्मसंविदो ऽच्छायास् सङ्कल्पोन्मुखता मनाक् । तत्रात्मनो विस्मरणं स्मरणं चित्तजन्मनः
Where even a trace of inclination toward conceptualization arises in the clear awareness of the Self, there occurs forgetfulness of the Self and remembrance of the mind's birth.
परस्य पुंसस् सङ्कल्पमयत्वं चित्तम् उच्यते । अचित्तत्वम् असङ्कल्पान् मोक्षनामाभिजायते
The mind is said to be made of conceptualization regarding the Supreme Person; when there is absence of mind, due to absence of conceptualization, that is known as liberation.
एतावच् चेतसो जन्म बीजं संसारभूरुहः । सङ्कल्पोन्मुखतास्यान्तस् संविदो यत् किलात्मनः
Such is the origin of the mind—the seed of the tree of worldly existence; it is indeed the inward inclination toward conceptualization within consciousness that is the Self.
निर्विकल्पचितस् सत्ता सङ्कल्पाङ्ककलङ्किता । कलनेत्य् उच्यते नेह घटवद् विद्यते मनः
The existence of pure consciousness, when marked by the stain of imagination, is called 'thought-construction'; here, there is no mind as a separate substance like a pot.