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.
प्राणशक्तौ निरुद्धायां मनो नाम विलीयते । द्रव्यस्थायां तु तद् द्रव्यं प्राणरूपं हि मानसम्
When the vital force is restrained, what is called 'mind' dissolves; but when it abides in substance, that substance is the mind in the form of the vital force.
देशान्तरानुभवनं प्राणो वेत्ति हृदि स्थितम् । स्पन्दवेदनतो यत् तन् मन इत्य् अभिधीयते
The vital force, abiding in the heart, perceives experiences of distant places; that which is known by the awareness of vibration is designated as 'mind.'
वैराग्यात् करणाभ्यासाद् युक्तितो वासनाक्षयात् । परमार्थावबोधाच् च रोध्यन्ते प्राणशक्तयः
Through dispassion, repeated practice, reasoning, the exhaustion of latent tendencies, and realization of the highest truth, the powers of the vital force are restrained.
दृषदो विद्यते शक्तिः कदाचित् स्वादने ऽन्धसाम् । न पुनर् मनसाम् अस्ति शक्तिस् स्पन्दावबोधने
Sometimes, even a stone has the power to taste for the blind; but the mind does not possess the power to perceive vibration.
स्पन्दः प्राणमरुच्छक्तिश् चलरूपैव सा जडा । चिच् चितस् स्वात्मनस् स्वस्था सर्वदा सर्वगैव सा
Vibration, the power of the vital force, is of a moving and inert nature; but the consciousness of consciousness, the true Self, is always established in itself and all-pervading.
चिच्छक्तेस् स्पन्दशक्तेश् च सम्बन्धः कल्प्यते मनः । मिथ्यैव तत् समुत्पन्नं मिथ्याज्ञानं तद् उच्यते
The connection between the power of consciousness and the power of vibration is imagined as the mind; that which arises thus is false, and is called false knowledge.
एषा ह्य् अविद्या कथिता मायैषा सा निगद्यते । परम् एतत् तद् अज्ञानं संसाराधिविषप्रदम्
This indeed is called ignorance, this is spoken of as illusion; this supreme unknowing is the source of the poison of worldly existence.
चिच्छक्तेस् स्पन्दशक्तेश् च सङ्गे सङ्कल्पकल्पनम् । न कृतं चेत् परिक्षीणास् तद् इमा भवभीतयः
When the vibration-power of consciousness joins with the vibration-power of movement, imagination arises; if this does not occur, then these fears of worldly existence are diminished.
वायुतस् स्पन्दशक्तिर् या सा चिता चेत्यते यदा । सचेत्यचित् तदैवान्तस् सङ्कल्पाद् याति चित्तताम्
The vibration-power, which is wind, is perceived as consciousness; when it is perceived thus, then within, through imagination, it becomes mind.
चित्ततैषा चितो मिथ्या कल्पिता बालयक्षवत् । अखण्डमण्डलाकारा स्पन्दसत्ता चिद् एव यत्
This mind-state is falsely imagined from consciousness, like a child’s fantasy of a demon; the true existence of vibration is consciousness itself, whole and unbroken in form.