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.
सर्वगत्वाच् चिद् अन्येन केन सम्बध्यते किल । अखण्डशक्तेर् इन्द्रस्य केन स्यात् सह सङ्गरः
Since consciousness is all-pervading, by what other thing could it ever be connected? By what could the unbroken power of Indra ever be opposed?
अतस् सम्बन्धिनो ऽभावात् सम्बन्धो ऽत्र न विद्यते । सम्बन्धेन विना कस्य सिद्धं तत् कीदृशं मनः
Therefore, since there is no one to connect, no connection exists here; without connection, whose mind is established, and of what kind?
चित्स्पन्दयोर् एकतायां किं नाम मन उच्यते । का सेना हयमातङ्गसङ्घसङ्घट्टनं विना
When there is unity between consciousness and vibration, what is called mind? What army exists without the clash of horses and elephants?
तस्मान् नास्त्य् एव दुष्टात्म चित्तं नाम जगत्त्रये । एषा सम्यक्परिज्ञानाच् चेतसो जायते क्षतिः
Therefore, O wicked soul, there is truly no such thing as mind in the three worlds; through proper understanding, the mind is destroyed.
मा मुधैवम् अनर्थाय मनस् सङ्कल्पयानघ । मनो मिथ्या समुदितं नास्त्य् एव परमार्थतः
Do not foolishly imagine the mind for the sake of trouble, O sinless one; the mind arises falsely and does not truly exist.
मा त्वम् अन्तः क्वचित् किञ्चित् सङ्कल्पय महामते । मनस् सङ्कल्पकं नाम यस्मान् नास्तीह कुत्रचित्
O wise one, never form any conception within yourself at any time; for the mind is called the maker of conceptions, yet here, nowhere does it truly exist.
असम्यग्ज्ञानसम्भूता कलनामृगतृष्णिका । हृन्मरौ तव संशान्ता सम्यगालोकनान् मुने
The mirage of mental construction, arising from incorrect knowledge, has been calmed in the desert of your heart by right understanding, O sage.
जडत्वान् निस्स्वरूपत्वात् सर्वदैव मृतं मनः । मृतेन मार्यते लोकश् चित्रेयं मौर्ख्यचक्रिका
Because it is inert and without real nature, the mind is always dead; by this dead thing, the world is slain—this is the strange wheel of folly.
यस्य नात्मा न देहो ऽस्ति नाधारो नापि चाकरः । तेनेदं भक्ष्यते सर्वं चित्रेयं मौर्ख्यवागुरा
He who has neither self, nor body, nor support, nor even a basis—by him, all this is devoured; this is the strange snare of ignorance.
सर्वसामग्र्यहीनेन हन्यते मनसापि यः । तस्योत्पलदलाघातैर् मन्ये दलति मस्तकम्
He who is destroyed even by a mind lacking all means—him, I think, his head is split by the blows of a lotus petal.