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.
जडेन मूकेनान्धेन निहतो मनसापि यः । मन्ये स दह्यते मूढः पूर्णचन्द्रमरीचिभिः
He who is struck down even by a mind that is inert, mute, and blind—such a fool, I think, is burned by the rays of the full moon.
विद्यमानो हि यश् शूरो लोकस् तेनाभिभूयते । अविद्यमानम् एवेदं हन्त्य् अतो मुग्धतोदिता
Indeed, the one who is powerful and present overcomes the world; but this, being nonexistent, destroys only because of the delusion born of ignorance.
मिथ्यासङ्कल्पकलितं मिथ्यैव स्थितिम् आगतम् । अन्विष्टम् अपि नो दृष्टं का तस्य किल शक्तता
That which is formed by false imagination and has falsely come into existence—even when sought, is not seen; what power can it truly have?
अहो नु खलु चित्रेयं मायामयविधायिनी । चेतसाप्य् अतिलोलेन लोको यद् अभिभूयते
Ah, truly, how wondrous is this creation, fashioned of illusion, which even the most restless mind is overpowered by.
मौर्ख्यं सर्वापदां निष्ठा का हि नापद् अजानतः । पश्य मौर्ख्याद् इयं सृष्टिर् अजातेनैव जन्यते
Foolishness is the root of all misfortune; what calamity does not befall the ignorant? See, from folly alone, this creation is brought forth by the unborn.
हा कष्टम् अतिमुग्धेयं सृष्टिर् मौर्ख्यवशं गता । असतैव यद् एतेन जीवेनाप्य् उपताप्यते
Alas, how pitiable is this creation, utterly deluded by folly, so that even a living being is tormented by what is unreal.
मन्ये मूर्खमयी सृष्टिर् इयम् अत्यन्तपेलवा । तरङ्गासिप्रहारेण कणशः परिशीर्यते
I think this creation, made of ignorance, is exceedingly fragile; struck by the sword of discernment, it crumbles bit by bit.
नीलाब्जनालपातेन यन्त्रेणेव विदीर्यते । इन्दोर् आभोगपूर्णस्य करस्पर्शेन मुह्यते
It is shattered by the stroke of the blue lotus stalk, as if by a machine; it is bewildered by the touch of the hand of the full-orbed moon.
रिपुभिर् नयनोन्मुक्तैर् दृष्टिसूत्रैर् निबध्यते । सङ्कल्पकृतया शूरसेनया परिभूयते
It is bound by the threads of sight, released by the eyes of enemies; it is overpowered by the heroic army formed by imagination.
यस्मात् किलेयं मनसा न स्थितेनैव कुत्रचित् । कल्पितेन मुधान्येन कृपणेन विहन्यते
For this creation never stands firm in the mind; it is destroyed by a vain, imagined, pitiable mind.
मूर्खलोकमयी सृष्टिर् मन एवासदुत्थितम् । या शक्ता न वशीकर्तुं न सा रामोपदिश्यते
This creation, made of the world of fools, arises only from the mind and is unreal; that which cannot be mastered is not taught by Rama.
अभिजातस्वरूपैषा प्रज्ञाक्षोदेषु न क्षमा । नोपदेशगिरां योग्या परिपूर्णेव संस्थिता
This intellect, by its very nature, is not fit for the subtle waves of wisdom; it is not suitable for the words of instruction, as if it were already complete and settled.
बिभेत्य् एषा हि वीणायास् तन्त्रीगुणतनुध्वनेः । बन्धोर् अपि सनिद्रस्य बिभेति वदनद्युतेः
Indeed, it fears even the faint sound produced by the strings of a lute; even in the presence of a sleeping friend, it is afraid of the brightness of a face.
हसतो ऽपि जनाद् उच्चैर्भीतभीता पलायते । स्वेनैव मनसाप्य् अज्ञा किलैषा विवशीकृता
Terrified, it flees even from people who are laughing loudly; this ignorance is rendered helpless even by its own mind.
सुखलवविवशा द्विषेव तप्ता हृदयगतेन निजेन चेतसैव । विधुरितधिषणा न वेत्ति सत्यं तद् अवितथं परिमोहिता मुधैव
Disturbed by even a trace of pleasure, burning as if by an enemy within the heart—its own mind—it is unsettled in understanding, does not know the truth, and is thoroughly deluded, truly bewildered.
संसारसागरासारकल्लोलेषूह्यमानया । मन एव न मूकं स्वं यया जनतया जितम्
In the waves of the ocean of worldly existence, which are devoid of essence, only that person whose own mind is not dull has conquered the world.
आत्मलाभमयोदारफलाभिर् इह सा मया । विचारोक्तिभिर् एताभिश् शास्त्रे ऽस्मिन् नोपदिश्यते
Here, the fruits of the sword of inquiry, which yield the treasure of the Self, are not taught in this scripture by these words of reasoning.
न पश्यत्य् एव यो ह्य् अन्धस् तस्य कः खलु दुर्मतिः । विचित्रमञ्जरीचित्रं सन्दर्शयति काननम्
For one who is truly blind, what fool would try to show him a forest adorned with a variety of colorful blossoms?
कः कुष्ठघर्घरघ्राणं नानामोदविचारणे । मूर्खम् आत्मोपदेशे च प्रमाणं कुरुते ऽमतिः
Who, in the matter of discerning various fragrances, would rely on the judgment of one whose nose is blocked by leprosy? Likewise, who would take the opinion of a fool as authority in self-instruction?
विपर्यस्तेन्द्रियं मत्तं मदिराघूर्णितेक्षणम् । धर्मनिर्णयसाक्षित्वे कः प्रमाणीकरोत्य् अधीः
Who would accept as authoritative the judgment of a mind that is intoxicated, with senses overturned and eyes rolling from wine, in matters of discerning righteousness?