चित्तताशृङ्खलाम् एनां स्वरूपज्ञानयुक्तिभिः । बलाच् छित्त्वा महाबाहो स्वात्मसिंहं विमोचय
With the reasoning born of knowledge of your true nature, forcibly break these chains of mental conditioning, O mighty-armed one, and liberate the lion of your own self.
परमात्मदशां त्यक्त्वा चेत्यं परिपतन् मलम् । यदा गच्छसि सङ्कल्पं चेत्यं सम्पद्यसे तदा
When, abandoning the supreme state of the Self, you fall into the impurity of objectivity, then, when you entertain a thought, you become that object.
आत्मनो व्यतिरिक्तं सच् चेत्यम् इत्य् अङ्गसंविदा । मनस् सम्पद्यते दुःखि क्षीयते त्यक्तया तया
By the awareness of the limbs, whatever is known as existent apart from oneself—when the mind identifies with that, it becomes afflicted; when that is abandoned, it is destroyed.
आत्मैवेदं जगत् सर्वम् इत्य् अन्तस् संविदोदये । क्व चेत्ता क्व च वा चित्तं किं चेत्यं चिन्तनं च किम्
When the inner awareness arises that 'all this world is truly the Self alone,' then where is thought, where is mind, what is object, and what is contemplation?
अहम् आत्मेति जीवो ऽस्मीत्य् एतावच् चित्तकं विदुः । अनेनेदम् अनाद्यन्तं दुःखं राघव तन्यते
They say the mind is only this much: 'I am the Self,' 'I am the individual soul'; by this, O Raghava, endless suffering is propagated.
अहम् आत्मा न जीवाख्यास् सत्तास् सन्तीतराः क्वचित् । इत्य् एव चित्तोपशमः परमं सुखम् उच्यते
I am the Self, not the so-called individual soul; existences other than this are nowhere real—such quietude of mind is called the highest happiness.
आत्मैवेदं जगद् इति जाते राघव निश्चये । असत्ता चेतसो जाता भवत्य् एव न संशयः
When, O Raghava, the certainty arises that this world is truly the Self alone, then the mind's sense of unreality is born—there is no doubt of this.
एवं सत्यावबोधेन स्वात्मैवेदम् इति स्थिते । मनस् सुगलितं विद्धि सूर्यभासा तमो यथा
When, through true understanding, it is firmly known that 'this is my own Self,' then know that the mind has dissolved, just as darkness vanishes before sunlight.
मनस्सर्पश् शरीरस्थो यावत् तावन् महद् भयम् । तस्मिन्न् उत्सारिते योगाद् भयस्यावसरः कुतः
As long as the serpent of the mind remains in the body, there is great fear; but when it is driven out by yoga, how could there be any occasion for fear?
भ्रान्तिमात्रोत्थितश् चित्तवेतालो भवतानघ । सम्यग्ज्ञानेन मन्त्रेण प्रसभं विनिपात्यताम्
O sinless one, the goblin of the mind, arisen only from delusion, should be forcefully destroyed by the mantra of right knowledge.
देहगेहाद् गते चित्तयक्षे बलवतां वर । निराधिर् विगतोद्वेगं तिष्ठ नास्ति भयं तव
When the goblin of the mind has departed from the house of the body, O best of the strong, remain without support and free from agitation—there is no fear for you.
नीराग एव निरुपाञ्जन एव चास्मीत्य् एतावतैव गलिता तव चित्तसत्ता । निर्दुःखम् उत्तमपदं परमं गतो ऽसि तिष्ठोपशान्तसकलैषण एवम् अन्तः
When you are free of passion and without any coloring, then your mind's existence has dissolved; you have attained the highest, sorrowless state—remain thus, with all desires pacified, within.
एनाम् अनुसरन् राम चित्तसत्ताम् अपावनीम् । संसारबीजकणिकां जीवबन्धनवागुराम्
Following this impure existence of mind, O Rama, is like pursuing the tiny seed of worldly existence, the snare that binds the soul.
आत्मा त्यक्तात्मरूपाभो मलिनाम् आपतन् दशाम् । चिन्तां समनुसन्धत्ते धत्ते च कलनामलम्
The self, having abandoned its own true nature, falls into a state of impurity, becomes entangled in anxiety, and takes up a multitude of thoughts.
मूर्छमाना महामोहदायिनी भयकारिणी । तृष्णा विषलतारूपा मूर्छाम् एव प्रयच्छति
Desire, which brings about delusion and fear, takes the form of a poisonous creeper and causes a stupefaction of the mind.
यदा यदोदेति तदा महामोहप्रदायिनी । तृष्णा कृष्णनिशेवेयम् अनन्तान्ध्यविकारिणी
Whenever it arises, this desire bestows great delusion; it is like a dark night, endless and ever-changing in its blindness.
कल्पानलशिखादाहं सोढुं शक्ता हरादयः । तृष्णानलशिखादाहं सोढुं शक्ता न केचन
Even deities like Shiva can endure the burning flames of the cosmic fire, but none can withstand the scorching flames of desire.
तीक्ष्णा कृष्णा सुदीर्घा च वहत्य् अङ्गे सदा निजे । शीतलेवासुखोदर्का घोरा तृष्णाकृपाणिका
Sharp, dark, and exceedingly long, the blade of desire always resides in one's own being; though cold in appearance, it brings terrible suffering.
यान्य् एतानि दुरन्तानि दुर्धराण्य् उद्धतानि च । तृष्णावल्ल्याः फलानीह तानि दुःखानि राघव
All these relentless, uncontrollable, and wild sufferings, O Raghava, are the fruits here of the creeper of desire.
अदृश्यैवात्ति मांसास्थिरुधिरादि शरीरकात् । मनोबिलविलीनैषा तृष्णावनशुनी नृणाम्
Invisible, it consumes flesh, bone, blood, and more from the body; this dog of the forest called desire devours people, having merged with the mind.
क्षणम् उल्लासम् आयाति क्षणम् आयाति शून्यताम् । जडा विदलयत्य् आशु तृष्णाप्रावृट्तरङ्गिणी
For a moment it brings delight, for a moment emptiness; this wave of desire, surging like the monsoon, swiftly shatters the dull-witted.
दृष्टदैन्यो हतस्वान्तो हतौजा याति नीचताम् । मुह्यते रौति पतति तृष्णयाभिहतो जनः
When a person is overcome by poverty, his spirit is broken, his strength destroyed, and he sinks into degradation; struck by craving, he becomes confused, cries out, and falls.
न स्थिता कोटरे यस्य तृष्णाकृष्णभुजङ्गमी । तस्य प्राणानिलास् स्वस्थाः पुंसो हृदयरन्ध्रगाः
For one whose heart is not occupied by the serpent of craving, the vital breaths remain steady, passing through the channels of the heart.
नूनम् अस्तङ्गतो यत्र तृष्णाकृष्णनिशाक्रमः । पुण्यानि तत्र वर्धन्ते शुक्लपक्ष इवेन्दवः
Where the darkness of craving has truly set, there virtue increases, just as the moon waxes in the bright fortnight.
यो न तृष्णाघुणावल्या क्षतः पुरुषपादपः । पुण्यप्रसूनेन सदा सो ऽवभाति विकासिना
The tree of man who is not wounded by the coils of craving always shines forth, blossoming with the flower of virtue.
अनन्ताकुलकल्लोला विवर्तावर्तसङ्कुला । प्रवहत्य् आशयारण्ये तृष्णामोहनदी नृणाम्
The river of delusion, surging with endless waves and swirling currents, flows through the forest of human desires.
तृष्णयेमे जनास् सर्वे सूत्रयन्त्रपतत्रिवत् । उह्यन्ते प्रविशीर्यन्ते संह्रियन्ते च भूरिशः
All these people are moved, shattered, and gathered again and again by craving, like puppets on strings.
मूलान्य् अपि सुसूक्ष्मापि कठिनायसकर्कशा । तृष्णा परशुधारेव लगन्ती विनिकृन्तति
Even the finest and hardest roots are cut through by craving, as if by the blade of an axe.
निपतत्य् अवटे मूढस् तृष्णाम् अनुसरञ् जनः । नीलाम् अनुपतञ् श्वभ्रतृणशाखां यथैणकः
A foolish person, following craving, falls into a chasm, like a deer leaping after a blue grass blade over a pit.
नापन् नापि जरा न क्षुत् तथा जरयति क्षणात् । यथा जरयति क्षामं तृष्णा हृदयरूपिका
Neither wind, nor old age, nor hunger consumes so swiftly as thirst, which takes the form of the heart.