तम् एकम् एकया बुद्ध्या व्यामोहपरिहीनया । यदि जेतुं समर्थो ऽसि धीरस् तद् असि सुव्रत
If, with a single, undeluded mind, you are able to conquer that one, O steadfast one, then you are truly virtuous.
तस्मिञ् जिते जिता लोका भवन्त्य् अविजिता अपि । अजिते त्व् अजिता एते चिरकालजिता अपि
When that is conquered, all worlds are conquered, even if unconquered; but if it is not conquered, these remain unconquered, even if long ago subdued.
तस्माद् अनन्तसिद्ध्यर्थं शाश्वताय सुखाय च । तज्जये यत्नम् आतिष्ठ कष्टयापि हि चेष्टया
Therefore, for the sake of infinite accomplishment and eternal happiness, make effort to conquer that, even with great difficulty.
ससुरम् असुरनागयक्षयुक्तं सनरमहोरगकिन्नरं समेतम् । त्रिजगद् अपि वशीकृतं समन्ताद् अतिबलिना ननु हेलयैव तेन
Indeed, by that exceedingly powerful one, the three worlds—together with gods, asuras, nāgas, yakṣas, humans, great serpents, and kinnaras—are effortlessly brought under control.
केनोपायेन बलवान् स तात परिजीयते । को ऽसौ वेति महावीर्य सर्वं प्रकथयाशु मे
By what means, O father, is that powerful one overcome? Who is he? Tell me everything swiftly, O mighty one.
मन्त्रिणस् तस्य तनय नित्याजेयस्थितेर् अपि । शृणु वच्मि सुसाधत्वं येनासौ परिजीयते
O son, listen: though his position is always unconquerable, I will tell you the means by which he is easily overcome.
पुत्र युक्त्या गृहीतो ऽसौ क्षणाद् आयाति वश्यताम् । युक्तिं विना दहत्य् एष आशीविष इवोद्धतः
O son, if seized by strategy, he is subdued in an instant; without strategy, he burns like a furious serpent.
बालवल् लालयित्वैनं युक्त्या नियमयन्ति ये । राजानं तं समालोक्य पदम् आसादयन्ति ते
Those who, like a child, gently nurture and skillfully restrain him—seeing that king, they attain the supreme state.
दृष्टे तस्मिन् महीपाले स मन्त्री वशम् एति वः । तस्मिंश् च मन्त्रिण्य् आक्रान्ते स राजा दृश्यते पुनः
When that sovereign is perceived, the minister comes under your control; and when the minister is subdued, the king is seen again.
यावन् न दृष्टो राजासौ तावन् मन्त्री न जीयते । मन्त्री च यावन् न जितस् तावद् राजा न दृश्यते
As long as the king is not seen, the minister cannot be conquered; and as long as the minister is not subdued, the king is not perceived.
राजन्य् अदृष्टे दुर्मन्त्री स दुःखायोत्फलत्य् अति । मन्त्रिण्य् अनिर्जिते राजा सो ऽत्यन्तं यात्य् अदृश्यताम्
When the king is unseen, the misguided minister brings forth great suffering; and when the minister is not overcome, the king becomes utterly invisible.
अभ्यासेनोभयं तस्मात् समम् एव समाहरेत् । राज्ञस् सन्दर्शनं तस्य मन्त्रिणश् च पराजयम्
Therefore, by practice, one should equally bring about both: the vision of the king and the defeat of the minister.
पौरुषेण प्रयत्नेन स्वाभ्यासेन शनैश् शनैः । द्वयं सम्पादयन्न् एतद् देशम् आप्नोति शोभनम्
Through personal effort, diligence, and steady practice, by accomplishing both, one attains that excellent state.
त्वम् अभ्यासे फलीभूते तं देशम् अधिगच्छसि । यदि दैत्येन्द्र तद् भूयो मनाग् अपि न शोचसि
When your practice bears fruit, O lord of the Daityas, you reach that state—if you do not grieve in the least, even for a moment.
संशान्तसकलायासा नित्यप्रमुदिताशयाः । साधवस् तत्र तिष्ठन्ति प्रशान्ताशेषसंशयाः
There, those holy ones abide whose every effort is pacified, whose hearts are ever joyful, and whose doubts are completely stilled.
शृणु कः पुत्र देशो ऽसौ सर्वं प्रकटयामि ते । देशनाम्ना मयोक्तस् ते मोक्षस् सकलदुःखहा
Listen, my son, what is that land? I will reveal everything to you. That which I have described to you by the name 'land' is liberation, the destroyer of all suffering.
राजा तु तत्र भगवान् आत्मा सर्वपदातिगः । तेन मन्त्री कृतः प्राज्ञो मनोनामा महामते
There, the sovereign is the blessed Self, who transcends all conditions; and his wise minister, O noble-minded one, is called Mind.
मनो विश्वतया विष्वग् इदं परिणतिं गतम् । घटत्वेनेव मृत्पिण्डं धूमो ऽम्बुदतयेव वा
The mind, by its all-pervading nature, has become this entire manifestation—just as a lump of clay takes the form of a pot, or smoke becomes a cloud.
तस्मिञ् जिते जितं सर्वं सर्वं चासादितं भवेत् । दुर्जयं तद् विजानीयाद् युक्त्यैव परिजीयते
When that is conquered, all is conquered, and all is attained; know that it is difficult to conquer, but by proper means it is subdued.
या युक्तिर् भगवंस् तस्य चित्तस्याक्रमणे स्फुटा । तां मे कथय तत् तात यया जेष्यामि दारुणम्
O venerable one, what is the clear method for restraining that mind? Tell me that, father, by which I may conquer this fierce thing.
विषयान् प्रति भोः पुत्र सर्वान् एव हि सर्वथा । अनास्था परमा यैषा सा युक्तिर् मनसो जये
O son, supreme dispassion towards all objects in every way—this is the method for conquering the mind.
एषैव परमा युक्तिर् अनयैव महामदः । स्वमनोमत्तमातङ्गो द्रागित्य् एवावदम्यते
This alone is the supreme method; by this, the great intoxication—the mad elephant of one's own mind—is quickly subdued.
एषा ह्य् अत्यन्तदुष्प्रापा सुप्रापा च महामते । अनभ्यस्ता हि दुष्प्रापा स्वभ्यस्ता प्राप्यते सुखम्
This, O noble-minded one, is extremely difficult to attain, yet easy as well; for what is unpracticed is hard to reach, but what is practiced is easily attained.
क्रमाद् अभ्यस्यमानैषा विषयारतिर् आत्मज । सर्वतस् स्फुटताम् एति सेकसिक्ता लता यथा
When practiced gradually, this self-born attachment to sense objects becomes manifest everywhere, just as a vine flourishes when watered.
नासाद्यते ह्य् अनभ्यस्ता काङ्क्षतापि शठात्मना । पुत्र शालिर् इवाव्युप्तस् तस्माद् एनां समाहरेत्
If not practiced, it cannot be attained, even if desired by a cunning mind; just as rice does not grow without being sown, therefore one should cultivate it.
तावद् भ्रमन्ति दुःखेषु संसारावटवासिनः । विरतिं विषयेष्व् एते यावन् नायान्ति देहिनः
Those dwelling in the jungle of worldly existence wander in suffering until they attain dispassion toward sense objects.
अभ्यासेन विना कश्चिन् नाप्नोति विषयारतिम् । अप्य् अत्यन्तमतां देही देशान्तरम् इवागतिः
Without practice, no one attains dispassion for sense objects, even if the body-holder has the utmost intention, just as one does not reach another land without effort.
ध्येयत्यागम् अतो ऽजस्रं ध्यायता देहधारिणा । भोगेष्व् अरतिर् अभ्यासाद् वृद्धिं नेया लता यथा
Therefore, the body-holder should constantly meditate on renunciation; through practice, aversion to enjoyment should be increased, like a vine growing.
पुरुषार्थाद् ऋते पुत्र नेह सम्प्राप्यते शुभम् । पौरुषेणैव सर्वेषां कार्याणां फलम् आप्यते
Son, without human effort, nothing auspicious is attained here; the fruit of all actions is obtained only through one's own exertion.
क्रियाफले परिप्राप्ते हर्षामर्षादितो यथा । दैवम् इत्य् उच्यते लोके न दैवं देहवत् क्वचित्
When the result of an action is achieved, whether it brings joy or anger, people call it 'fate' in the world; but fate does not exist anywhere for the embodied.