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.
अवश्यभवितव्याख्या येहया नियतिश् च वा । उच्यते दैवशब्देन सा नरैर् एव नेतरैः
Whatever is said to be inevitable or fixed, or called destiny, is referred to by the word 'fate' by people, not by others.
यद् यथेह सदा यत्र सम्पन्नं फलतां गतम् । हर्षामर्षविनाशाय तद् दैवम् इति कथ्यते
Whatever, at any time and place here, comes to fruition and brings about joy or sorrow—that is called fate.
दैवं नियतिरूपं च पौरुषेणावजीयते । सम्यग्ज्ञानविलासेन मृगतृष्णाभ्रमो यथा
Fate, which takes the form of destiny, is overcome by human effort, just as the illusion of a mirage is dispelled by true knowledge.
यथा सङ्कल्प्यते यद् यत् पौरुषेण तथैव तत् । तलवत्तागृहीतं खं तलवत्तासुखप्रदम्
Whatever is conceived through human effort comes about in just that way; but if it is not grasped firmly, it is like space held in the palm—giving only the pleasure of an empty gesture.
कर्त्र् अतो मन एवेह यत् कल्पयति तत् तथा । नियतिं यादृशीम् एतत् सङ्कल्पयति सा तथा
Therefore, the mind alone is the doer here; whatever it imagines, so it becomes. The kind of destiny it conceives, that indeed comes to be.
नियतान् नियतान् कांश्चिद् भावान् अनियतान् अपि । करोति चित्तं तेनैतच् चित्तं नियतियोजकम्
The mind produces certain events as fixed and others as unfixed; thus, the mind itself is the cause that binds destiny.
नियतां नियतिं कुर्वन् कदाचित् सार्थनामिकाम् । स्फुरत्य् अस्मिञ् जगत्कोशे जीवो व्योम्नीव मारुतः
Sometimes, by making destiny fixed and giving it a collective name, the individual soul stirs within this world-egg, like the wind in the sky.
नियत्या रहितां कुर्वन् कदाचिन् नियतिं मनः । सञ्ज्ञार्थरूढानियतिशब्दां स्फुरति वातवत्
Sometimes, by making destiny devoid of fixity, the mind stirs up what is called 'destiny' merely as a convention, like the wind.
तस्माद् यावन् मनस् तावन् न दैवं नियतिर् न च । मनस्य् अस्तङ्गते साधो यद् भवत्य् अस्तु तत् तथा
Therefore, as long as the mind exists, there is neither fate nor destiny; when the mind is dissolved, O noble one, whatever remains, let that be as it is.
जीवो हि पुरुषो जातः पौरुषेण स यद् यथा । सङ्कल्पयति लोके ऽस्मिंस् तत् तथा तस्य नान्यथा
The living being, indeed, is born as a person through personal effort; whatever he imagines in this world, that comes to be for him, not otherwise.