यथा स्वप्नमनोराज्यधातुसंस्थितिषु भ्रमः । जाग्रत्य् अपि तथैवाङ्ग दृश्यते मनसा स्वयम्
Just as there is confusion in dreams, fantasies, and the states of the elements, so too, O dear one, is confusion seen by the mind even while awake.
भविष्यद्भूतकालस्थं यथा त्रैकाल्यदर्शिनः । प्रतिभाम् एति ते गाधे कटञ्जचरितं तथा
Just as those who see across the three times perceive things situated in the past, future, and present, so too, O Gādhi, does the mind apprehend the deeds of Kaṭañja.
अयं सो ऽहम् इदं तन् मे इति मज्जति नात्मवान् । अयं सो ऽहम् इदं तन् मे इति पश्यत्य् अनात्मवान्
He who knows the Self does not become absorbed in thoughts like 'This is me, that is mine'; but the one who does not know the Self sees in this way: 'This is me, that is mine.'
सर्वम् एवाहम् एवेति तत्त्वज्ञो नावसीदति । न गृह्णाति पदार्थेषु विभागानर्थभावनाम्
The knower of truth, seeing all as 'I alone am everything,' does not sink; he does not grasp distinctions or the notion of separateness in objects.
तेनासौ भ्रममोहेषु सुखदुःखविलासिषु । न निमज्जति मग्नो ऽपि तुम्बीपात्रम् इवाम्भसि
Therefore, even when immersed among the delusions and confusions that bring pleasure and pain, he does not sink—just as a gourd vessel does not sink in water.
त्वं तावद् वासनाजालग्रस्तचित्तो विचेतनः । किञ्चिच्छेषमहाव्याधिर् इव न स्वास्थ्यम् आगतः
But you, your mind seized by the net of latent tendencies, are as if unconscious, like one afflicted by a lingering disease, not having attained well-being.
ज्ञानस्यापरिपूर्णत्वान् न शक्नोषि मनोभ्रमम् । विनिवारयितुं मेघम् असम्यङ्मन्त्रवान् इव
Because your knowledge is incomplete, you are unable to dispel the confusion of the mind, just as one who does not know the proper mantra cannot dispel a cloud.
यद् एव ते मनोमात्रे सहसा प्रतिबिम्बते । तरुर् ओघजवेनेव तेनैवाक्रम्यसे क्षणात्
Whatever appears to you instantly in the mind alone, you are seized by that in a moment, just as a tree is overtaken by a swift flood.
चित्तनाभेः कलास्येह मायाचक्रस्य सर्वतः । स्थीयते चेत् तद् आक्रम्य तन् न किञ्चित् प्रबाधते
If, in this world, you stand firm having mastered all the phases of the wheel of illusion that arise from the navel of consciousness, then nothing can disturb you.
त्वम् उत्तिष्ठ गिरेः कुञ्जे दशवर्षाण्य् अखिन्नधीः । तपः कुरु ततो ज्ञानम् अनन्ताभावम् आप्स्यसि
You, rise up to the mountain grove and, with unwavering mind, practice austerity for ten years; thereafter, you will attain knowledge of the infinite.
इत्य् उक्त्वा पुण्डरीकाक्षस् तत्रैवान्तरधीयत । वाताभ्रवद् दीपकवद् यमुनोत्पीडवत् क्षणात्
Having spoken thus, the lotus-eyed one vanished right there, like the wind, like a cloud, like a lamp, or like the swelling Yamuna, in an instant.
गाधिर् विवेकवशजं वैराग्यं परम् आगतः । शरत्समयपर्यन्ते वैरस्यम् इव पादपः
Gadhi attained supreme dispassion born of discernment, like a tree at the end of autumn season loses its savor.
विचित्रं चेष्टितं धातुर् असमञ्जसम् आततम् । बृहद्भ्रमभरोन्मुक्तमतिर् मन्दम् अगर्हयत्
He mildly reproached the strange, inconsistent play of the elements, his mind freed from the great delusion, no longer bewildered.
जगाम करुणार्द्रात्मा नियमायोत्तमश्रिये । विश्रान्त्यै वृष्टमूकात्मा पयोधर इवाचलम्
With a heart softened by compassion, he went for discipline and supreme glory, seeking rest like a rain-cloud approaches a mountain.
निरस्ताशेषसङ्कल्पस् तपस् तत्र चकार ह । दशवर्षाणि तेनासाव् आत्मज्ञानम् अवाप ह
There, having cast off all desires, he performed austerity for ten years; by that, he attained self-knowledge.
अरमत तदनु स्वां प्राप्य सत्तां महात्मा व्यपगतभयमोहो भोगभूमाव् अनिच्छः । सततमुदितजीवन्मुक्तरूपः प्रशान्तस् सकल इव शशाङ्को घूर्णितापूर्णचेताः
Then, having attained his own true being, the great soul, free from fear and delusion, without desire for enjoyment in the realm of experience, ever joyful in the form of a liberated being while living, peaceful, like the full moon, his mind undisturbed and complete.
एवम् एषातिवितता दुर्ज्ञाना रघुनन्दन । महामोहकरी माया विषमा पारमात्मिकी
In this way, O delight of the Raghu lineage, this supreme illusion is vast, difficult to comprehend, and produces great delusion; it is subtle and belongs to the Supreme Self.
क्व मुहूर्तद्वयस्वप्नसम्भ्रमालोकदृष्टता । क्वानेकवर्षसम्भुक्तश्वपचावनिपभ्रमः
Where is the perception of confusion seen in a dream lasting but two moments, and where is the wandering on earth of a dog-eater, enjoyed over many years?
क्व सम्भ्रमोपलब्धत्वं क्व प्रत्यक्षनिदर्शनम् । क्वासत्यत्वम् असन्दिग्धं क्व सत्यपरिणामिता
Where is the state of confusion apprehended, where is direct perception, where is undoubted unreality, and where is true transformation?
अतो वच्मि महाबाहो मायेयं विततेत्य् अलम् । असावधानमनसं योजयत्य् अतिसङ्कटे
Therefore, O mighty-armed one, I say: this illusion is indeed extensive; enough! It entangles those whose minds are inattentive in extreme difficulty.
एवम् अस्य कथं ब्रह्मन् मायाचक्रस्य रोधनम् । कुर्मः प्रबलिनो वेगात् सर्वाङ्गच्छेदकारिणः
Thus, O Brahman, how can we restrain the wheel of illusion, which is powerful and, by its force, cuts off all limbs like a tortoise?
अस्य संसाररूपस्य मायाचक्रस्य राघव । चित्तं विद्धि महानाभिं भ्रमतो भ्रमदायिनः
Know, O Raghava, that the mind is the great hub of this wheel of illusion in the form of worldly existence, which whirls and causes whirling.
तस्मिन् नूनम् अवष्टब्धे धिया पुरुषयत्नतः । गृहीतनाभि वहनान् मायाचक्रं निरुध्यते
When, by the effort of the intellect, one firmly grasps that hub, then, holding the hub, the wheel of illusion is surely brought to a halt.
अवष्टब्धमनोनाभि मोहचक्रं न चोपति । यथा रज्ज्वां निरुद्धायां कीलकं रज्जुवेष्टितम्
The wheel of delusion does not revolve when the navel of the mind is firmly fixed, just as a peg wrapped with a rope does not move when the rope is tightly held.
चक्रयुद्धैकतज्ज्ञो ऽपि कस्माज् जानासि नानघ । चक्रं नाभाव् अवष्टब्धं वशम् आयाति नान्यथा
Even if one is skilled in the art of fighting with wheels, O sinless one, do you not know that a wheel, when its hub is secured, comes under control and not otherwise?
चित्तनाभाव् अवष्टभ्य तस्माद् यत्नेन राघव । संसारचक्रं वहनाद् आत्मनः परिरोधय
Therefore, O Raghava, with effort, secure the hub of the mind and restrain the wheel of worldly existence from revolving around the self.
एतां युक्तिं विना दुःखम् अनन्तम् इदम् आत्मनः । अस्यां युक्तौ क्षणात् त्व् अन्तं गतम् एवावलोकय
Without this method, endless suffering arises for oneself; but by this method, see how in a moment it surely comes to an end.
चित्ताक्रमणमात्राख्यात् परमाद् औषधाद् ऋते । प्रयत्नेनापि संसारमहारोगो न शाम्यति
Except for the supreme remedy called the restraint of the mind, even with effort, the great disease of worldly existence does not subside.
तस्माद् राघव सन्त्यज्य तीर्थदानतपःक्रियाः । श्रेयसे परमायान्तश् चित्तम् एव वशीकुरु
Therefore, O Raghava, abandoning pilgrimages, charity, and austerities, bring the mind alone under control for the sake of the highest good.
चित्तान्तर् एव संसारः कुम्भान्तः कुम्भखं यथा । चित्तनाशे न संसारः कुम्भनाशे न कुम्भखम्
Samsara exists only within the mind, just as space exists only within a pot; when the mind is destroyed, there is no samsara, just as when the pot is destroyed, there is no pot-space.