चित्त पूर्वं पुरस्ताच् च विदेहं शान्तम् इत्य् असि । सद् असद् वा खसंलीनं मध्ये ऽस्मिन् किं तवोग्रता
Mind existed before and after, and the bodiless is peaceful; whether real or unreal, merged in space, what is your intensity in this middle?
यथा स्वप्नविकारेषु यथा सम्भ्रमदृष्टिषु । यथा वा मदलीलासु यथा नौयानसम्भ्रमे
As in the transformations of dreams, as in confused perceptions, as in the play of intoxication, as in the agitation of a boat's journey,
यथा धातुविकारेषु यथा वेन्द्रियविप्लवे । यथातिसम्भ्रमानन्ददोषावेशवशेषु च
As in the changes of bodily elements, as in the disruption of the senses, as in the overpowering of excessive agitation, delight, and fault.
दृश्यते क्षीयते चैव रूपं सदसतोश् चलम् । तथैवेदम् इयं त्व् एषा काले न्यूनातिरिक्तता
The form, unstable, of both existence and non-existence, is seen and perishes; likewise, this—here and now—has deficiency and excess in time.
सा च त्वया कृता नित्यं चित्त दुःखसुखोदयैः । यथा वियोगसंयोगयामिन्योर् अनुरागिणाम्
And this is made by you continually, mind, through the arising of sorrow and joy; just as union and separation occur for those who are attached.
त्वम् अप्य् एवासदाभासं मिथ्या सद् इव लक्ष्यसे । मृगतृष्णेव तेनैतत् त्वत्कृतं सत् कथं भवेत्
You too are perceived as the semblance of the unreal, falsely appearing as real; like a mirage, therefore, how can this, made by you, be real?
यद् इदं किञ्चिद् आभोगि तत् सर्वं दृश्यमण्डलम् । अवस्त्व् इति विनिर्णीय मनो याह्य् अमनःपदम्
Whatever is experienced here, all of it is the domain of the visible; having determined it as unreal, let the mind proceed to the state beyond mind.
अवस्त्व् इदम् इति स्फारे रूढे मनसि निश्चये । हेमन्त इव पद्मिन्यः क्षीयन्ते भोगवासनाः
When the conviction 'this is unreal' is firmly established in the expansive mind, desires for enjoyment wither away like lotuses in winter.
चिता दृष्टात्मना नूनं सन्त्यक्तमननौजसा । मनसा वीतरागेण स्वयं स्वस्थेन भूयते
Certainly, when the mind is abandoned by the force of one who perceives the Self, with a mind free from passion, one becomes established in oneself.
परमात्मानले क्षिप्तसंवित्त्यवयवं स्वयम् । दग्धात्मकम् अलं चित्तं शुद्धताम् एति शाश्वतीम्
When the fragments of consciousness are cast into the fire of the Supreme Self, the mind, burned within, attains everlasting purity.
देहम् अन्यतया दृष्ट्वा त्यक्त्वा विषयवासनाम् । विनाशम् उररीकृत्य मनो जयति वीरवत्
Seeing the body as other, abandoning desires for objects, embracing destruction, the mind conquers like a hero.
मनश् शत्रुश् शरीरस्य शरीरं मनसो रिपुः । एकभावेन नश्येते आधाराधेयकार्यवत्
The mind is the enemy of the body, and the body is the adversary of the mind; when they are united as one, they perish, just as the support and the supported cease together.
रागद्वेषवतोर् नित्यम् अन्योऽन्यातिविरुद्धयोः । एतयोर् मूलकाषेण विनाशः परमं सुखम्
Attachment and aversion are always mutually opposed; the destruction of their root cause brings supreme happiness.
एतयोर् एकसंस्थाने रतिर् इत्य् एव या कथा । सा व्योम्न्य् अयस्स्त्रिया भुक्ता धरेति कथया समा
The story of pleasure arising from the union of these two is like the tale of a woman of iron being enjoyed in the sky, and is equally empty.
अकृत्रिमविरोधस्थौ यत्र सङ्घटिताव् उभौ । धारा इव पतन्त्य् एव तत्रानर्थपरम्पराः
Where both are joined together in a state of uncontrived opposition, calamities flow there in succession, like streams falling continuously.
मिथोविरुद्धसंसर्गे रतिम् एत्य् अधमो हि यः । त्यक्तव्यस् स पतद्वाराव् अग्निराशाव् अपेलवे
He who attains pleasure in the mingling of mutual opposition is base and should be abandoned, like a door that opens to a heap of fire in a deserted place.
सङ्कल्पेन मनस् स्पृष्ट्वा शरीरं बालयक्षवत् । पात्रायेव धनान्य् अस्मै स्वदुःखानि प्रयच्छति
Touched by the mind through intention, the body, like a child possessed by a spirit, gives its wealth—its own sufferings—to the mind as if it were a vessel.
तैर् दुःखैस् तापितो देहो मनो हन्तुम् अथेच्छति । पुत्रो ऽपि हन्ति पितरम् आततायिपदं गतम्
Afflicted by those sufferings, the body wishes to destroy the mind; even a son kills his father when he has taken the path of a criminal.
नास्ति शत्रुः प्रकृत्यैव न च मित्रं कदाचन । सुखदं मित्रम् इत्य् उक्तं दुःखदाश् शत्रवस् स्मृताः
There is no enemy by nature, nor is there ever a friend; those who give happiness are called friends, and those who bring suffering are regarded as enemies.
देहो दुःखान्य् अनुभवन् स्वमनो हन्तुम् इच्छति । देहं मनस् स्वदुःखानां सत्कोशं कुरुते क्षणात्
When the body experiences suffering, the mind wishes to destroy it; yet, in an instant, the body becomes the storehouse for the mind’s own sorrows.
एवं मिथो दुःखदयोश् श्लिष्टयोः कस् सुखागमः । एतयोर् देहमनसोर् जात्यैवान्योऽन्यविद्धयोः
How can happiness arise when pain binds both together in this way? By their very nature, body and mind are mutually pierced by each other’s afflictions.
मनस्य् एव परिक्षीणे न देहो दुःखभाजनम् । तत्क्षयोत्कतया नित्यं देहो ऽपि परिधावति
When the mind is truly diminished, the body is no longer a vessel of suffering; as the mind is destroyed, the body too ceaselessly declines.
नष्टं नष्टम् अनर्थाय शरीरं पदम् आपदाम् । अलब्धात्मविवेकेन मनसाशु विनिन्द्यते
The body, once lost, is lost only to misfortune—a ground of calamities; lacking discernment of the Self, the mind quickly despises it.
एते मनश्शरीरे हि मिथः पीवरतां गते । जडरूपे हि वर्षासु पयोदसरसी यथा
Indeed, when mind and body both become robust together, though insentient in form, they swell like rain-filled lakes in the monsoon.
मिथो दुःखाय सम्पन्ने एकरूपे द्विधा स्थिते । व्यवहारपरे सार्धं लोके वाय्वनलाव् इव
When both exist as one, yet remain distinct, they bring mutual suffering; in worldly dealings, they act together like wind and fire.
चित्ते क्षयिणि सङ्क्षीणो देह आ मूलतो भवेत् । वर्धमाने तरुर् इव शतशाखः प्रवर्धते
When the mind is diminished, the body too is reduced from its very root; but as the mind grows, the body expands like a tree spreading a hundred branches.
क्षीयते मनसि क्षीणे देहः प्रक्षीणवासनः । मनो न क्षीयते क्षीणे देहे तत् क्षपयेन् मनः
When the mind is exhausted, the body, whose desires are spent, also perishes; but if the body is destroyed while the mind remains, the mind creates another body.
सङ्कल्पपादपं तृष्णालतं छित्त्वा मनोवनम् । वितताम् भुवम् आसाद्य विहरामि यथासुखम्
Having cut down the tree of imagination and the creeper of craving, I reach the vast expanse of the mind’s forest and dwell there as I please.
प्रक्षीयमाणम् एवेदं मम मन्ये मनस् स्थितम् । प्रशाम्यद्वासनाजालं प्रावृडन्त इवाम्बुदः
I perceive that this mind of mine is being dissolved; its network of tendencies is subsiding, like clouds in the rainy season.
धातूनां सन्निवेशो ऽयं देहनामा वपुर् मम । प्रक्षीयमाणे मनसि गलन्न् एवावतिष्ठतु
This arrangement of elements, called the body, is my form; as the mind dissolves, let it simply fall away and remain no more.