दृश्यैर् मम न सम्बन्ध इति निश्चित्य शीतलः । कश्चित् संव्यवहारस्थः कश्चिद् ध्यानव्यवस्थितः
Having determined, 'I have no connection with what is seen,' one remains cool—some while engaged in activity, others established in meditation.
द्वाव् एतौ राम सुसमाव् अन्तश् चेत् परिशीतलौ । अन्तश्शीतलता या स्यात् तद् धनं तत् तपःफलम्
O Rama, these two are truly equal if, within, they are equally cooled; the inner coolness that arises—this is wealth, this is the fruit of ascetic practice.
समाधिस्थानकस्थस्य चेतश् चेद् वृत्तिचञ्चलम् । तत् तस्य तत् समाधानं समम् उन्मत्तताण्डवैः
If the mind of one established in samadhi is restless in its movements, then his absorption is just like the wild dance of a madman.
उन्मत्तताण्डवस्थस्य चेतश् चेत् क्षीणवासनम् । तद् अस्योन्मत्तनृत्तं तत् समं बुद्धसमाधिना
If, in the state of mad dancing, the mind is free from strong tendencies, then that mad dance is equal to the samadhi of the awakened.
व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः । द्वाव् एतौ पुरुषौ नूनम् असन्देहपदं गतौ
He who is awakened while engaged in activity, and he who is awakened while dwelling in the forest—these two persons have surely reached the state beyond all doubt.
अकर्तृ कुर्वद् अप्य् एतच् चेतः प्रतनुवासनम् । दूरे गतमना जन्तुः कथासंश्रवणे यथा
Even while acting, if the mind is without the sense of doership and has few latent impressions, the being is as distant in mind as one hearing a story inattentively.
अकुर्वद् अपि कर्त्र् एव चेतः प्रघनवासनम् । निस्स्पन्दाङ्गम् अपि स्वप्ने श्वभ्रपातस्थिताव् इव
Even while not acting, if the mind is filled with strong impressions of agency, then even with an unmoving body, as in sleep, it is like one poised on the edge of a chasm.
चेतसो यद् अकर्तृत्वं तत् समाधानम् उत्तमम् । तं विद्धि केवलीभावं सा शुभा निर्वृतिः परा
Know that the non-doership of the mind is the highest absorption; that is the state of aloneness, that is the supreme and auspicious bliss.
चेतश्चलाचलत्वं हि परमं कारणं स्मृतेः । ध्यानाध्यानदृशोस् तेन तद् एवानङ्कुरं कुरु
For the steadiness or unsteadiness of the mind is the highest cause of memory; therefore, for the one who sees meditation and non-meditation, make that alone sprout forth.
अवासनं स्थिरं प्रोक्तं मनो ध्यानं तद् एव च । स एव केवलीभावश् शान्तं तत्रैव तत् सदा
The mind that is without impressions is called steady, and that itself is meditation; that alone is the state of being established in the Self, peaceful, and ever present there.
तनुवासनम् अप्य् उच्चैःपदायोद्यतम् उच्यते । अवासनं मनो ऽकर्तृपदं तस्माद् अवाप्यते
Even the mind with faint impressions is said to be striving for the highest state; the mind without impressions attains the state of non-doership.
घनवासनम् एतत् तु चेतः कर्तृत्वभावनम् । सर्वदुःखप्रदं तस्माद् वासनास् तनुताम् नयेत्
Dense impressions in the mind are the sense of doership; therefore, one should reduce impressions, as they are the cause of all suffering.
प्रशान्तजगदास्थो ऽन्तर् वीतशोकभयैषणः । स्वस्थो भवति येनात्मा स समाधिर् इति स्मृतः
When the inner self abides in a world that is pacified, free from sorrow, fear, and seeking, and is established in itself, that is called samadhi.
चेतसा सम्परित्यज्य सर्वभावान् सभावनान् । यथा तिष्ठसि तिष्ठ त्वं तथा शैले गृहे ऽथ वा
Having completely abandoned all states and their impressions with the mind, remain as you are, whether on a mountain or in a house.
गृहम् एव गृहस्थानां सुसमाहितचेतसाम् । शान्ताहङ्कृतिदोषाणां विजना वनभूमयः
For householders whose minds are well composed and whose faults of egoity are pacified, their own home is like a solitary forest.
अरण्यसदने तुल्ये समाहितमनोदृशाम् । महताम् इह भूतानां भूतानां महताम् इव
For those whose minds are concentrated, a dwelling in the forest and a house are the same; so it is for the great beings among living creatures, as it is for the greatest among beings.
शाम्यच्चित्तमहाभ्रस्य जनजालोज्ज्वलान्य् अपि । नगराण्य् एव शून्यानि वनान्य् अवनिपात्मज
O prince, for one whose mind's great clouds have subsided, even cities bright with crowds of people are empty as forests.
वृत्तिमच्चित्तमत्तस्य निर्जनानि वनान्य् अपि । नगराणि महालोकपूर्णानि परवीरहन्
For one whose mind is intoxicated by mental activity, even remote forests become like bustling cities filled with multitudes of people and heroic enemies.
व्युत्थितं चित्तम् अभ्येति भ्रमे शान्ते सुषुप्तताम् । निर्वाणम् एति निर्वाणं यथेच्छसि तथा कुरु
When the mind is stirred, it enters confusion; when it is calm, it attains deep sleep; if you desire liberation, then act accordingly.
सर्वभावपदातीतं सर्वभावात्मकं च वा । यः पश्यति सदात्मानं स समाहित उच्यते
He who always perceives himself as beyond all states of being, or as the essence of all states, is called one of concentrated mind.
सहात्मना सदैवेदं जगत् पश्यति नो मनः । यथा स्वप्ने तथैवास्मिञ् जाग्रत्य् अपि जनेश्वर
He who sees this world always together with the Self does not see it with the mind; just as in a dream, so also in waking, O Lord of people.
यथा विपिनगा लोका विहरन्तो ऽप्य् असत्समाः । असम्बन्धात् तथा ज्ञस्य ग्रामो ऽपि विपिनोपमः
Just as people wandering in the forest, though together, are not truly connected, so for the knower, even a village is like a forest due to lack of attachment.
अन्तर्मुखमना नित्यं सुप्तो बुद्धो व्रजन् पठन् । पुरं जनपदं ग्रामम् अरण्यम् इव पश्यति
One whose mind is always turned within—whether sleeping, awake, walking, or reading—sees a city, a country, or a village as if it were a forest.
सर्वम् आकाशताम् एति नित्यम् अन्तर्मुखस्थितेः । सर्वथानुपयोगित्वाद् भूताकुलम् इदं जगत्
For one who abides inwardly, everything becomes like space; since nothing is truly useful, this world, full of beings, is as if empty.
अन्तश्शीतलतायां तु लब्धायां शीतलं जगत् । विज्वराणाम् इव नृणां भवत्य् आ जीवितस्थितेः
When inner coolness is attained, the world becomes cool; just as for those free from fever, it remains so as long as life endures.
अन्तस्तृष्णोपतप्तानां दावदाहमयं जगत् । भवत्य् अखिलजन्तूनां यद् अन्तस् तद् बहिस् स्थितम्
For those scorched by inner thirst, the world appears as a forest fire; whatever is within all beings is seen as existing outside as well.
द्यौः क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । अन्तःकरणतत्त्वस्य भागा बहिर् अवस्थिताः
The sky, earth, wind, space, mountains, rivers, and directions are all external manifestations of the inner principle of the mind.
वटधानावट इव अन्तर् अस्य यद् आत्मनः । तद् बहिर् भासते भास्वद् विकसत्पुष्पगन्धवत्
Just as the fragrance of a blossoming flower within a fig fruit spreads outward, so too does what is within oneself shine forth outside, radiant like light.
न बहिष्ट्वं न चान्तस्त्वं क्वचित् किञ्चन विद्यते । यद् यथा कचितं चित्त्वात् तत् तथा तथ्यम् उत्थितम्
There is truly no inside or outside anywhere; whatever arises in the mind, in whatever manner, appears to be real in that way.
आत्मतत्त्वोदरं भाति बहिष्ट्वेन जगत्तया । कर्पूरम् इव गन्धेन सङ्कोचि प्रविकासि च
The inner essence of the self appears as the world outside, just as camphor is manifest by its fragrance—sometimes condensed, sometimes diffused.