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.
आत्मेदं स्फुरति स्फारं जगत्त्वेनाप्य् अहन्तया । बाह्यत्वेनान्तरत्वेन स च नासन् न सद्विभुः
This self shines forth expansively as the world, as the sense of 'I', as external and as internal; yet it is neither non-existent nor existent, but pervading all.
बहिष्ट्वेनाश्रितं बाह्यम् अन्तस्त्वेनान्तरं स्थितम् । यथाविदितम् आत्मायं स्वचित्त्वम् अनुपश्यति
What is called external is supported as outside, and what is called internal remains within; as understood, this self perceives its own mind in this way.
सबाह्याभ्यन्तरं शान्तम् आत्मनो ऽभेदनं जगत् । अहन्तादौ स्थिते देहे भूरिभङ्गं भयं तु सत्
The world, with its inside and outside, is the undivided self, peaceful; but when the body is established in ego and the like, there is much fragmentation and indeed fear.
द्यौः क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । कल्पाग्निनेव ज्वलितं सर्वम् आधिहतात्मनः
The sky, earth, wind, space, mountains, rivers, and directions—all appear as if ablaze with the fire of dissolution to one whose mind is afflicted by distress.
यस् त्व् आत्मरतिर् एवान्तः कुर्वन् कर्मेन्द्रियैः क्रियाः । न वशो हर्षशोकाभ्यां स समाहित उच्यते
He who delights only within himself, performing actions with the organs of action, yet remains unaffected by pleasure or sorrow—he is called composed.
यस् सर्वगतम् आत्मानं पश्यन् समुपशान्तधीः । न शोचति ध्यायति वा स समाहित उच्यते
He who, with a mind fully at peace, perceives the Self present everywhere, neither grieves nor broods—he is called composed.
सपूर्वापरपर्यन्ता यः पश्यञ् जागतीर् गतीः । दृष्टिष्व् एतासु हसति स समाहित उच्यते
He who, seeing all worldly courses with their past, future, and end, laughs at these visions—he is called composed.
समे परे ऽस्ति नाहन्ता न जगज्जन्मनी मयि । वीचिवृन्देष्व् इवानप्त्वं न नाशे फेनधातवः
For me, in the equal and the supreme, there is no sense of 'I-ness' nor of the world's origination; just as there is no gain or loss among waves, nor any destruction in the foam.
यस्यान्तर् अस्ति नाहन्त्वं न विभागादि नो मम । न चेतनाचेतनते सो ऽस्ति नास्तीतरो जनः
He within whom there is no sense of 'I-ness,' no division, no 'mine,' and no distinction between sentient and insentient—such a one is neither existent nor non-existent like others.
व्योमस्वच्छो भवन् स्वेहां सम्यग् आचरतीह यः । हर्षामर्षविकारेषु काष्ठलोष्टसमस् स सन्
He who, pure as space, acts rightly in his own home here, remains the same amid changes of joy, anger, or excitement, like wood or a clod of earth—he is steadfast.