शङ्खचक्रगदाहस्तो देहो विविधयेहया । वन्द्यसंसक्तिवशतः परिपाति जगत्त्रयम्
The body, bearing conch, discus, and mace, through the force of fruitful power, protects the three worlds by various means.
अनारतं निरालम्बे व्योमवर्त्मनि पान्थताम् । वन्द्यसंसक्तिवशतः करोति रविर् अन्वहम्
By the force of fruitful power, the sun, ever unsupported, travels daily along the path of the sky.
महाकल्पसमाधानधीरकल्पितकल्पनम् । वन्द्यसंसक्तिवशतो ब्राह्मं स्फुरति वै वपुः
By the force of fruitful power, the divine body shines forth, conceived by the steadfast mind absorbed in the great aeon’s meditation.
लीलया ललनालाननिलीनं भूतिभूषितम् । वन्द्यसंसक्तिवशतश् शरीरं शाङ्करं स्थितम्
By the force of fruitful power, the body of Shiva, adorned with ashes and playfully resting in the face of the goddess, remains established.
विज्ञातगतयस् सिद्धा लोकपालास् तथेतरे । वन्द्यसंसक्तिवशतस् तिष्ठन्ति जगतां गणे
By the force of fruitful power, the perfected beings, the guardians of the worlds, and others who know the course of things, remain among the hosts of the worlds.
धत्ते शरीरयन्त्रौघम् अन्येयं भूतसन्ततिः । वन्ध्यसंसक्तिवशतो जरामृतिविवर्तितम्
This succession of beings assumes the multitude of bodily machines, subject to the barren force of attachment, and is transformed by old age and death.
मनः पतति भोगेषु गृध्रो मांसलवेष्व् इव । वन्ध्यसक्तिवशाद् एव व्यर्थया रस्यशङ्कया
The mind falls upon pleasures like a vulture upon pieces of flesh, solely due to the barren force of attachment, vainly hoping for taste.
संसक्तिवशतो वाति वायुर् भुवनकोटरे । पञ्चभूतानि तिष्ठन्ति वहतीयं जगत्स्थितिः
By the force of attachment, the wind moves within the hollow of the world; the five elements remain, and this existence of the world is carried along.
दिवि देवा भुवि नराः पाताले भोगिनो ऽसुराः । ब्रह्माण्डोदुम्बरफले स्फुरन्मषकवत् स्थिताः
In heaven are the gods, on earth are men, in the netherworld are the enjoyers, the asuras; all are situated, like mosquitoes moving within the fruit of the cosmic fig tree.
जायन्ते च म्रियन्ते च निपतन्त्य् उत्पतन्ति च । भूतान्य् अविरतं भूयो निर्झराम्बुकणा इव
Beings are born and die, fall and rise again, ceaselessly, like drops of water from a waterfall.
परस्परनिगीर्णाङ्गी जनता जाड्यजर्जरा । सम्भ्रान्ता प्रभ्रमत्य् अङ्ग शीर्णं पर्णम् इवाम्बरे
People, their limbs consumed by one another, are dulled and worn by inertia and old age, and, bewildered, they wander about, O dear one, like a withered leaf in the sky.
नक्षत्रचक्रं गगने क्षमामषकसन्ततम् । स्फुरत्य् आवर्तवृत्त्यैव पातालगजलौघवत्
The circle of stars in the sky, and the multitude of gnats on earth, both flicker in their cyclical motion, like the flow of elephants in the netherworld.
पातोत्पातदशाजीर्णं कालबालककन्दुकम् । अद्यापि न जहातीन्दुर् जडिम्ना मलिनं वपुः
The moon, like a ball for the child Time, is worn by phases of waning and waxing, yet even now does not abandon its dull and stained form.
नानायुगपरावर्तदुःखालोकनकर्कशम् । न लुनाति मनष्षण्डं दिवि गीर्वाणमण्डलम्
The celestial circle in the sky does not dispel the mind’s darkness, which is hardened by witnessing the sufferings of countless ages.
वासनामात्रवशतः परे व्योमनि केनचित् । इदम् आरचितं चित्रं विचित्रं पश्य राघव
See, O Raghava, this marvelous and varied spectacle has been arranged in the supreme sky by the force of mere latent impressions.
मनस्सङ्गैकरङ्गेण शून्ये व्योम्नि जगन्मयम् । यद् इदं रचितं चित्रं न तत् सत्यं कदाचन
Whatever wondrous creation appears in the void sky, composed solely of the mind’s attachment, that is never truly real.
संसक्तमनसाम् अस्मिन् संसारे व्यवहारिणाम् । अत्ति तृष्णा शरीराणि तृणान्य् अग्निशिखा यथा
In this world, thirst devours the bodies of those whose minds are attached, just as a tongue of fire consumes blades of grass.
परिसक्तमतेर् देहान् सिकताः पत्युर् अम्भसाम् । कश् शक्तः परिसङ्ख्यातुं परमाणुगणं तथा
Who is able to count the grains of sand on a riverbank, or the multitude of atoms in the body of one whose mind is entangled?
मुक्तालताया गङ्गाया मेरोर् आपादमस्तकम् । तरङ्गमुक्ता गण्यन्ते न देहास् सक्तचेतसः
The waves and pearls of the Ganges, from Mount Meru’s summit to its base, can be counted, but not the bodies of those with attached minds.
संसक्तचित्तम् आयान्ति सर्वा दुःखपरम्पराः । जडकल्लोलवलिता महानद्य इवाम्बुधिम्
All the streams of suffering approach those whose minds are attached, like the surging waves of a great river flowing into the ocean.
संसक्तमनसाम् एता रम्यान्तःपुरपङ्क्तयः । रचिता रौरवावीचिकालसूत्रादिनामिकाः
These delightful inner palaces are fashioned for those with attached minds, but they are named Raurava, Avīci, Kālasūtra, and the like.
सक्तचित्तं जनं दुःखशुष्कम् इन्धनसञ्चयम् । ज्वलतां नरकाग्नीनां विद्धि तेन ज्वलन्ति ते
Know that a person whose mind is attached is like a heap of dry fuel for the fires of hell; it is by this attachment that they are burned.
दुःखजालम् इदं राम यत् किञ्चिज् जगतीगतम् । संसक्तमनसाम् अर्थे तत् सर्वं परिकल्पितम्
O Rama, this web of suffering—whatever exists in the world—is entirely imagined for those whose minds are entangled in objects.
मनस्संसङ्गधर्मिण्या भारभूतशरीरया । क्षयोदयदशार्थिन्या सर्वं ततम् अविद्यया
All is pervaded by ignorance, which is characterized by the mind's tendency to attach, by the burden of the body, and by the pursuit of objects that are subject to decay and growth.
असंसङ्गेन भोगानां सर्वा राम विभूतयः । परं विस्तारम् आयान्ति प्रावृषीव महापगाः
O Rama, when there is non-attachment to enjoyments, all powers expand greatly, just as mighty rivers swell during the rainy season.
अन्तस्संसङ्गम् अङ्गानाम् अङ्गारं विद्धि राघव । अनन्तस्सङ्गम् अङ्गानां विद्धि राम रसायनम्
O Raghava, know that inner attachment of the senses is like a burning coal; but know, O Rama, that absence of such attachment is like an elixir.
संसङ्गेनान्तरस्थेन दह्यते प्रकृतिस् स्वयम् । स्वफलोत्थेनैडकाक्षी पावकेन यथौषधिः
By inner attachment, one's own nature is burned, just as a medicinal herb is consumed by the fire that arises from its own sap and the friction of the Arani sticks.
सर्वत्रासक्तम् आशक्तम् अनन्तम् इव संस्थितम् । असङ्कल्पं सदाभासं सुखायैव मनो भवेत्
The mind that is unattached everywhere, free from all clinging, ever clear and without intention, abides as if infinite, and is only for happiness.
विद्यादृशि प्रोदयम् आगतेन क्षयं त्व् अविद्याविषयं गतेन । सर्वत्र संसक्तिविवर्जितेन स्वचेतसा तिष्ठति यस् स मुक्तः
He who, with his own mind, stands everywhere free from attachment, whose vision is established in knowledge and who has left the domain of ignorance, he alone is liberated.
सर्वदा सर्वसंस्थेन सर्वेण सह तिष्ठता । सर्वकर्मरतेनापि मनः कार्यं विजानता
Always, while abiding among all, together with everything, even when engaged in every action, one who knows the mind's purpose—