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—
न सक्तम् इह चिन्तासु न चेष्टासु न वस्तुषु । नाकाशे नाप्य् अधोभागे न दिक्षु न लतासु च
—does not become attached to thoughts here, nor to activities, nor to objects; not in space, nor below, nor in directions, nor in creepers.
न बहिर् विपुलाभोगे न चैवेन्द्रियवृत्तिषु । नाभ्यन्तरे न च प्राणे न मूर्धनि न तालुनि
Not outwardly, in abundant enjoyments, nor in the functions of the senses; not inwardly, nor in the breath, nor in the head, nor in the palate.
न भ्रूमध्ये न नासान्ते न मुखे न खतारके । नान्धकारे न चाभासे न चास्मिन् हृदयाम्बरे
Not between the eyebrows, nor at the tip of the nose, nor in the mouth, nor in the cavity of the throat; not in darkness, nor in appearance, nor in the sky of the heart.
न जाग्रति न च स्वप्ने न सुषुप्ते न निर्मले । नासिते न च वा पीते रक्तादौ शबले ऽपि च
Not in waking, nor in dreaming, nor in deep sleep, nor in clarity; not in eating, nor in drinking, nor in red or variegated states.
न स्थिरे न चले नादौ न मध्ये नेतरत्र च । न दूरे नान्तिके नाङ्गे न पदार्थे न चात्मनि
Not in the stable, nor in the moving, nor at the beginning, nor in the middle, nor elsewhere; not in the distant, nor in the near, nor in the body, nor in objects, nor in the self.
न शब्दस्पर्शरूपेषु न मोहानन्दवृत्तिषु । न गमागमचेष्टासु न कालकलनासु च
Not in sound, touch, or form; not in the states of delusion or bliss; not in coming or going, nor in activities, nor in calculations of time.
केवलं चिति विश्रम्य किञ्चिच् चेत्यावलम्बतः । सर्वत्र नीरसम् इव तिष्ठत्व् आत्मरसं मनः
Let the mind rest solely in consciousness, relying a little on what is perceived; let it remain everywhere as if tasteless, yet savoring the essence of the self.
तत्रस्थो विगतासङ्गो जीवो ऽजीवत्वम् आगतः । व्यवहारम् इमं सर्वं मा करोतु करोतु वा
Established there, free from attachment, the living being attains a state beyond life; let him engage in all these worldly dealings or not, as he wishes.
अकुर्वन् वापि कुर्वन् वा जीवस् स्वात्मरतिक्रियाम् । क्रियाफलैर् न सम्बन्धम् आयाति खम् इवाम्बुदैः
Whether acting or not acting, the living being delights in his own self; he does not become connected with the results of actions, just as the sky is unaffected by clouds.
अथ वा तम् अपि त्यक्त्वा चेत्यांशं शान्तचिद्घनः । जीवस् तिष्ठतु संशान्तं ज्वलन् मणिर् इवात्मनि
Or, even abandoning that aspect of cognition, let the living being remain as a mass of tranquil consciousness, resting peacefully in himself like a luminous gem.
निर्वाणम् आत्मनि गतस् सततोदितात्मा जीवो भुवि व्यवहरन्न् अपि रामभद्र । नासङ्गम् एति गतसङ्गतया फलेन कर्मोद्भवेन हसतीव च देहम् आरात्
Having attained nirvana within himself, ever manifesting his true nature, even while acting in the world, O Ramabhadra, the living being does not acquire attachment; freed from association, he laughs at the body from afar, unaffected by the fruits arising from action.
असंसङ्गसुखध्यानसंस्थितैर् विदितात्मभिः । व्यवहारिभिर् अप्य् अन्तर् वीतशोकैर् अवस्थितम्
Those who know the Self, established in the joy of non-attachment and contemplation, even while engaged in worldly affairs, inwardly remain free from sorrow.
प्रक्षुब्धाक्षुब्धदेहस्य विसंवेदनसंविदः । अन्तःपूर्णस्य वदने श्रीर् इन्दोर् इव लक्ष्यते
In one whose body is sometimes agitated and sometimes calm, whose awareness is undisturbed, whose inner fullness is evident in his face, like the radiance of the moon.
चेत्यहीनचिदालम्बि मनो यस्य गतज्वरम् । तेनाम्बु कतकेनेव जनता सम्प्रसीदति
Whose mind, resting on pure consciousness and free from objects, is without affliction—by him, people are calmed, just as water is clarified by the kataka nut.
नित्यम् आत्मदृगालीनो ज्ञस् स्वस्थश् चञ्चलो ऽपि सन् । क्षुब्धो दृश्यत एवासौ प्रतिबिम्बार्कवन् मुधा
Always immersed in the vision of the Self, the knower remains healthy, even if restless; he appears disturbed only as a reflection of the sun appears in water, without reality.
आत्मारामा महात्मानः प्रबुद्धाः परमोदयाः । बहिः पिञ्छाग्रतरला अन्तर् मेरुर् इवाचलाः
Those who delight in the Self, who are great souls, awakened, and supremely elevated—outwardly they are gentle like the tip of a feather, inwardly they are unmoving like Mount Meru.
चित्तम् आत्मत्वम् आयातं सुखदुःखानुरञ्जनाम् । नोपैति रङ्गसंयोगं मसृणस् स्फटिको यथा
The mind, having attained identity with the Self, is colored by pleasure and pain, yet does not enter into their play, just as a smooth crystal remains unaffected.
संसारदृष्टिर् उदिता ज्ञातलोकपरावरम् । न रञ्जयति सच्चित्तं जललेखा यथाम्बुजम्
The vision of worldly existence arises, and one knows the higher and lower realms; yet it does not stain the pure mind, just as a line of water does not affect a lotus.
आत्मध्यानमयो ऽध्यानी प्रबोधं परम् आगतः । कलनामलनिर्मुक्तस् त्व् असक्त इति कथ्यते
Immersed in meditation on the Self, the meditator attains supreme awakening; freed from the impurities of conceptualization, he is called unattached.
आत्मारामतया जीवो यात्य् असंसक्तताम् इह । आत्मज्ञानेन संसङ्गस् तनुताम् एति नान्यथा
By delighting in the Self, the living being here attains non-attachment; through self-knowledge, worldly association is thinned, not otherwise.