अपि शीतरुचाव् अर्के सुकृष्णे ऽपीन्दुमण्डले । अप्य् अधः प्रसरत्य् अग्नौ विस्मयो ऽस्य न जायते
Even when the sun emits cool rays, or the moon appears dark, or fire spreads downward, he does not feel astonishment.
चिदात्मन इमा इत्थं प्रस्फुरन्तीह शक्तयः । इत्य् अस्याश्चर्यजालेषु नाभ्युदेति कुतूहलम्
He sees these powers of consciousness manifesting here in such ways, yet no curiosity arises in him regarding these marvels.
न दयादैन्यम् आदत्ते न क्रौर्यम् अनुधावति । न लज्जाम् अनुसन्धत्ते नालज्जत्वं च गच्छति
He does not adopt pity or dejection, nor does he pursue cruelty; he does not cling to shame, nor does he become shameless.
न कदाचन दीनात्मा नोद्धतात्मा कदाचन । न प्रमत्तो न खिन्नात्मा नोद्विग्नो न च हर्षवान्
He is never dejected in spirit, nor ever arrogant; he is not heedless, not dispirited, not anxious, nor elated.
नास्य चेतसि सुस्फारे शरदम्बरनिर्मले । कोपादयः प्रवर्तन्ते नभसीव नवाङ्कुराः
In his mind, vast and clear as the autumn sky, emotions like anger do not arise, just as sprouts do not grow in the sky.
अनारतपतज्जातभूतायां जगतस् स्थितौ । क्व कथं किल कास्य स्यात् सुखिता दुःखिताथ वा
In this world, which is sustained by the constant flow of arising and perishing, where, how, and for whom could there truly be happiness or sorrow?
फेनाजवञ्जवीभावे जले भूतक्रमे तथा । क्व किलेह कुतः को ऽन्तः प्रसङ्गस् सुखदुःखयोः
Just as in water, which is by nature foam, bubbles, and waves, and in the sequence of elements, where here, from whom, and how could there be any real occasion for happiness or sorrow?
भावाभावैर् अपर्यन्तैर् अजस्रं जन्तुसम्भवैः । न विषीदन्ति नोद्यन्ति दृष्टसृष्टिक्रमा नराः
Men who have understood the order of creation do not grieve nor rejoice, though endless states of being and non-being arise ceaselessly through the birth of creatures.
निमेषं प्रति यामिन्या यथान्यास् स्वप्नदृष्टयः । यथोत्पन्नविनाशिन्यस् तथैता लोकदृष्टयः
Just as the visions seen in dreams during the night change with every moment and arise and perish, so too are the perceptions of the world.
अनारतसमुत्पत्ताव् अनारतविनाशिनि । कः क्रमो दग्धसंसारे कारुण्यानन्दयोर् इह
When there is unceasing arising and unceasing perishing, what sequence remains in a world burned away, for compassion or joy here?
शुभाभावात् सुखाभावे स्थितिं याते विलक्षणाः । कीदृश्यः कथम् आयाताः का वा ता दुःखसंविदः
When auspiciousness and happiness are absent and have ceased, what are these distinct states, how do they arise, and what are those experiences of suffering?
सुखम् अन्ते तदन्तोत्था स्वबीजं वितनोति या । शान्तं दुःखदशा सेयं कथम् अन्तरिते सुखे
When happiness ends and its own seed gives rise to it again, how does this tranquil state of suffering exist when happiness is absent?
क्षीणाभ्यां सुखदुःखाभ्यां हेयोपादेययोः क्षये । ईप्सितानीप्सिते क्व स्तो गलिते ऽथ शुभाशुभे
When happiness and suffering are exhausted, and what is to be rejected and accepted has ceased, where are the desired and undesired, and where are the auspicious and inauspicious when all have vanished?
रम्यारम्यदृशोर् नाशाच् छान्ते भोगाभिवाञ्छने । नैराश्यसन्ततिप्रौढे हिमवद् विगलेन् मनः
When pleasant and unpleasant perceptions are destroyed, and the longing for enjoyment is stilled, and the stream of disappointment is strong, the mind melts away like snow.
आ मूलान् मनसि क्षीणे सङ्कल्पस्य कथैव का । तिलेष्व् एवातिदग्धेषु तैलस्य कलना कुतः
When the root of thought is exhausted in the mind, how can any trace remain? When sesame seeds are thoroughly burned, how can oil be found?
भावेष्व् अभावघनभावनया महात्मा निर्मुक्तसङ्कलनम् अम्बरवत् स्थितेषु । चित्तं प्रति स्वमुदितो विदितैकरूपी ज्ञस् तिष्ठति स्वपिति जीवति नित्यतृप्तः
When the great soul, free from all conceptualization, abides among phenomena with the contemplation of their absence, like the sky, the mind, awakened to its own nature, stands, sleeps, lives, and is ever content, knowing itself as one.
यथालातपरिस्पन्दाद् अग्निचक्रं प्रवर्तते । असद् एव सदाभासं चित्तस्पन्दात् तथा जगत्
Just as a circle of fire arises from the movement of a firebrand, so too the world, though unreal, appears real due to the vibration of the mind.
यथा जलपरिस्पन्दाद् व्यतिरिक्त इवाम्भसः । दृश्यते वर्तुलावर्तश् चित्तस्पन्दात् तथा जगत्
Just as a circular whirlpool, seemingly distinct from water, is seen due to the movement of water, so too the world arises from the vibration of the mind.
यथा व्योम्नीक्षितस्पन्दात् पिञ्छमौक्तिकमण्डलम् । दृश्यते सद् इवासत्यं चित्तस्पन्दात् तथा जगत्
Just as a cluster of pearls appears in the sky from the movement of a feather, seeming real though it is not, so too the world arises from the vibration of the mind.
येन प्रस्पन्दते चित्तं येन न स्पन्दते ऽथ वा । तद् ब्रह्मन् ब्रूहि मे येन चिकित्स्येत तद् एव हि
Tell me, by what does the mind vibrate, and by what does it not vibrate? That alone is Brahman; speak to me of that, by which it may be healed.
यथा शौक्ल्यहिमे राम तिलतैललवौ यथा । यथा कुसुमसौगन्ध्ये तथौष्ण्यदहनौ यथा
Just as whiteness is in snow, O Rama, just as oil is in sesame seeds, just as fragrance is in flowers, and just as heat is in fire,
रघुनन्दन संश्लिष्टौ चित्तस्पन्दौ तथैव हि । अभिन्नौ केवलं मिथ्या भेदः कल्पित एतयोः
So too, O descendant of Raghu, the vibration of the mind and the mind itself are inseparably united; only an imagined distinction exists between them, which is false.
चित्तचित्तपरिस्पन्दपक्षयोर् एकसङ्क्षये । स्वयं गुणगुणिस्थित्या नश्यतो द्वौ न संशयः
When either the vibration of the mind or the mind itself ceases, both perish of their own accord, by the nature of attribute and possessor; there is no doubt.
द्वौ क्रमौ चित्तनाशस्य योगो ज्ञानं च राघव । योगस् तद्वृत्तिरोधो हि ज्ञानं सम्यगवेक्षणम्
There are two methods for the dissolution of the mind, O Raghava: yoga and knowledge. Yoga is the restraint of its activities, and knowledge is clear discernment.
कया कीदृक्षया वृत्त्या प्राणापाननिबद्धया । योगनाम्न्या मनश् शान्तिम् एत्य् अनन्तसुखप्रदाम्
By what means, with what kind of effort, and with what activity, when the mind is restrained by the regulation of prāṇa and apāna and called yoga, does it attain peace that bestows infinite happiness?
देहे ऽस्मिन् देहनाडीषु वातस् स्फुरति यो ऽभितः । स्खदास्व् इव भुवो वारि स प्राण इति कीर्तितः
In this body, within the bodily channels, the air that moves everywhere is called prāṇa, just as water is found in the veins of the earth.
तस्य स्पन्दवशाद् अन्तः क्रियावैचित्र्यम् ईयुषः । अपानादीनि नामानि कल्पितानि कृतात्मभिः
Because of its various movements within, those who have discerned the self have designated its different functions with names such as apāna and others.
आमोदस्य यथा पुष्पं शौक्ल्यस्य तुहिनं यथा । तथैष रथ आधारश् चित्तस्याभिन्नतां गतः
Just as fragrance belongs to a flower, or whiteness to snow, so this vehicle (prāṇa) has become inseparable from the mind as its support.
अन्तःप्राणपरिस्पन्दात् सङ्कल्पकलनोन्मुखी । संवित् सञ्जायते यैषा तच् चित्तं विद्धि राघव
From the inner vibration of prāṇa, consciousness arises, inclined toward the formation of thoughts and concepts; know this as the mind, O Raghava.
प्राणस्पन्दं विदुस् स्पन्दं तत्स्पन्दाद् एव संविदः । चक्रावर्तविधायिन्यो जलस्पन्दाद् इवोर्मयः
The wise know the movement of prāṇa as the movement of consciousness itself; just as waves arise from the movement of water, so do the cycles of consciousness arise from the vibration of prāṇa.