नष्टं कस्य मनो ब्रह्मन् नष्टं वा कीदृशं भवेत् । कीदृशश् चास्य नाशस् स्यात् स्यात् सत्ता चास्य कीदृशी
O Brahman, whose mind is destroyed? And if destroyed, in what manner? What is the nature of its destruction, and what is its state of being?
चेतसः कथिता सत्ता मया रघुकुलोद्वह । अस्य नाशम् इदानीं त्वं शृणु प्रश्नविदां वर
O best of the Raghu lineage, I have described the existence of the mind; now, listen to its destruction, O foremost among those who ask questions.
सुखदुःखदशा धीरं साम्यान् न प्रोद्धरन्ति यम् । निश्श्वासा इव शैलेन्द्रं चित्तं तस्य मृतं विदुः
That mind is said to be dead, which is not disturbed from its equanimity by states of pleasure or pain, just as great mountains are unmoved by the wind.
अयं सो ऽहम् अयं नाहम् इति चिन्ता नरोत्तमम् । खर्वीकरोति यं नान्तश् चित्तं तस्य मृतं विदुः
That mind is said to be dead, O best of men, which is not diminished by thoughts such as 'I am this' or 'I am not this,' and which remains unaffected within.
एष साधो मनोनाशो नष्टं चेदृङ् मनो भवेत् । चित्तनाशदशा चैषा जीवन्मुक्तस्य विद्यते
O noble one, this is the dissolution of the mind; when the mind is destroyed in this way, this is called the state of the destruction of the mind, which exists for the liberated while living.
मनस्तां मूढतां विद्धि यदा नश्यति सानघ । चित्तनाशाभिधानं हि तदा सत्त्वम् उदेत्य् अलम्
Know that state of mind to be delusion, O sinless one, which ceases when the mind is destroyed; for that is called the destruction of the mind, and then true being arises fully.
तस्य सत्त्वविलासस्य चित्तनाशस्य राघव । जीवन्मुक्तस्वभावस्य कैश्चिच् चित्त्वाभिधा कृता
This play of pure being, this destruction of the mind, O Raghava, and the nature of the liberated while living, has by some been called the destruction of the mind.
मैत्र्यादिभिर् गुणैर् युक्तं भवत्य् उत्तमवासनम् । भूयोजन्मविनिर्मुक्तं जीवन्मुक्तं मनो ऽनघ
Endowed with virtues such as friendliness, it possesses the highest disposition; the mind of the liberated while living, O sinless one, is freed from future birth.
व्याप्तं वासनया यत् स्याद् भूयोजननमुक्तया । जीवन्मुक्तमनो ऽसक्तं राम तत् सत्त्वम् उच्यते
That which is pervaded by tendencies freed from future birth, O Rama, the unattached mind of the liberated while living, is called pure being.
सम्प्रत्य् एवानुभूतत्वात् सत्त्वाप्त्या तत्त्वसंयुतः । सरूपो ऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते
Because it is experienced even now, and attained as pure being, united with reality, this destruction of the mind is of the same nature as the liberated while living.
मैत्री दयाथ मुदिता शशाङ्क इव दीप्तयः । जीवन्मुक्तमनोनाशे सर्वथा सर्वदा स्थिताः
Friendliness, compassion, and joy shine like the moon's rays; in the destruction of the mind of the liberated while living, they are always and in every way present.
जीवन्मुक्तमनोनाशे सत्त्वनाम्नि हिमाचले । वसन्त इव मञ्जर्यस् स्फुरन्ति गुणसम्पदः
In the destruction of the mind of the liberated while living, called pure being, on the mountain of the mind, virtues flourish like springtime blossoms.
अरूपस् तु मनोनाशो यो मयोक्तो रघूद्वह । विदेहमुक्ताव् एवासौ विद्यते निष्कलात्मकः
O best of the Raghus, the dissolution of the mind that I have described is formless; it exists only in disembodied liberation, being of the nature of the partless Self.
समग्राग्र्यगुणाधारम् अपि सत्त्वं प्रलीयते । विदेहमुक्तौ विमले पदे परमपावने
Even the highest quality, which is the support of all, is dissolved in the pure, supremely holy state of disembodied liberation.
विदेहमुक्तविषये तस्मिन् सत्त्वक्षयात्मके । चित्तनाशे विरूपाख्ये न किञ्चिद् अपि विद्यते
In that domain of disembodied liberation, which is characterized by the cessation of being, in the destruction of mind called the formless, nothing at all exists.
न गुणा नागुणास् तत्र न श्रीर् नाश्रीर् न लोलता । न चोदयो नास्तमयो न हर्षामर्षसंविदः
There, there are no qualities nor absence of qualities, no prosperity nor adversity, no restlessness, no rising nor setting, no experiences of joy or resentment.
न तेजो न तमः किञ्चिन् न सन्ध्यादिनरात्रयः । न दिशो दश नाकाशं नार्थो नानर्थरूपता
There is no light, no darkness, no dawn, day, or night; no ten directions, no space, no object, nor the state of being an object.
न वासना न रचना नेहानीहे न रञ्जना । न सत्ता नापि वासत्ता न मध्यं वापि तत् पदम्
There is no latent impression, no creation, neither action nor inaction, no coloring, no existence nor nonexistence, nor is that state a middle ground.
अतमस्तेजसा व्योम्ना वितारेन्द्वर्कवार्मुचा । तत् समं शरदच्छेन विसन्ध्येनारजस्त्विषा
It is equal to that which is devoid of darkness and light, of space, of the rays of the moon and sun, like the clear autumn sky, without twilight, without dust, and without radiance.
ये हि पारं गता बुद्धेस् संसाराडम्बरस्य च । तेषां तद् आस्पदं स्फारं पवनानाम् इवाम्बरम्
For those who have crossed beyond intellect and the display of worldly existence, that vast abode is like the sky for the winds.
संशान्तदुःखम् अजडात्मकम् एकसुप्तम् आनन्दमन्थरम् अपेतरजस्तमोऽर्कम् । आकाशकोशतनवो ऽतनवो महान्तस् तस्मिन् पदे गलितचित्तलवा वसन्ति
Those whose suffering is stilled, whose nature is free from dullness, who rest in the one sleep, who are slow to joy, whose sun of rajas and tamas has set, whose bodies are as subtle as space, who are vast and bodiless—such ones dwell in that state where even the trace of mind has dissolved.
परमाकाशकोशाद्रिरूढं लोकान्तरद्रुमम् । तारकापुष्पशबलं देवासुरविहङ्गमम्
A mountain of the supreme space, bearing the trees of other worlds, adorned with clusters of star-flowers, and filled with the birds that are gods and demons—
विद्युन्मञ्जरितोपान्तनीलनीरदपल्लवम् । सर्वर्तुरम्यं चन्द्रार्कगणरम्यं कचत्तटम्
With blue cloud-foliage tinged by flashes of lightning, delightful in every season, its shores made beautiful by the hosts of moon and sun—
सप्ताब्धिवापीवलितं सरिच्छतनिरन्तरम् । चतुर्दशविधानन्तभूतजातोपजीवितम्
Encircled by the seven ocean-lakes, unbroken by hundreds of rivers, sustaining the countless beings of fourteen kinds—
जगत्काननम् आक्रम्य स्थितायाः कृतजालकम् । ब्रह्मन् संसृतिमृद्वीकालताया वितताकृतेः
Having spread its net over the forest of the world, O Brahman, stands the vine of transmigration, whose form is vast and tender as a grapevine.
जरामरणपर्यायदुःखदुःखफलावलेः । प्ररूढमूलमालाया मोहसेकजलाञ्जलेः
Its root is deep in the waters of delusion, its garland is the succession of sorrow, the fruits of which are the sufferings of old age and death.
किं बीजम् अथ बीजस्य तस्य किं बीजम् उच्यते । अथ तस्यापि किं बीजं बीजं तस्यापि किं भवेत्
What is its seed, and what is the seed of that seed? And what again is the seed of that, and what could be the seed of even that?
सर्वम् एतत् समासेन पुनर् बोधाभिवृद्धये । सिद्धये ज्ञानसारस्य वद मे वदतां वर
All this, in brief, for the growth of understanding and the attainment of the essence of knowledge—tell me, O best of speakers.
अन्तर्लीनघनारम्भशुभाशुभमहाङ्कुरम् । संसृतिव्रततेर् बीजं शरीरं विद्धि राघव
Know, O Raghava, that the body is the seed of the vow of transmigration, in which are latent the beginnings of clouds and the great sprouts of good and evil.
शाखाप्रतानगहना फलपल्लवलासिनी । तेनेयं भवति स्फीता शरदीव वसुन्धरा
With its dense spread of branches, bearing fruits and tender leaves, by this the world becomes abundant, like the earth in autumn.