सती सर्वगता संवित् प्राणस्पन्देन बोध्यते । सूक्ष्मात् सूक्ष्मतराकारा गन्धलेखेव वायुना
Though awareness is ever-present everywhere, it is awakened by the movement of the life-force, taking on a form subtler than the subtlest, like a trace of fragrance carried by the wind.
संवित्संरोधनं श्रेयः परमं विद्धि राघव । कारणं समतायास् तत् क्षोभस् तत्र न विद्यते
Know, O Raghava, that the supreme good is the restraint of awareness; its cause is evenness, and in that state, disturbance does not exist.
संवित् समुदितैवाशु याति संवेद्यम् आदरात् । संवेदनाद् अनन्तानि ततो दुःखानि चेतसः
As soon as awareness arises, it eagerly moves toward the object of experience; from that experiencing, countless sorrows of the mind follow.
सुप्ता पुनर् अबोधाय संवित् सन्तिष्ठते यदा । लब्धं भवति लब्धव्यं तदा तद् अमलं पदम्
But when awareness, like one asleep, remains unmanifest, then what is to be attained is attained—then that stainless state is reached.
तस्मात् प्राणपरिस्पन्दैर् वासनाचोदनैस् तथा । नो चेत् संविदम् उच्छूनां करोषि तद् अजो भवान्
Therefore, by the movements of the life-force and the impulses of latent tendencies, unless you bring the awareness to emptiness, you remain unliberated.
संविदुच्छूनता चित्तं विद्धि तेनेदम् आततम् । अनर्थजालम् आलूनविशीर्णजनजीवकम्
Know that the mind is the emptiness of awareness; by this, this web of misfortune, which has uprooted and shattered the lives of people, is spread out.
योगिनश् चित्तशान्त्यर्थं कुर्वन्ति प्राणरोधनम् । प्राणायामैस् तथा ध्यानैः प्रयोगैर् युक्तिकल्पितैः
Yogis, for the sake of calming the mind, practice restraint of the life-force, as well as breath control, meditation, and other methods devised with discernment.
चित्तोपशान्तिफलदं परमं साम्यकारणम् । सुभगं संविदस् स्वास्थ्यं प्राणसंरोधनं विदुः
They know the restraint of the life-force to be the supreme cause of equanimity, which bestows the fruit of mental tranquility and is the blessed health of awareness.
ज्ञानवद्भिः प्रकटिताम् अनुभूतां च राघव । चित्तस्योत्पत्तिम् अपरां वासनात इमां शृणु
O Raghava, listen to this other origin of the mind from latent tendencies, which has been declared and experienced by the wise.
दृढभावनया त्यक्तपूर्वापरविचारणम् । यद् आदानं पदार्थस्य वासना सा प्रकीर्तिता
That grasping of an object, with firm imagination and without consideration of before or after, is called a latent tendency.
भावितं तीव्रसंवेगाद् आत्मना यत् तद् एव सः । भवत्य् आशु महाबाहो विगतेतरसंस्मृतिः
Whatever is intensely contemplated with strong zeal by oneself, O mighty-armed one, that very thing quickly becomes, with the memory of other things gone.
तादृग्रूपो हि पुरुषो वासनाविवशीकृतः । यत् पश्यति तद् एतत् तत् सद्वस्त्व् इति विमुह्यति
Indeed, a person, overpowered by latent tendencies, becomes of such a nature that whatever he perceives, he is deluded into thinking, 'This is the real thing.'
वासनावेशवैवश्यात् स्वरूपं प्रजहाति तम् । भ्रमं पश्यति दुर्दृष्टिस् सर्वं मदवशाद् इव
Due to the compulsion of ingrained tendencies, one abandons their true nature and, with distorted vision, perceives delusion—just as one under the sway of intoxication sees everything wrongly.
असम्यग्ज्ञानवान् एव भवत्य् आधिपरिप्लुतः । अन्तस्स्थया वासनया विषूच्येव वशीकृतः
A person lacking true knowledge becomes overwhelmed by external influences, and is controlled by the inner tendency, like one afflicted by vertigo.
असम्यग्दर्शनं यत् स्याद् यद् अनात्मात्मभावनम् । यद् अवस्तुनि वस्तुत्वं तच् चित्तं विद्धि राघव
Whatever is mistaken perception, whatever is the notion of self in the non-self, whatever is the belief in reality in what is unreal—know, O Raghava, that this is the mind.
दृढाभ्यासपदार्थैकभावनाद् अतिचञ्चलम् । चित्तं सञ्जायते जन्मजरामरणकारणम्
The mind, through persistent contemplation of a single object, becomes extremely restless and is the cause of birth, old age, and death.
यदा न वास्यते किञ्चिद् धेयोपादेयरूपि यत् । स्थीयते सकलं त्यक्त्वा तदा चित्तं न जायते
When nothing is grasped as something to be attained or possessed, and everything is abandoned, then the mind does not arise.
अवासनत्वात् सततं यदा न मनुते मनः । अमनस्ता तदोदेति परमोपशमप्रदा
When, due to the absence of latent tendencies, the mind does not think at all, then the state of 'no-mind' arises, which bestows supreme tranquility.
यदा किञ्चिन् न संवित्तौ स्फुरत्य् अभ्रम् इवाम्बरे । तदा पद्म इवाकाशे चित्तम् अन्तर् न जायते
When nothing stirs in awareness, like a cloudless sky, then, like a lotus in the sky, the mind does not arise within.
यदा न भाव्यते भावः क्वचिज् जगति वस्तुनि । तदा हृदम्बरे शून्ये चित्तरक्षो न जायते
When no object is conceived of anywhere in the world, then, in the empty sky of the heart, the demon of the mind does not arise.
एतावन्मात्रकं मन्ये रूपं चित्तस्य राघव । यद् भावनं वस्तुनो ऽन्ता रागेण च रसेन च
O Raghava, I consider the form of the mind to be only this much: the conception of an object, ending with attachment and taste for it.
न काञ्चित् कलनायोग्यां दृशं भावयतस् स्वतः । आकाशकोशस्वच्छस्य कुतश् चित्तोदयो भवेत्
For one who does not entertain any notion unfit for contemplation, whose mind is as clear as the space within a pot, how could the arising of mind occur?
यद् अभावनम् आस्थाया यद् अभावस्य भावनम् । यद् यथावस्तुदर्शित्वं तद् अचित्तत्वम् उच्यते
That which, by adopting non-conceptualization, contemplates non-existence, and sees things as they truly are—that is called the state of no-mind.
सर्वम् अन्तः परित्यज्य शीतलाशयवर्ति यत् । वृत्तिस्थम् अपि तच् चित्तम् असद्रूपम् उदाहृतम्
When all inner things are abandoned and one abides in a cool disposition, even if mental activity remains, that mind is said to be unreal.
वासनायां रसादानाद् रागो यस्य न विद्यते । तस्य चित्तम् अचित्तत्वं गतं सत्त्वं तद् उच्यते
One whose mind has no attachment arising from the taste of impressions—his mind is said to have become no-mind, and that is called pure being.
न वासना घना यस्य पुनर्जननकारिणी । जीवन्मुक्तस् स सत्त्वस्थश् चक्रभ्रमवद् आस्थितः
He whose impressions are not dense and do not cause rebirth—such a one, established in being, is liberated while living, like a wheel that keeps turning.
भृष्टबीजोपमा येषां पुनर्जननवर्जिता । वासना रसनिर्हीना जीवन्मुक्ता हि ते स्मृताः
Those whose impressions, like roasted seeds, are devoid of the taste that leads to rebirth—such are truly known as liberated while living.
सत्त्वरूपपरिप्राप्तचित्तास् ते ज्ञानपारगाः । अचित्ता इति कथ्यन्ते देहान्ते व्योमरूपिणः
Those whose minds have attained the nature of pure being, who have reached the end of knowledge—they are called mindless, and at the end of the body, they become like space.
द्वे बीजे राम चित्तस्य प्राणस्पन्दनवासने । एकस्मिंश् च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः
O Rama, the mind has two seeds: the impulse of vital breath and the latent tendencies. If either of these is destroyed, both quickly perish.
मिथः कारणम् एते हि बीजे जन्मनि चेतसः । जलाङ्गीकरणे राम जलाशयघनाव् इव
These two are mutually the cause for the birth of the mind, just as water and a cloud depend on each other for the formation of rain.