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.
बीजाङ्कुरवद् एते हि स्थिते च तिलतैलवत् । अविनाभाविनी नित्यं कालापेक्षक्रमे तथा
Like a seed and its sprout, or sesame and its oil, these two always exist together, each depending on the other in the sequence of time.
सार्धम् उत्पादयेते तु चित्तकं संविदात्मकम् । यथा घ्राणेन्द्रियानन्दम् आमोदपवनाव् उभौ
Together, they give rise to the mind, which is of the nature of consciousness, just as the sense of smell and the fragrant breeze together produce the delight of scent.
चित्तस्योत्पादके सार्धं तथैते वा समे तदा । आमोदपुष्पवत् तैलतिलवच् च व्यवस्थिते
When the mind is being produced, these two act together, or sometimes one alone, just as fragrance and flower, or oil and sesame, are found together or separately.
वासनावशतः प्राणस्पन्दस् तेन च वासना । जायते चित्तबीजस्य तेन बीजाङ्कुरक्रमः
Through the force of latent tendencies, the movement of vital breath arises, and from that, the latent tendencies are produced; thus, the seed of the mind follows the sequence of seed and sprout.
वासनोत्प्लूयमानत्वात् संवित् प्रक्षोभकर्मणा । प्राणस्पन्दं बोधयति तेन चित्तं प्रजायते
Because latent tendencies are stirred up by the activity of consciousness, they awaken the movement of vital breath, and from that, the mind is born.
प्राणस् स्पन्दनधर्मित्वात् स्पन्दते स्पृष्टहृद्गुहः । संविदं बोधयंस् तेन चित्तबालः प्रजायते
The vital breath, by its very nature, vibrates when the heart-cave is touched; awakening consciousness, it thereby gives rise to the young mind.
एवं हि वासनाप्राणस्पन्दौ चित्तस्य कारणम् । तयोर् एकक्षये नाशो द्वयोश् चित्तस्य चानघ
Indeed, impressions and the movement of prāṇa are the causes of the mind; when either one of these ceases, O sinless one, the mind is destroyed.
सुखदुःखमहास्कन्धं शरीरकमहाफलम् । कार्यपल्लविताकारं वृत्तिव्रततिवेष्टितम्
The great mass of pleasure and pain, the great fruit that is the body, having the form of actions sprouting forth, is enveloped by the vow of activities.
तृष्णाकृष्णाहिवलितं रागरोगबकालयम् । अज्ञानमूलं सुदृढं लीनेन्द्रियविहङ्गमम्
It is encircled by the black serpent of craving, is the abode of the disease of passion, has ignorance as its firm root, and is like a bird with senses withdrawn.
वासनाक्षयनामैतं चित्तवृक्षं क्षणेन हि । प्रपातयति वातौघः कालपक्वं फलं यथा
The wind of the destruction of impressions, in a moment, causes this tree of mind to fall, just as a gust of wind drops a fruit ripened by time.