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.
पाण्डुरीकृतसर्वाशं स्थगिताखिलदर्शनम् । विलोलजलदाकारम् अज्ञानावकरोत्थितम्
Having made all hopes pale, having stilled all perceptions, taking the form of a wavering cloud, it arises from the mud of ignorance.
तृष्णातृणलवप्राप्तं स्तम्भाकृतिशरीरकम् । स्फुरत्तनुतनुक्षुब्धं लुब्धम् उत्प्लवनं प्रति
Obtaining but a blade of the grass of craving, with a body like a stalk, trembling, thin, and agitated, it greedily seeks to leap forth.
अन्तस्स्थितमहालोकम् अपश्यत् प्रविलीयते । पवनस्पन्दरोधाच् च राम चित्तरजः क्षणात्
Not seeing the great world that is within, it dissolves; and by the cessation of the movement of the wind, O Rāma, the dust of the mind vanishes in an instant.
वासनाप्राणपवनस्पन्दयोर् अनयोस् तयोः । संवेद्यं बीजम् इत्य् उक्तं स्फुरतस् तौ यतस् ततः
Of these two—impressions and the movement of prāṇa—it is said that the seed to be known is that from which both arise and manifest.
हृदि संवेद्यगर्धेन प्राणस्पन्दो ऽथ वासना । उदेति तस्मात् संवेद्यं कथितं बीजम् एतयोः
With the arising of the sense-object in the heart, there follows the stirring of life-breath and latent impressions; from that, the sense-object is said to be the seed of these two.
संवेद्यसम्परित्यागात् प्राणस्पन्दनवासने । समूलं नश्यतः क्षिप्रं मूलच्छेदाद् इव द्रुमौ
When the sense-object is completely abandoned, the stirring of life-breath and latent impressions quickly perish with their root, just as two trees do when their root is cut.
संविदं विद्धि संवेद्यबीजं वीर तया विना । न सम्भवति संवेद्यं तैलहीनस् तिलो यथा
Know consciousness to be the seed of the sense-object, O hero; without it, the sense-object does not arise, just as sesame without oil does not exist.
न बहिर् नान्तरे किञ्चित् संवेद्यं विद्यते पृथक् । संवित् स्फुरन्ती सङ्कल्प्य संवेद्यं स्फुरति स्वतः
There is nothing at all, either outside or inside, that exists separately as a sense-object; consciousness, by its own imagining, appears as the sense-object.
स्वप्ने यथात्ममरणं तथा देशान्तरस्थितिः । स्वचमत्कारयोगेन संवेद्यं संविदस् तथा
Just as in a dream, one's own death or dwelling in another place is experienced, so too, by the power of its own wonder, does consciousness experience the sense-object.
संवेदनं स्वसङ्कल्पात् संविदो यत् प्रवर्तते । जगज्जालकतां याति तद् इदं रघुनन्दन
O delight of the Raghu lineage, whatever perception arises from one's own imagination in consciousness, that becomes the web of the world.