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of craving, is the abode of the disease of passion, has ignorance as its firm root, and is like a bird with senses withdrawn.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.
यथा बालस्य वेतालस् स्वसङ्कल्पोद्भवो भवेत् । पुरुषत्वं यथा स्थाणोस् संवेद्यं संविदस् तथा
Just as a child's goblin is born from his own imagination, or manhood in a statue, so too is the sense-object in consciousness.
एतन् मिथ्या विदुर् ज्ञानं सम्यग्ज्ञानाद् विलीयते । रज्ज्वाम् इव भुजङ्गत्वं द्वीन्दुत्वं स्वीक्षिताद् इव
This knowledge is known to be false; it dissolves through true knowledge, just as the perception of a snake in a rope, or the seeing of two moons, disappears upon correct seeing.
शुद्धैव संवित् त्रिजगत् संवेद्यं नान्यद् अस्त्य् अलम् । इत्य् अन्तर् निश्चयो रूढस् सम्यग्ज्ञानं विदुर् बुधाः
Pure consciousness alone is the object of experience in the three worlds; nothing else exists. This firm conviction within is known by the wise as true knowledge.
पूर्वं दृष्टम् अदृष्टं वा यद् अस्याः प्रतिभासते । संविदस् तत् प्रयत्नेन मार्जनीयं विजानता
Whatever appears to this consciousness, whether seen before or unseen, must be carefully cleansed by one who knows.
तदमार्जनमात्रं हि महासंसारतां गतम् । तत्प्रमार्जनमात्रं तु मोक्ष इत्य् अभिधीयते
Merely failing to cleanse it leads to great bondage in worldly existence; but cleansing it alone is called liberation.
संवेदनम् अनन्ताय दुःखाय जननात्मने । असंवित्तिर् अजाड्यस्था सुखायाजननात्मने
Awareness gives rise to endless suffering and the sense of birth; absence of awareness, free from dullness, brings happiness and the sense of not being born.
अजडो गलितानन्दस् त्यक्तसंवेदनो भव । असंवेद्यः प्रबुद्धात्मा यस् त्वं स त्वं रघूद्वह
Be free from dullness, let bliss fade, and abandon awareness; the awakened self that is beyond awareness, O Rama, is truly you.
अजडश् चाप्य् असंवित्तिः कीदृशो भवति प्रभो । असंवित्तौ च जाड्यं तत् कथं वा विनिवार्यते
O Lord, what is the nature of absence of dullness and absence of awareness? And in the absence of awareness, how is dullness prevented?
यस् सर्वत्रानवस्थास्थो विश्रान्तास्थो न कुत्रचित् । जीवो न विन्दते किञ्चिद् असंविद् अजडो हि सः
He who is not established anywhere, who finds rest nowhere, and whose soul does not grasp anything—he is without awareness and free from dullness.
संविद्वस्तुदशालम्बस् स यस्येह न विद्यते । सो ऽसंविद् अजडः प्रोक्तः कुर्वन् कार्यशतान्य् अपि
He whose consciousness has no support in any object here is said to be without awareness and free from dullness, even while performing hundreds of actions.