यद् इदं दृश्यते किञ्चिज् जगत् त्वमहमादिमत् । चित्तमात्रं हि तत् सर्वं जलमात्रं यथार्णवः
Whatever is seen here—the world, with its notions of 'I' and 'you'—all that is only mind, just as all water is but the ocean.
देहेन्द्रियादिभावेन चित्तं जगद् इति स्थितम् । षड्भिर् वा पञ्चभिर् द्वारैश् चेत्यं पतति देहिनाम्
It is established that the world is mind in the form of body, senses, and so on; through six or five gates, the knowable enters into embodied beings.
यतẖ कुतश्चित् सम्पन्नं चित्तं द्वीन्दुविलासवत् । यथा नानेव सम्पन्नं तद् उक्तं बहुशस् तव
The mind, arising from wherever, is like the play of the sun and moon; though it appears as if manifold, it is not truly so—this has been told to you many times.
जीवादिसञ्ज्ञावलितं धृतसंसृतिविभ्रमम् । यथा तत् क्षीयते चित्तं श्रेयसे तद् इदं शृणु
The mind, marked by the designations of 'individual soul' and so on, and holding the confusion of transmigration—how this mind is dissolved for the sake of the highest good, listen to this.
चेतो भावविकाराढ्यं पश्यतीदं शरीरकम् । अविद्यमानं प्रोच्छूनं मृगतृष्णाम्ब्व् इवैणकः
The mind, filled with modifications of thought, perceives this body, which does not truly exist and is cut off, just as a deer sees water in a mirage.
तथा पश्यति वै चेतश् शरीरं स्पन्दचञ्चलम् । अभिन्नम् एव स्वात्मत्वाद् दधिरूपं यथा पयः
In the same way, the mind perceives the body, restless with movement, as not different from itself, just as curd is not different from milk.
उत्पत्तिस्थितिनाशान्तं यथानुभवति स्वयम् । पयो दधित्वम् एवं हि चेतḫ पश्यति देहकम्
As curd experiences for itself arising, remaining, and ceasing, so too does the mind perceive the body in this manner.
तथा हि भार्गवोदन्तो लवणैन्दवविभ्रमः । श्रुतस् त्वया महाबाहो चित्तरूपनिरूपणे
Thus, the story of Bhargava, with the illusion of salt and moon, has been heard by you, O mighty-armed one, in the context of the analysis of the nature of mind.
प्रतिभां जडम् अप्य् एति चित्तं सर्वगचिच्च्युतम् । अनिच्छायोमणिप्राप्तम् अयḫ प्रस्पन्दनं यथा
The mind, when deprived of all consciousness, becomes inert, just as iron ceases to move when it no longer receives the willful influence of a magnet.
नित्योदितामलानन्तचिदादित्यांशुरञ्जनात् । चित्तपद्मो विकसति पुर्यष्टकदलावलिः
By the coloring of the rays of the sun of infinite, pure, ever-rising consciousness, the lotus of the mind blossoms, with its eightfold sheath of petals.
यथा मुक्तावली दृष्टा शून्ये खे सदसन्मयी । स्फुरत्य् एवं हि चित्तत्त्वे चेतस् स्फुरति चञ्चलम्
Just as a string of pearls appears in empty space, being both existent and nonexistent, so too, in the essence of consciousness, the restless mind appears.
यथा चित्रोदयश् शून्ये भ्रान्तिमात्रम् उपप्लवः । तथा चेतसि देहो ऽयं गन्धर्वपुरवत् स्थितः
Just as a painted image arises in empty space as nothing but an illusion, so this body exists in the mind like a city of the Gandharvas.
यथा चेतसि देहो ऽयं मिथ्या द्वीन्दुविलासवत् । इन्द्रियाणि तथा देहे मैवम्मात्रपरो भव
Just as this body in the mind is false, like the play of two moons, so too are the senses in the body; do not consider them as truly real.
यथेन्द्रियाणि देहस्य बालकल्पितयक्षवत् । स्पन्दस् तथैवेन्द्रियाणां जडो मैतत्परो भव
Just as the senses of the body are like a demon imagined by a child, so too is the movement of the senses insentient; do not regard it as truly real.
यथेन्द्रियाणां वातानाम् इव स्पन्दो जडात्मकः । स्पन्दबोद्धृ तथैवासत् स्फुरत्य् एतच् चलं मनः
Just as the movement of the senses is inert, like the motion of winds, so too the perceiver of movement is unreal; this restless mind merely flickers.
यथा स्पन्दस्य तु मनो भ्रमाकृति चलं जडम् । मनसो ऽस्य तथा बुद्धिर् मृगतृष्णा विजृम्भते
Just as the mind is the form of delusion—restless and inert—so too, from the mind, intellect arises and expands like a mirage.
यथैव बुद्धिस् स्वान्तस्य तथा बुद्धेर् अहङ्कृतिः । असद्रूपा मुधोद्भूता मैवम्मात्रपरो भव
Just as intellect arises from the inner mind, so too does the sense of 'I' arise from intellect; it is unreal, born of delusion—do not consider it as truly real.
यथा बुद्धेर् अहङ्कारो वल्ल्याḫ पुष्पम् इव स्थितः । तथैवाहङ्कृतेर् जीवो मैवम्मात्रपरो भव
Just as the sense of 'I' stands in intellect like a flower on a vine, so too does the individual soul arise from the sense of 'I'; do not consider it as truly real.
यथैवाहङ्कृतेर् जीवश् शून्येहावासनात्मकः । तथा जीवस्य कलया युक्ता चित् सचमत्कृतिः
Just as the living being, arising from ego, is essentially a residue of impressions in emptiness, so too, the consciousness of the living being, endowed with its faculties, is pure awareness and wonder.
तद् अप्य् अनघ सङ्कल्पवशान् नो वस्तुनापि सत् । मैतद् भावय किञ्चित् त्वं नैतत् तेनास्य वा भवान्
Even so, O sinless one, this is governed by imagination, not by any real substance; reflect on this somewhat, for neither you nor this arises from that.
एते परस्परं सर्वे भ्रमात् कारणतां गताः । तरङ्गवद् विवर्तन्ते मनोबुद्धीन्द्रियादयः
All these, through mutual confusion, have assumed the role of causes; mind, intellect, senses and so forth unfold like waves.
यथा शून्ये महारण्ये स्वसङ्कल्पभ्रमाकुलाः । भ्रमन्त्य् उन्मत्तका एवं मनोबुद्धीन्द्रियादयः
Just as, in a vast empty forest, those agitated by their own deluded imagination wander like madmen, so too do mind, intellect, senses and the rest.
शरीरं संसृतौ सारस् सारो ऽक्षौघश् शरीरके । सारस् त्व् अक्षगणे स्पन्दस् स्पन्दे सारस् स्मृतं मनः
In transmigration, the essence is the body; in the body, the essence is the group of senses; in the group of senses, the essence is vibration; in vibration, the essence is remembered as the mind.
सारो मनसि वै बुद्धिस् सारो बुद्धाव् अहङ्कृतिः । सारस् त्व् अहङ्कृतौ जीवो जीवे सारश् चिद् आबिला
The essence in the mind is intellect; the essence in intellect is ego; the essence in ego is the living being; in the living being, the essence is consciousness, though clouded.
चिति सारस् त्व् अचेत्यत्वं चेत्यस्यासम्भवाच् छिवे । तस्मात् सारतरात् सारẖ किञ्चिद् अन्यन् न विद्यते
The essence in consciousness is non-objectivity, for objects do not arise in Shiva; therefore, apart from the subtlest essence, nothing else exists.
निर्विकल्पचिदाभास एव सर्वत्र कारणम् । कारणं तस्य नास्त्य् अन्यत् तत् स्वतो नित्यभासुरम्
The appearance of undivided consciousness alone is the cause everywhere; it has no other cause, for it is inherently eternally radiant.
तावन्मात्रपरो नित्यं भव पूर्वं परित्यजन् । सकलं निष्कलं वापि जगच् चिन्मात्रम् एव हि
Always remain intent solely on pure consciousness, having first abandoned all—whether the world is with attributes or without, it is indeed nothing but consciousness.
वलितं सर्वसङ्कल्पैर् यदि वा यदि वोज्झितम् । जगत् तद् अखिलं राम विद्ध्य् एतच् छुद्धचिन्मयम्
Whether the world appears shaped by all kinds of thoughts, or is free from them, know, O Rama, that this entire universe is pure consciousness alone.
इत्य् अस्मात् परमात् साराद् अजस्रं संविद् अङ्ग ते । रात्रिन्दिवं न चलति यदि तत् त्वम् अजश् शिवः
Thus, from this supreme essence, O dear one, awareness never departs at any time, day or night; if this is so, then you are the unborn, the auspicious one.
अत्र स्थितस्य तव केचन दुर्विलासा रात्राव् अहेर् इव न राम पदं लभन्ते । मैनां परित्यज महामृतकन्दरां त्वम् अत्रैव तिष्ठ दृढलेख्यम् इवाश्मनीति
For you who abide here, O Rama, no harmful tendencies can touch you, just as snakes cannot reach a bird at night; do not abandon this great cave of immortality—remain here, firm as a line drawn on stone.