यद् यद् आलोक्यते तोये तत् तत् सर्वं यथा द्रवः । यद् यद् आमृश्यते शान्ते तत् तत् सर्वं चितिस् तथा
Whatever is seen in water is all fluid, just so, whatever is touched in the peaceful mind is all consciousness.
चिदीहनं विदुस् चित्तं निर्वाणं चिदनीहनम् । न चिदालिहनीयो ऽतḫ पदार्थो ऽविदितात्मनः
Those who know say the mind is the striving of consciousness, and nirvana is the cessation of that striving; thus, for one whose essence is unknown, the object cannot be grasped by consciousness.
चित्तसत्ता परं दुẖखं चित्तासत्ता परं सुखम् । अतश् चित्तं विदीहात्म नेयं शमम् अवेदनात्
When the mind is active, there is supreme sorrow; when the mind is inactive, there is supreme happiness. Therefore, the mind must be restrained and led to tranquility by understanding.
दृष्ट्वा रम्यम् अरम्यं वा स्थेयं पाषाणवत् समम् । एतावतात्मयत्नेन जिता भवति संसृतिः
Having seen what is pleasant or unpleasant, one should remain steady like a stone, equal in all situations. By such self-effort, the cycle of existence is conquered.
स्वेनैव पुरुषार्थेन पदार्थामज्जनात्मना । तीर्यते गोष्पदम् इव न तु दैवाद् भवार्णवः
By one's own purposeful effort, immersing oneself in the essence of things, one crosses the ocean of becoming as easily as stepping over a cow's hoofprint—not by fate.
वस्तुप्राप्तौ चिदीहायाम् उदिते चित्तराक्षसे । सङ्ख्यातुं केन शक्यन्ते शून्यास् संसृतिविभ्रमाः
When the mind's striving arises at the attainment of reality, who can count the empty confusions of existence that are dispelled by the lion of awareness?
अतश् चितम् अधावन्तीं धारयन्न् अविदन्न् इव । काष्ठलोष्टसमस् तिष्ठ कार्यं कुर्वन् यथागतम्
Therefore, holding the restless mind as if unaware, remain like wood or stone, performing actions as they come.
संवेदनीयं न सुखं नासुखं नैव मध्यमम् । एतावता तु यत्नेन दुẖखान्तो ऽनन्त आप्यते
What is experienced is neither happiness nor unhappiness, nor even neutrality. Yet, by such effort, the end of sorrow—boundless—is attained.
वस्त्वसन्मृगतृष्णाम्बु जीवो वस्तुतया लिहन् । चित्तयक्षोदये भीमाम् इमां प्राप्नोति संसृतिम्
The living being, mistaking the unreal mirage-water for reality and tasting it as real, enters this dreadful cycle of existence when the mind-monster arises.
सबाह्याभ्यन्तरं पश्यंश् चिता चैत्तं दृषद्दृढः । भूमिकाक्रमयोगेन मुक्तो भव भवार्णवात्
Seeing both the outer and inner, with the mind firm as a rock, by the practice of ascending the stages, become free from the ocean of becoming.
आपीनमण्डलशशाङ्कवद् अन्तर् एव श्रीमद्रसायनमयस् सुखम् एति तज्ज्ञः । विज्ञातसर्वभुवनत्रयवस्तुसारẖ कुर्वन् न नाम कुरुते परम् अभ्युपेतः
Just as the nectarous moon waxes within its orb, so too does the one who knows this, immersed in the bliss composed of supreme elixir, attain happiness within. Having realized the essence of all things in the three worlds, though acting, he truly does nothing, having reached the highest state.
सप्तानां योगभूमीनाम् अभ्यासẖ क्रियते कथम् । कीदृशानि च चिह्नानि भूमिकां प्रति योगिनः
How is the practice of the seven stages of yoga undertaken? And what are the signs that indicate each stage for the yogi?
यतẖ कुतश्चित् सम्पन्नम् अविद्याव्याधिवेदनम् । सत्यं भवत्व् असत्यं वा चिकित्सां त्व् अस्य मे शृणु
When the pain of ignorance arises from any cause, whether it is real or unreal, listen now to my instruction on its remedy.
पराद् अनन्ताद् यद्य् एषा तत् तद् एवेयम् अक्षतम् । न जातेयं न चाविद्या बोधमात्राद् भवेद् अतः
If this ignorance arises from the Supreme, the Infinite, then it remains untouched as it is; it is neither born nor is it ignorance, for from pure awareness alone does it seem to exist.
पक्षम् एतम् अनादृत्य स्वसङ्कल्पविलासिनः । सत्याम् अपीहाविद्यायां शृणु निर्नाशने क्रमम्
Setting aside this view of the play of one's own imagination, listen to the method for the gradual destruction of ignorance, even if it appears real here.
जन्तुḫ प्रथमजातस् तु सुषुप्तावस्थचेतनः । भाविभावनदुẖखात्मा क्रिमिसंविद् भवत्य् अधीः
The first-born creature, whose consciousness is in deep sleep, whose nature is the suffering of future imaginings, possesses the awareness of a worm—dull and limited.
भवेच् चेन् नवजातस्य न भावी भावनोदयः । सुखादिसंविदा सद्यस् तत् स एव परं पदम्
If, in the newborn, there does not arise the imagination of future experiences, then, abiding only in the awareness of pleasure and such, that itself is the supreme state.
एतावतैव सौषुप्ती स्थितिर् भिन्ना परात् पदात् । यद् भाविवासनौघासौ जडा चोपलधर्मिणी
This alone is the state of deep sleep, distinct from the supreme state, where the mass of future tendencies and inertness, like that of a stone, prevail.
तुर्यावस्थासमा स्वस्था सद्रूपा शान्तवासना । जीवन्मुक्तेस् स्थितिर् अतो न सुषुप्तोपमा भवेत्
The state of the liberated while living is equal to the fourth state, natural, of true nature, with peaceful tendencies; therefore, it should not be compared to deep sleep.
अग्रस्थवस्तुसम्बोधसन्तताभ्यासयोगतः । बालस् सुषुप्तावस्थायाẖ क्रमान् निर्याति राघव
By the practice of continuous awareness of the supreme reality, a child gradually emerges from the state of deep sleep, O Raghava.
किञ्चिज्जातधियो जन्तोर् देशभाषार्थवेदिनः । गृह्णामीदं त्यजामीदम् इति सञ्जायते स्थितिः
When a being's mind has slightly awakened and knows the meaning of place, language, and objects, then the thought arises: 'I take this, I leave that.'
एतावन्मात्रबुद्धिर् यस् स्ववृद्धजनगोचरः । भवेत् स्वकर्मशास्त्राणां विषयो ऽसाव् अलं विधेः
He whose intellect is limited to this extent, who is within the range of elders, becomes the subject of his own prescribed duties and scriptures; that is sufficient for regulation.
कुलवृद्धप्रयुक्तेन स्वनिश्चयवतैव वा । भाव्यं पदपदार्थानां तेन तज्ज्ञेन वै ततः
The meanings of words and objects should be understood by one who knows them, either as determined by family elders or by one's own conviction.
जन्तुḫ पदपदार्थज्ञो हेयं त्यजति तज्ज्ञधीः । उपादेयम् उपादत्ते नालोकयति मध्यमम्
A being who knows the meanings of words and objects, whose mind is thus discerning, abandons what is to be rejected, accepts what is to be accepted, and does not consider what is intermediate.
विवेकाद् वृद्धभीत्या वा शास्त्रार्थव्यवहारिणः । विचारपूर्वं यस्येहा स पुमान् इति कथ्यते
By discernment or out of fear of elders, one who acts according to the meaning of the scriptures, whose actions are preceded by reflection, is called a person.
प्रवृत्तश् च निवृत्तश् च भवति द्विविधḫ पुमान् । स्वर्गापवर्गोन्मुखयोश् शृणु लक्षणम् एतयोः
A person is of two kinds: one engaged in action and one withdrawn from action. Listen to the characteristics of these two, who are oriented toward heaven and liberation.
किम् एतन् नाम निर्वाणं वरं संसृतिर् एव नः । इति कर्तव्यकर्ता यस् स प्रवृत्त इति स्मृतः
He who ponders, 'What is this so-called liberation? Perhaps only worldly existence is real for us,' and thus deliberates on what is to be done or not done, is called one who is engaged in action.
चलार्णवयुगच्छिद्रकूर्मग्रीवार्पणोपमा । अनेकजन्मान्तरतो भाविनी तस्य मोक्षधीः
His thought of liberation, arising from countless previous births, is like the fleeting contact of a tortoise's neck with the holes between the waves of a moving ocean.
असारा बत संसारव्यवस्थालं ममैतया । किं कर्मभिḫ पर्युषितैर् दिनं तैर् एव नीयते
Alas, the arrangement of worldly life is truly unsubstantial for me; what use are these worn-out actions? The day passes away with them alone.
क्षयातिशयनिर्मुक्तं किं स्याद् विश्रमणं परम् । इति निश्चयवान् यो ऽन्तस् स निवृत्त इति स्मृतः
He who is inwardly resolved, 'What could be the highest rest, free from decay and excess?' is known as one who has turned away from action.