चिता स्व एव भावो ऽसौ शुद्धयैवं द्वयीकृतः । अतस् सर्वं जगत् सैव द्वैतं लब्धांशम् एव तत्
This very nature of consciousness, pure in itself, is made dual; therefore, all this world is nothing but consciousness, appearing as duality by acquiring a portion.
स्वम् एवान्यतया दृष्ट्वा चितिर् दृश्यतया वपुः । निर्भागाप्य् एकभागाभं भ्रमतीव भ्रमातुरा
Consciousness, seeing itself as something other, takes on the form of the perceived; though indivisible, it appears as if possessing a single part, wandering as if afflicted by delusion.
न भ्रान्तिर् अस्ति भ्रमभाङ् नैवेतीह हि निश्चयः । परिपूर्णार्णवप्रख्या चितीत्थं संस्थिता चितिः
There is truly no delusion, nor any fragment of delusion; this is the certainty here. Consciousness remains established in this way, like a vast, full ocean.
सर्वत्वाज् जाड्यम् अस्त्व् अस्यां चिति चित्त्वं च वेत्सि तत् । चिद्भागो ऽत्रावबोधांशस् त्व् अहन्ताजडतोदयः
Because of its all-pervasiveness, let there be inertness in this consciousness, and you know its nature as mind; here, the portion of consciousness is the element of awareness, and the arising of inertness is from the sense of 'I'.
अहन्त्वादि परे तत्त्वे मनाग् अपि न विद्यते । ऊर्म्यादीव पृथक् तोये संवित्सारं हि तद् यतः
In the supreme reality, even the slightest trace of 'I-ness' and the like does not exist; just as waves and so on are distinct from water, so too is that the expanse of consciousness.
अहम्प्रत्ययसन्दृश्यं चेत्यं विद्धि समुत्थितम् । मृगतृष्णास्व् इवातस् तन् नूनं विद्यत एव नो
Know that what is seen as the sense of 'I' and the perceived object has arisen; just as in mirages, so too, it certainly exists here, or perhaps not.
अहन्तापदमात्रात्मपदं विद्धि निरामयम् । विदं विदुर् अहन्तादि शैत्यम् एव यथा हिमम्
Know the state of 'I-ness' as merely the self, free from affliction; the wise know that 'I-ness' and the like are only coldness, just as snow.
चितैव चेत्यते जाड्यं स्वप्ने स्वमरणोपमम् । सर्वात्मत्वात् सर्वशक्तीः कुर्वती नैति साम्यताम्
Consciousness itself appears as inertness in dream, resembling death; yet, being the Self of all, performing all powers, it never becomes truly similar to that state.
मनः पदार्थादितया सर्वरूपं विजृम्भते । नानात्मा चित्तदेहो ऽयम् आकाशविषदाकृतिः
The mind unfolds in every form as the substance of objects; this body of mind, manifold in nature, is pure and clear like space.
देहादि देहप्रतिभारूपात्म त्यजता सदा । विचार्यं प्रतिभासात्म चित्त्वं चित्त्वेन वै स्फुटम्
One who always abandons identification with the body and such, recognizing their nature as mere reflections, should clearly discern the essence of mind as mind itself.
चित्तताम्रे शोधिते हि परमार्थसुवर्णताम् । गते ऽकृत्रिम आनन्दः किं देहोपलखण्डकैः
When the copper of mind is purified and attains the gold of ultimate reality, then uncontrived bliss arises—what use are the fragments of bodily experience?
यद् विद्यते शोध्यते तद् धौतः केन खपादपः । देहाद्यविद्या सत्या चेद् युक्त एतां प्रति ग्रहः
Whatever exists can be purified, just as water can be cleansed by the sky’s rays; if ignorance regarding body and such were real, then accepting it would be appropriate.
असत्याभिनिविष्टानां देहादाव् अधियाम् इह । ये नामोपदिशन्त्य् अज्ञाः केचित् ते पुरुषैडकाः
Those who are attached to unreality, to body and so forth, and who teach such things here, are ignorant—some call them mere puppets among men.
यथैतद् भावयेत् स्वान्तं तथैतद् भवति क्षणात् । दृष्टान्तो ऽत्रैन्दवाहल्याकृत्रिमेन्द्रादिनिश्चयः
As one contemplates within, so it becomes in an instant; the analogy here is the certainty regarding the moon, a reflection, or an artificial Indra.
यद् यद् यथा स्फुरति स्वप्रतिभात्म चित्तं तत् तत् तथा भवति देहतयोदितात्म । देहो ऽयम् अस्ति न न चाहम् इति स्वरूपं विज्ञानम् एकम् अवगम्य निरिच्छम् आस्स्व
Whatever and however the mind, shining as its own reflection, appears, so it becomes as the self of the body; realizing the single knowledge, 'This body exists, yet I am not this,' abide without desire.
देहो ऽयम् एष च किलाहम् इति स्वभावाद् देहार्थम् एव यतते तत एति नाशम् । यक्षादिकल्पनवशाद् भयम् एति बालो निर्यक्षदेशगत एव कयापि युक्त्या
This body and the sense of 'I am this' arise naturally; one strives only for the sake of the body, and thus it comes to destruction. Just as a child, due to the imagination of ghosts and the like, experiences fear, so too, in the absence of such notions, there is no fear by any reasoning.
इत्य् उक्तवान् स भगवान् मया कमलसम्भवः । रघूद्वह पुनः पृष्टो वाक्यम् आक्षिप्य भूतपः
Thus spoke the venerable Lotus-born One to me; and then, O descendant of Raghu, I questioned the Lord of beings again, drawing forth his words.
त्वयैव भगवन् प्रोक्ताश् शापमन्त्रादिशक्तयः । अमोघा इति ता एव कथं मोघीकृताः पुनः
O Lord, you yourself have declared that the powers of curses, mantras, and the like are unfailing; how then have these become ineffective again?
शापेन मन्त्रवीर्येण मनोबुद्धीन्द्रियाण्य् अपि । सर्वाण्य् एव विमूढानि दृष्टानि किल जन्तुषु
By curse, by the power of mantras, even the mind, intellect, and senses—all are indeed seen to become deluded in living beings.
यथैतौ पवनस्पन्दौ यथा स्नेहघृते तथा । अभिन्नौ तद्वद् एवैतौ मनोदेहौ सदैव हि
Just as two movements of the wind, or as oil and clarified butter, are not different, so too, mind and body are always truly undivided.
अथ नास्त्य् एव वा देहः केवलं चेतसोहितः । मुधानुभूयते स्वप्नमृगतृष्णाद्विचन्द्रवत्
Or, the body does not truly exist at all; it is only associated with the mind, and is falsely experienced, like a dream, a mirage, or a second moon.
एकनाशे द्वयोर् एव नाशो ऽत्राभ्युपपद्यते । अवश्यभावी तु मनोनाशे देहपरिक्षयः
When one of the two is destroyed, both are considered to perish here; but certainly, when the mind is destroyed, the decay of the body is inevitable.
मनश् शापादिभिर् दोषैः कथं नाक्रम्यते प्रभो । कथम् आक्रम्यते वापि ब्रूहि मे परमेश्वर
O Lord, how is it that the mind is not affected by faults such as curses, or how is it affected? Please tell me, Supreme Lord.
न तद् अस्ति जगत्कोशे शुभकर्मानुपातिना । यत् पौरुषेण शुद्धेन न समासाद्यते जनैः
There is nothing in the universe, for those who perform virtuous actions, that cannot be attained by people through pure effort.
आब्रह्मस्थावरान्तं च सर्वदा सर्वजातयः । सर्वा एव जगत्य् अस्मिन् द्विशरीराश् शरीरिणाम्
From Brahma down to immobile beings, at all times, all species in this world possess two bodies.
एकं मनश्शरीरं तु क्षिप्रकारि स्थितं चलम् । अकिञ्चित्करम् अन्यत् तु शरीरं मांसनिर्मितम्
One is the mind-body, which acts swiftly, is unstable, and does not accomplish anything; the other is the body made of flesh.
यत्र मांसमयः कायस् सर्वस्यैव वशङ्गतः । सर्वैर् आयास्यते शापैस् तथाधिव्याधिसञ्चयैः
The body made of flesh is always subject to the control of all, and is afflicted by curses and accumulations of diseases.
मूकप्रायो ह्य् अशक्तो ऽसौ दीनः क्षणविनश्वरः । पद्मपत्त्राम्बुचपलो देवादिविवशस्थितिः
It is almost mute, powerless, miserable, and perishes in a moment; it is as unsteady as water on a lotus leaf, and its condition is dependent like that of gods and others.
मनो नाम द्वितीयो यः कायः कायवताम् इह । स आयत्तो ऽपि नायत्तो भूतानां भुवनत्रये
The second body, called the mind, exists among embodied beings; though it depends on beings, it is not dependent in the three worlds.
पौरुषं स्वम् अवष्टभ्य धैर्यम् आलम्ब्य शाश्वतम् । यदि तिष्ठत्य् अगम्यो ऽसौ दुःखानां तद् अनिन्दितः
If one supports oneself with one's own effort and relies on steadfast courage, then, though inaccessible to suffering, one remains blameless.