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.
यथा यथासौ यतते मनोदेहो हि देहिनाम् । तथा तथासौ भवति स्वनिश्चयफलैकभाक्
Just as the mind-body strives, so does it become the sole enjoyer of the results of its own resolve.
सफलो मांसदेहस्य न कश्चित् पौरुषक्रमः । मनोदेहस्य सफलं सर्वम् एव स्वचेष्टितम्
No effort of the physical body ever bears true fruit; every action of the mind-body, however, is indeed fruitful.
पवित्रम् अनुसन्धानं चेतसा यस् स्मरन् स्थितः । निष्फलास् तत्र शापाद्याश् शिलायाम् इव सायकाः
When one remains established, remembering with a pure mind, curses and the like are ineffective there, just as arrows are against a stone.
पतत्व् अम्भसि वह्नौ वा कर्दमे वा कलेवरम् । मनो यद् अनुसन्धत्ते तद् एवाप्नोति निश्चितम्
Whether the body falls into water, fire, or mud, whatever the mind pursues, that alone it surely attains.
पौरुषातिशयस् सर्वस् सर्वभावोपमर्दजः । ददात्य् अविघ्नेन फलं मनो हि मनसो मुने
All extraordinary effort, arising from the subduing of all states, yields its result without hindrance—mind alone grants fruit to mind, O sage.
पौरुषेण बलेनान्तश् चित्तं कृत्वा प्रियामयम् । कृत्रिमेन्द्रेण दुःखार्तिर् न दृष्टा शासनास्व् अपि
By the strength of effort, making the inner mind full of delight, even artificial suffering is not seen, not even under strict commands.
पौरुषेण मनः कृत्वा नीरागं विगतज्वरम् । माण्डव्येन जिताः क्लेशाश् शूलप्रान्ते ऽपि तिष्ठता
By effort, making the mind free of passion and affliction, Māṇḍavya overcame suffering, even while standing at the tip of the stake.
अन्धकूपे स्थितेनापि मानसैर् यज्ञसञ्चयैः । ऋषिणा दीर्घतपसा सम्प्राप्तं वैबुधं पुरम्
Even while dwelling in a dark pit, a sage, through mental accumulations of sacrifice and long austerity, attained the city of the gods.
इन्दोः पुत्रैर् नरैर् एव पुरुषाध्यवसायतः । ध्यानेन ब्रह्मता प्राप्ता या मयापि न खण्ड्यते
By the resolve of men, sons of the moon, through meditation, the state of Brahman was attained—a state not diminished even by me.
अन्ये ऽप्य् सावधाना ये धीरास् सुरमहर्षयः । चित्तात् स्वम् अनुसन्धानं न त्यजन्ति मनाग् अपि
Other wise ones, attentive and steadfast, such as the great sages and gods, never abandon their inquiry into the mind, not even slightly.