आधयो व्याधयश् चैव शापाः पापदृशस् तथा । न खण्डयन्ति तान् पद्मपत्त्राघाताश् शिलाम् इव
Afflictions, diseases, curses, and the vision of evil do not harm them, just as blows from lotus leaves do not break a stone.
ये वापि खण्डिताः केचिच् छापाद्यैर् आधिसायकैः । स्वविवेकाक्षमं तेषां मनो मन्ये ऽप्य् अपौरुषम्
Those few who are harmed by curses or afflictions, I consider their minds incapable of discernment and, indeed, lacking in strength.
न कदाचन संसारे सावधानमना मनाक् । स्वप्ने ऽपि कश्चिद् अस्त्य् एव दोषजालैः खलीकृतः
Never, at any time in this world, is an attentive mind corrupted by webs of faults—even in dreams, no one is so tainted.
मनसैव मनस् तस्मात् पौरुषेण पुमान् इह । स्वकम् एव स्वकेनैव योजयेत् पावने पथि
Therefore, by the mind itself, a person should, through their own effort, direct their own mind onto the pure path.
प्रतिभातं यद् एवास्य तथारूपं भवत्य् अलम् । क्षणाद् एव मनः पीनं बालवेतालवन् मुने
Whatever appears to him, that alone becomes his reality; in an instant, the mind grows full, like the forest of childlike ghosts, O sage.
प्रतिभासस्यानुपदं प्राक्तनीं स्थितिम् उज्झति । कुलालकर्मानुपदं घटो मृत्पिण्डताम् इव
The mind immediately abandons its previous state in accordance with what appears, just as a pot follows the work of the potter and returns to a lump of clay.
प्रतिभातार्थताम् एति क्षणाद् एव मनो मुने । स्पन्दमात्रात्मकं वारि यथा तुङ्गतरङ्गताम्
The mind, O sage, attains the nature of whatever appears to it in an instant, just as water, which is mere vibration, becomes a high wave.
अनुसन्धानमात्रेण सूर्यबिम्बे ऽपि यामिनीम् । मनः पश्यत्य् अशुद्धाक्षश् चन्द्रबिम्बे द्विताम् इव
By mere contemplation, the mind sees night even in the sun's disk, just as impure eyes perceive a double image of the moon.
यत् पश्यति तद् एवाशु फलीभूतम् इदं मनः । सह हर्षविषादाभ्यां भुङ्क्ते तस्मात् तद् एव सत्
Whatever the mind perceives quickly becomes its reality; together with joy and sorrow, it experiences that very thing as true.
प्रतिभानुपदं चैतच् चन्द्रे ऽप्य् अग्निशिखाशतम् । दृष्ट्वा दाहम् अवाप्नोति दग्धं च परितप्यते
Likewise, when the mind sees hundreds of flames in the moon, it feels burning and, as if scorched, suffers pain.
प्रतिभानुपदं चेतः क्षारे ऽपि हि रसायनम् । दृष्ट्वा पीत्वा परां तृप्तिं याति वल्गति दृप्यति
Similarly, when the mind perceives nectar even in brine, by seeing and drinking it, it attains supreme satisfaction and exults with pride.
प्रतिभानुपदं चेतो व्योमन्य् अपि महावनम् । दृष्ट्वा लुनाति लूत्वा च पुनर् आरोपयत्य् अलम्
In the same way, when the mind perceives a great forest in the sky, it cuts, gathers, and then restores it at will.
इत्थं यद् एव परिकल्पयतीन्द्रजालं क्षिप्रं तद् एव परिपश्यति तात चेतः । नासज् जगन् न च सद् इत्य् अवगम्य नूनम् एनां दृशं विविधभेदवतीं जहीहि
Thus, whatever illusion the mind swiftly imagines, O dear one, it immediately perceives; knowing truly that the world is neither unreal nor real, abandon this vision with its manifold distinctions.
तस्मात् सर्वपदार्थानां त्रैलोक्योदरवर्तिनाम् । उत्पत्तिर् ब्रह्मणो राम तरङ्गानाम् इवार्णवात्
Therefore, the origin of all things within the three worlds is from Brahman, just as waves arise from the ocean.
काश्चिज् जन्मसहस्राढ्याः पतन्ति वनपर्णवत् । कर्मवात्या परिभ्रान्ता लुठन्ति गिरिकुक्षिषु
Some, though endowed with thousands of births, fall like leaves in the forest, tossed about by the wind of karma, rolling in the hollows of mountains.
अप्रमेयभवाः काश्चित् सन्तताज्ञानमोहिताः । चिरजाता भ्रमन्तीह बहुकल्पशतान्य् अपि
Some beings, immeasurable in their nature, are continually deluded by ignorance; born long ago, they wander here for hundreds of aeons.
काश्चित् कतिपयातीतमनोरमभवान्तराः । विहरन्ति जगत्य् अस्मिञ् शुभकर्मपरायणाः
Some, having passed through only a few delightful existences, dwell in this world devoted to virtuous actions.
काश्चिद् विज्ञातविज्ञानाः परम् एव पदं गताः । वातोद्धूताः पयोमध्यं सामुद्रा इव बिन्दवः
Some, having realized true knowledge, have attained the supreme state, like droplets in the ocean carried away by the wind.
उत्पत्तिस् सर्वबीजानाम् इति हि ब्रह्मणः पदात् । आविर्भावतिरोभावभङ्गुरा भवरागिणी
The arising of all seeds is from the state of Brahman; the attachment to worldly existence appears and disappears, unstable in its manifestation.
वासना विषवैषम्यवैधुर्यज्वरधारिणी । अनन्तसङ्कटानर्थकार्यसङ्करकारिणी
Disposition, bearing the fever of imbalance and poison, causes endless distress, confusion, and the mingling of harmful actions.
नानादिग्देशकालान्तशैलकन्दरचारिणी । रचितोत्तमवैचित्र्या विहितावर्तसम्भ्रमा
It moves through various directions, places, times, mountain caves; fashioned with supreme diversity, it creates cycles of bewilderment.
एषा जगज्जङ्गलजीर्णवल्ली सम्यक्समालोककुठारकृत्ता । विलीनविक्षुब्धमनश्शरीरा भूयो न संरोहति रामभद्र
This creeper of worldly existence, grown wild and decayed, when cut thoroughly by the axe of clear insight, with mind and body dissolved and disturbed, does not sprout again, O Ramabhadra.
उत्तमाधममध्यानां पदार्थानाम् इतस् ततः । उत्पत्तीनां विभागो ऽयं शृणु वक्ष्यामि राघव
Listen, Raghava, I will explain the distinctions of origin among objects—superior, inferior, and intermediate—here and there.
इत्थम्प्रथमतोत्पन्नो यो ऽस्मिन्न् एव हि जन्मनि । ब्रह्मणस् सात्त्विकी तस्य प्रथमोत्पत्तिर् इष्यते
Thus, the first arising in this very birth is considered the pure sattvic origin of Brahman for that person.
इदम्प्रथमतानाम्नी शुभाभ्याससमुद्भवा । शुभलोकाश्रया सा च शुभकार्यानुबन्धिनी
This so-called 'first arising' is born from the practice of virtue, is established in auspicious realms, and is connected to righteous actions.
सा चेद् विचित्रसंसारवासनाव्यवहारिणी । भावैः कतिपयैर् मोक्षम् ईयुषी गुणपीवरी
If it, while engaging with various worldly tendencies, attains liberation through a few noble dispositions, it is rich in virtues.
तादृक्फलप्रदानैककार्याकार्यानुमानदा । तेन राजससत्त्वेति प्रोच्यते सा कृतात्मभिः
That which gives results according to such causes and effects, and is inferred from actions, is therefore called 'rajas-sattva' by the wise.
अथ चेच् चित्रसंसारवासनाव्यवहारिणी । अत्यन्तकलुषा जन्मसहस्रैर् ज्ञानभागिनी
But if, engaging with diverse worldly tendencies, it is extremely impure and attains knowledge only after thousands of births,
तादृक्फलप्रदानैकधर्माधर्मानुमानदा । असाव् अधमसत्त्वेति प्रोच्यते सा कृतात्मभिः
That which gives results according to such causes and effects, and is inferred from unrighteous actions, is called 'inferior sattva' by the wise.
सैव सङ्ख्यातिगानन्तजन्मवृन्दाद् अनन्तरम् । सन्दिग्धमोक्षा यदि तत् प्रोच्यते ऽत्यन्ततामसी
If, after countless cycles of birth, liberation remains doubtful, then it is called 'utterly tamasic.'