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.'
अनद्यतनजन्मात्तमतिस् तादृशकारणा । योत्पत्तिर् मध्यमा पुंसो राम द्वित्रिभवान्तरा
O Rama, the origin of such dullness, not from the present birth but from previous ones, is considered a middling birth for a person, occurring after two or three lifetimes.
तद्वत्कार्यानुगा लोके राजसी राजसत्तम । अविप्रकृष्टजन्माध्वा सोच्यते कृतबुद्धिभिः
In the same way, O best of kings, the rājasic path in the world, which follows after actions and is not far removed from noble birth, is described by those of discerning intellect.
सा हि तज्जन्ममात्रेण मोक्षयोग्या मुमुक्षुभिः । तादृक्कार्यानुमानेन प्रोक्ता राजससात्त्विकी
For, by that very birth alone, she is considered fit for liberation by those who seek it; and, by inference from such actions, she is called rājasa-sāttvikī.
सैव चेद् इतरैर् अल्पैर् जन्मभिर् मोक्षभागिनी । तत् तादृशी हि सा तज्ज्ञैः प्रोक्ता राजसराजसी
If, with only a few more births among others, she attains liberation, then such a one is called by the wise as rājasa-rājasī.
सैव जन्मशतैर् मोक्षभागिनी चेच् चिरैषिणी । तद् उक्ता तादृगारम्भा सद्भी राजसतामसी
If she attains liberation after hundreds of births, being one who seeks for a long time, then such a one is called by the virtuous as rājasa-tāmasī, having such a beginning.
सैव सन्दिग्धमोक्षा चेत् सहस्रैर् अपि जन्मनाम् । तद् उक्ता तादृगारम्भा राजसात्यन्ततामसी
If she attains liberation with doubt, even after thousands of births, then such a one is called rājasa-atyanta-tāmasī, having such a beginning.
भुक्तजन्मसहस्रा तु योत्पत्तिर् ब्रह्मणो नृणाम् । चिरमोक्षा हि कथिता तामसी सा महर्षिभिः
But when, after thousands of enjoyed births, the origin of Brahman arises in people, then such long-delayed liberation is described by the great sages as tāmasī.
तज्जन्मनैव मोक्षस्य भागिनी चेत् तद् उच्यते । तज्ज्ञैस् तामससत्त्वेति तादृगारम्भशंसिनी
If, by that very birth, she becomes eligible for liberation, then the wise call her tāmasa-sāttva, indicating such a beginning.
भावैः कतिपयैर् मोक्षभागिनी चेत् तद् उच्यते । तमोराजसरूपेति तादृशैर् गुणवृत्तिभिः
If, with only a few dispositions, she becomes eligible for liberation, then she is called tamo-rājasa in form, by such qualities and tendencies.
पूर्वं जन्मसहस्राढ्या पुरो जन्मशतैर् अपि । मोक्षयोग्या ततः प्रोक्ता तज्ज्ञैस् तामसतामसी
One who, in previous lives numbering in the thousands or even hundreds, has been prepared for liberation, is said by the wise to be fit for liberation; such a one is neither tamasic nor extremely tamasic.