आलोकलाञ्छिताभोगे मकुरे राजते सुखम् । ब्रह्मतत्त्वपरामृष्टे कर्तृत्वं मनसि स्फुटम्
Just as a mirror, adorned with light, shines beautifully, so too does the sense of agency become clear in the mind touched by the knowledge of Brahman.
गुणो गुणिनि शौक्ल्यादिः पटादौ संस्थितो यथा । तथा मनसि कर्तृत्वं जीवनाम्नि व्यवस्थितम्
Just as qualities like whiteness reside in a cloth, so too does the sense of agency dwell in the mind, under the name 'living being.'
यथा शैत्यादिरहितस् तुषारो नोपलभ्यते । तथा कर्म विना चित्तं न किञ्चिद् उपलभ्यते
Just as frost is not found without coldness and the like, so too, without action, the mind is not found at all.
कृष्णतासङ्क्षये यद्वत् क्षीयते कज्जलं स्वयम् । स्पन्दात्मकर्मविगमे तद्वत् प्रक्षीयते मनः
Just as soot is gradually diminished when its blackness fades away, so too the mind is dissolved when activity, which is its vibration, ceases.
कर्मनाशो मनोनाशो मनोनाशो ह्य् अकर्मता । मुक्तस्यैव भवत्य् एष नामुक्तस्य कदाचन
The destruction of action is the destruction of the mind; the destruction of the mind is indeed the absence of action. This occurs only for the liberated, never for the unliberated.
वह्न्यौष्ण्ययोर् इव सदा श्लिष्टयोश् चित्तकर्मणोः । द्वयोर् एकतराभावे द्वयम् एव विलीयते
Just as heat and fire are always joined, so too are mind and action. When either one is absent, both are dissolved together.
चित्तं सदा स्पन्दविलासम् एतत् स्पन्दैकरूपं ननु कर्म विद्धि । कर्माथ चित्तं किल धर्मधर्मि पदं गते राम परस्परेण
The mind is always the play of vibration; know that action is nothing but vibration in form. Thus, mind and action are like attribute and substance, O Rama, each depending on the other.
मनो हि भावनामात्रं भावना स्पन्दरूपिणी । क्रिया तद्भावितं रूपं फलं सर्वो ऽनुधावति
The mind is merely imagination; imagination is of the nature of vibration. Action is the form shaped by that imagination, and everyone pursues its result.
विस्तरेण मम ब्रह्मञ् जडस्याप्य् अजडाकृतेः । रूपम् आरूढसङ्कल्पं मनसो वक्तुम् अर्हसि
O Brahman, you should describe in detail for me the form of the mind, which arises from the resolve of even the inert, and which is shaped by the non-inert.
अनन्तस्यात्मतत्त्वस्य सर्वशक्तेर् महात्मनः । सङ्कल्पशक्तिसहितं यद् रूपं तन् मनो विदुः
The form of the mind is known to be that which, accompanied by the power of resolve, belongs to the infinite essence of the Self, the all-powerful, the great.
जडाजडदृशोर् मध्ये दोलायितवपुस् स्थितम् । यत् तत्त्वं द्विपरामृष्टं तद् रूपं मनसो विदुः
The form of the mind is known as that essence which stands poised between the inert and the conscious, touched by both.
नाहं चिदवभासात्मा कृपणो ऽस्मीति निश्चयः । यस् सदाक्रान्तकलनस् तद् रूपं मनसो विदुः
The certainty, 'I am not the self-luminous consciousness, I am a miserable being,'—that which is always pervaded by conceptualization, they know that as the nature of the mind.
भावस् सदसतोर् मध्ये नॄणां स्फुरति निश्चलः । कलनोन्मुखतां यातस् तद् रूपं मनसो विदुः
The state that, unmoving, shines forth among beings between existence and non-existence, and has become inclined toward conceptualization, they know that as the nature of the mind.
कलनात्मिकया कर्मशक्त्या विरहितं मनः । न सम्भवति लोके ऽस्मिन् गुणहीनो गुणी यथा
The mind, devoid of the power of action that consists in conceptualization, does not arise in this world—just as one without qualities cannot be called qualified.
यथानलौष्ण्ययोस् सत्ता न सम्भवति भिन्नयोः । तथैव कर्ममनसोस् तथात्ममनसोर् अपि
Just as the existence of heat and fire cannot occur separately, so too is it with action and mind, and likewise with the self and mind.
स्वेनैव चित्तरूपेण कर्मणा फलधर्मणा । सङ्कल्पैकशरीरेण नानाविस्तरशालिना
By its own nature as mind, through action and the law of results, with the body made of intention, and displaying manifold variety—
या येन वासना यत्र लतेवारोपिता यथा । सा तेन फलभूस् तत्र तद् एव प्राप्यते तथा
Whatever tendency is implanted where, just as a creeper is planted somewhere, that becomes the field of its fruit, and accordingly, that very thing is attained there.
कर्मबीजं मनस् स्पन्दः कथ्यते ऽथानुभूयते । क्रियास् तु विविधास् तस्य शाखाश् चित्रफलास् तरोः
The vibration of the mind is called the seed of action, and then it is experienced; the various activities are its branches, like the diverse fruits of a tree.
मनो यद् अनुसन्धत्ते तत् कर्मेन्द्रियवृत्तयः । सर्वास् सम्पादयन्त्य् एतास् तस्मात् कर्म मनस् स्मृतम्
Whatever the mind pursues, those functions of the organs of action all accomplish; therefore, action is considered to be mind.
मनो बुद्धिर् अहङ्कारश् चेतः कर्माथ कल्पना । संसृतिर् वासनाविद्या प्रयत्नस् स्मृतिर् एव च
Mind, intellect, ego, thought, action, imagination, transmigration, latent impressions, ignorance, effort, and memory—
इन्द्रियं प्रकृतिर् माया क्रिया चेतीतरा अपि । चित्राश् शब्दश्रियो बह्व्यस् संसारभ्रमहेतवः
The senses, nature, illusion, activity, and others as well; the many varied forms of sound and beauty—these are the causes of the confusion of worldly existence.
काकतालीययोगेन त्यक्तस्फारचमत्कृतेः । चितेश् चेत्यानुपातिन्यः कृताः पर्यायवृत्तयः
By a chance conjunction, abandoning the wonder of expansion, these various modes arise in the consciousness, following the objects of awareness.
परायास् संविदो ब्रह्मन्न् एताः पर्यायवृत्तयः । कल्प्यमानविचित्रार्थाः कथं रूढिम् उपागताः
O Brahman, these various modes of consciousness, belonging to the supreme awareness, how have they, being mere imagined diverse objects, come to be established?
गतेव सकलङ्कत्वं यदा चित् कलनात्मकम् । उन्मेषरूपिणी जाता तदैव हि मनस्स्थितिः
When consciousness, which is of the nature of thought, appears to have become entirely tainted, and arises as the form of a notion, that itself is called the state of mind.
भावानाम् अनुसन्धानं यदा निश्चित्य संस्थिता । तदैषा प्रोच्यते बुद्धिर् नियता ग्रहणक्षमा
When, having determined, it remains fixed in the investigation of objects, then it is called intellect, capable of definite grasping.
यदा मिथ्याभिमानेन सत्तां कलयति स्वयम् । अहङ्काराभिधा तेन प्रोच्यते भवबन्धनी
When, through false identification, it itself assumes existence, it is then called ego, the cause of bondage in becoming.
इदं त्यक्त्वेदम् आयाति बालवत् पेलवा यदा । विचारं सम्परित्यज्य तदा सा चित्तम् उच्यते
When, like a child, it abandons one thing and goes to another, and, having completely given up inquiry, then it is called thought (citta).
यदा स्पन्दैकधर्मत्वात् कर्मपैशुन्यशंसिनी । आधावति स्पन्दफलं तदा कर्मेत्य् उदाहृता
When, due to the nature of vibration alone, the result of vibration indicates the subtlety of action, then that result is called 'action'.
काकतालीययोगेन त्यक्त्वैकद्रव्यनिश्चयम् । यदेहितं कल्पयति भावं तेनेह कल्पना
By a chance conjunction, abandoning certainty about a single substance, whatever is imagined as desirable here, that is called imagination.
पूर्वं दृष्टम् अदृष्टं वा प्राग् सृष्टम् इति निश्चयम् । यदैषेहां विधत्ते ऽन्तस् तदा स्मृतिर् उदाहृता
When, with the conviction that something seen before or unseen, or created earlier, is desired within, then that is called 'memory'.