तैर् मिथ्या राघव प्रोक्ताः कर्ममानसचेतसाम् । स्वविकल्पार्पितैर् अर्थैस् स्वास् स्वा वैचित्र्ययुक्तयः
Rāghava, the doctrines they proclaim are false, devised by minds shaped by their own imagined meanings, each possessing its own peculiarities.
यथैकः पुरुषस् स्नानदानादानाशनक्रियाः । कुर्वाणः कर्तृवैचित्र्यम् एति तद्वद् इदं मनः
Just as one person, performing acts of bathing, giving, receiving, and eating, attains variety in agency, so too does the mind exhibit such diversity.
विचित्रकार्यवशतो नामभेदेन कर्तृता । मनसः प्रोच्यते जीववासनाकर्मनामभिः
Because of its manifold activities, agency is ascribed to the mind under various names—such as the tendencies of the living being, actions, and their designations.
चित्तम् एवेदम् अखिलं सर्वेणैवानुभूयते । अचित्तो हि नरो लोके पश्यन्न् अपि न पश्यति
This entire experience is only the mind; for one without mind, even seeing, he does not truly see in this world.
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च घ्रात्वा भुक्त्वा शुभाशुभम् । अन्तर् हर्षं विषादं च समनस्को हि विन्दते
Upon hearing, touching, seeing, smelling, or tasting what is auspicious or inauspicious, one with a mind perceives inner joy or sorrow.
आलोक इव रूपाणाम् अर्थानां कारणं मनः । बध्यते बद्धचित्तो हि मुक्तचित्तो हि मुच्यते
The mind is the cause of objects, like light is for forms; one whose mind is bound is bound, and one whose mind is free is liberated.
तं जडानां वरं विद्धि जडं येनोच्यते मनः । तं चावगच्छत जडं मनो यस्य हि चेतनम्
Know that the mind called 'dull' is best for the dull; and understand that the mind is dull for one whose consciousness is dull.
न चेतनं न च जडं यद् इदं प्रोत्थितं मनः । विचित्रसुखदुःखेहं जगद् अभ्युत्थितं ततः
This mind that has arisen is neither conscious nor inert; from it, this world, with its manifold pleasures and pains, has emerged.
एकरूपे हि मनसि संसारः प्रविलीयते । आबिलं कारणं भ्रान्तेर् भ्रान्त्या जगद् उपस्थितम्
Indeed, when the mind is of a single form, saṃsāra dissolves; the cause of confusion is turbidity, and through confusion, the world appears.
अजडं हि मनो नाम संसारस्य न कारणम् । जडं चोपलधर्मापि संसारस्य न कारणम्
The mind, which is not inert, is not the cause of saṃsāra; nor is the inert, like a stone, the cause of saṃsāra.
मनः कारणम् अर्थानां रूपाणाम् इव भासनम् । चित्ताद् ऋते ऽन्यद् यद् अस्ति तद् अचित्तस्य किं जगत्
The mind is the cause of objects, just as forms are revealed by light; apart from consciousness, what is this world to the unconscious?
न चेतनं न च जडं तस्माज् जगति राघव । सर्वस्य भूतजातस्य समग्रं प्रविलीयते
Therefore, O Rāghava, in this world, nothing is truly conscious or inert; the entirety of all beings dissolves completely.
नानाकर्मदशावेशान् मनो नानाभिधेयताम् । एकं विचित्रताम् एत्य याति कालो यथार्तुभिः
Through various states and activities, the mind assumes manifold designations; becoming one, it attains diversity, just as time does through the seasons.
यदि नामामनस्कानाम् अहङ्कारेन्द्रियक्रियाः । क्षोभयन्ति शरीरं तत् सन्तु जीवादयः परे
If, for those who are said to be without mind, ego and the actions of the senses disturb the body, let there be other entities such as the jīva.
दर्शनेषु तु ये प्रोक्ता भेदा मनसि तर्कतः । क्वचित् क्वचिद् वादकरैर् अपवादकरैः किल
But the distinctions in the mind that have been posited in various philosophical views are sometimes asserted by some debaters and denied by others.
ते राम न विरुध्यन्ते विशिष्यन्ते न च क्वचित् । सर्वा हि शक्तयो देवे विद्यन्ते सर्वगे यतः
O Rama, these powers do not oppose each other, nor do they ever surpass one another; for all powers exist in the divine, which is all-pervading.
यदैवं खलु शुद्धाया मनाग् अपि हि संविदः । जडेव शक्तिर् उदिता तदा वैचित्र्यम् आगतम्
Whenever even the slightest trace of inert power arises in that pure awareness, then diversity appears.
ऊर्णनाभाद् यथा तन्तुर् जायते चेतनाज् जडः । नित्यं प्रबुद्धात् परमाद् ब्रह्मणः प्रकृतिस् तथा
Just as a thread arises from the spider, the inert emerges from the conscious; in the same way, from the ever-awakened, supreme Brahman, nature arises.
अविद्यावशतश् चित्रा भावनास् स्थितिम् आगताः । चित्तपर्यायशब्दार्था भिन्नास् तेनेह वादिनाम्
Due to the force of ignorance, various notions have come into existence; thus, terms like mind and its modifications have different meanings among disputants here.
जीवो मनश् च ननु बुद्धिर् अहङ्कृतिश् चेत्य् एवं प्रथाम् उपगतेयम् अनिर्मला चित् । सैवोच्यते जगति चेतनचित्तजीवसञ्ज्ञागणेन किल नास्ति विवाद एषः
When this impure awareness first arises, it is called by names such as individual soul, mind, intellect, and ego; in the world, it is indeed referred to by these various designations, and there is no dispute about this.
ब्रह्मन् मनस एवेदम् अत आडम्बरं स्मृतम् । यतस् तद् एव कर्मेति वाक्यार्थाद् उपलभ्यते
O Brahman, all this display is said to be of the mind alone, for it is understood from the meaning of the scriptures that the mind itself is action.
दृढभावोपरक्तेन मनसैवोररीकृतम् । मरुचण्डातपेनेव भासुरावरणं वपुः
It is only by the mind, firmly established in its own nature, that this radiant covering of the body is assumed, just as the fierce heat of the sun creates a shining veil.
ब्रह्मन् मन्ये जगत्य् अस्मिन् मन एवाकृतिं गतम् । क्वचिन् नरतया रूढं क्वचित् सुरतयोदितम्
O Brahman, I consider that in this world, the mind alone takes on various forms—sometimes appearing as a human, sometimes manifesting as a celestial being.
क्वचिद् दैत्यतयोल्लासि क्वचिद् यक्षतयोत्थितम् । क्वचिद् गन्धर्वतां प्राप्तं क्वचित् किन्नररूपि च
At times it shines forth as a demon, at times it arises as a yaksha; sometimes it attains the state of a gandharva, sometimes it takes the form of a kinnarā.
नानावननगाभोगपुरपत्तनरूपया । मन्ये विततयाकृत्या मन एव विजृम्भते
With various forms as forests, mountains, cities, and towns, I think it is the mind alone that expands itself in manifold shapes.
एवं स्थिते शरीरौघस् तृणकाष्ठलवोपमः । तद्विचारणया को ऽर्थो विचार्यं मन एव नः
Thus, the mass of bodies is like grass, wood, or dust; by reflecting on this, what is there to investigate? For us, only the mind is to be examined.
तेनेदं सर्वम् आभोगि जगद् अत्याकुलं ततम् । मन्ये तद्व्यतिरेकेण परमात्मैव शिष्यते
Therefore, I consider that all this world, filled with endless variety, is the play of the mind; apart from that, only the supreme Self remains.
आत्मा सर्वपदातीतस् सर्वगस् सर्वसंश्रयः । तत्प्रसादेन संसारे मनो धावति वल्गति
The Self transcends all conditions, pervades all, and is the support of all; by its grace, the mind runs and leaps in the world.
अतो मन्ये मनः कर्म तच् छरीरेषु कारणम् । जायते म्रियते तद् धि नात्मनीदृग्विधो गुणः
Therefore, I think the mind is the agent of action and the cause in bodies; it is born and dies, for such qualities do not belong to the Self.
मन एवं विचारेण मन्ये विलयम् एष्यति । मनोविलयमात्रेण ततश् श्रेयो भविष्यति
I think that by such inquiry, the mind will come to dissolution; and with the mere dissolution of the mind, supreme good will arise.