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.
मनोनाम्नि परिक्षीणे कर्मण्य् अहितसम्भ्रमे । मुक्त इत्य् उच्यते जन्तुः पुनर् नाम न जायते
When what is called the mind is exhausted and action is no longer agitated by harmful impulses, the being is said to be liberated and does not take birth again.
भगवान् भवता प्रोक्ता जातयस् त्रिविधा नृणाम् । प्रथमं कारणं तासां मनस् सदसदात्मकम्
O venerable one, you have spoken of three kinds of births among men; their primary cause is the mind, which is of the nature of both existence and non-existence.
तत् कथं शुद्धचिन्नाम्नस् तत्त्वाच् छुद्धिविवर्जितम् । उत्थितं स्फारतां यातं जगच्चित्रकरं मनः
How has that mind, which is called pure consciousness, which is devoid of impurity, arisen, expanded, and become the creator of the manifold world?
आकाशा हि त्रयो नाम विद्यन्ते विततान्तराः । चित्ताकाशश् चिदाकाशो भूताकाशस् तृतीयकः
Indeed, there are three kinds of space, which are extended and distinct: the space of mind, the space of consciousness, and the third, the elemental space.
एते हि सर्वसामान्यास् सर्वत्रैव व्यवस्थिताः । शुद्धचित्तत्त्वशक्त्या तु लब्धसत्तैकतां गताः
These are common to all and are established everywhere; through the power of pure consciousness, they attain the unity of existence.
सबाह्याभ्यन्तरस्थो यो वेत्ता सत्तावबोधकः । व्यापी समस्तभूतानां चिदाकाशस् स उच्यते
That which is both within and without, the knower, the revealer of being, pervading all beings—this is called the space of consciousness.
सर्वभूतहितस् स्रष्टा यः कलाकलनात्मकः । येनेदम् आततं सर्वं चित्ताकाशस् स उच्यते
That which is beneficial to all beings, the creator, consisting of the divisions of time and thought, by which all this is spread forth—this is called the space of mind.
दशदिङ्मण्डलाभोगैर् अव्युच्छिन्नवपुर् हि यः । भूतात्मा सो ऽयम् आकाशः पवनाब्दादिसंश्रयः
That which has an unbroken form extending through the ten directions, which is the essence of the elements, and is the support of wind, water, and so on—this is the elemental space.
आकाशचित्ताकाशौ द्वौ चिदाकाशवशोद्भवौ । चित् कारणं हि सर्वस्य कार्यौघस्य दिनं यथा
The spaces of mind and elemental space both arise under the influence of the space of consciousness; for consciousness is the cause of all effects, just as the day is the cause of all activities.
जडो ऽस्मि न जडो ऽस्मीति निश्चयो मलिनश् चितः । यस् तद् एव मनो विद्धि तेनाकाशादि भाव्यते
The mind that is uncertain, thinking 'I am inert, I am not inert,' is impure; know that this very mind is what gives rise to space and the other elements.