रुदितं यन् महाक्रन्दं पुंसा बह्वस्रु राघव । तद् भोगजालं त्यजता मनसा रोदनं कृतम्
The weeping, the loud cries, and the many tears shed by a man, O Rāghava, are the lamentations made by the mind as it abandons the web of enjoyments.
अर्धप्राप्तविवेकस्य न प्राप्तस्यामलं पदम् । चेतसस् त्यजतो भोगान् परितापो भृशं भवेत्
For one whose discernment is only half attained and who has not reached the stainless state, if the mind abandons enjoyments, there arises intense distress.
रुदताङ्गानि दृष्टानि कारुण्येनावबोधिना । कष्टम् एतानि सन्त्यज्य किं प्रयामीति चेतसा
When limbs are seen weeping by one who is awakened through compassion, the mind wonders, 'Alas, having abandoned these, where shall I go?'
अर्धप्राप्तविवेकस्य न प्राप्तस्यामलं पदम् । चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते
For one whose discernment is only half attained and who has not reached the stainless state, if the mind abandons the limbs, indeed the distress increases.
हसितं यत् तद् आनन्दि पुंसा मदवबोधतः । परिप्राप्तविवेकेन तत् तुष्टं राम चेतसा
The laughter that arises in a person from the intoxication of awakening, O Rama, is the satisfaction of a mind endowed with complete discernment.
परिप्राप्तविवेकस्य त्यक्तसंसारसंसृतेः । चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते
For one who has attained complete discernment and abandoned the cycle of worldly existence, when the mind lets go of forms, bliss indeed increases.
हसताङ्गानि दृष्टानि पुंसा यान्य् उपहासतः । तानि दृष्टानि मनसा विप्रलम्भप्रदानि हि
When the limbs are seen laughing in a person out of mockery, those forms perceived by the mind indeed bring about deception.
मिथ्याविकल्परचितैर् विप्रलब्धम् अहं चिरम् । इत्य् अङ्गान्य् उपहासेन दृष्टानि स्वानि चेतसा
For a long time I was deceived by false imaginations constructed by delusion; thus, with mockery, my own limbs are seen by my mind.
मनः प्राप्तविवेकं हि विश्रान्तं वितते पदे । प्राक्तनीं दीनतां धीरं हसत् पश्यति दूरतः
The mind that has attained discernment and rests in the infinite state, calmly beholds its former wretchedness from afar, laughing.
यदासौ समवष्टभ्य मया पृष्टः प्रयत्नतः । तद् विवेको बलाच् चित्तम् आदत्त इति दर्शितम्
When he was carefully questioned by me, that discernment forcibly seized the mind, as has been shown.
यद् अङ्गानि विशीर्णानि गतान्य् अन्तर्धिम् अग्रतः । तच् चित्तेन विनार्थेच्छाश् शाम्यन्तीति प्रदर्शितम्
When the limbs have fallen apart and vanished from sight, it is shown that, without the mind's desire for objects, they come to rest.
सहस्रनेत्रहस्तत्वं यत् पुंसः परिवर्णितम् । तद् अनन्ताकृतित्वं हि चेतसः परिदर्शितम्
The description of a man with a thousand eyes and arms illustrates the mind's capacity for infinite forms.
यद् आत्मनि प्रहारौघैः पुमान् प्रहरति स्वयम् । तत् तत्कुकल्पनाघातैः प्रहरत्य् आत्मनो मनः
When a person strikes himself with repeated blows, it is the mind that strikes itself with imagined blows.
पलायते यत् पुरुषस् स्वात्मनः प्रहरन् स्वयम् । स्ववासनाप्रहारेभ्यस् तन् मनः प्रपलायते
When a person flees from himself, striking himself, it is the mind that flees from its own impulses and strikes.
स्वयं प्रहरति स्वान्तं स्वयम् एव स्वयेच्छया । पलायते स्वयं चैव पश्याज्ञानविजृम्भितम्
He strikes his own mind by his own will, and he himself flees; see how ignorance manifests.
स्ववासनोपतप्तानि सर्वाण्य् एव मनांसि हि । स्वयम् एव पलायन्ते गन्तुम् उत्कानि तत् पदम्
All minds, scorched by their own tendencies, flee by themselves, eager to reach that state.
यद् इदं विततं दुःखं तत् तनोति स्वयं मनः । स्वयम् एवातिखिन्नात्म पुनस् तस्मात् पलायते
This widespread suffering is produced by the mind itself; and when the self is greatly afflicted, it again flees from it.
सङ्कल्पवासनाजाले स्वयम् आयाति बन्धनम् । मनो लालामयैर् वालैः कोशकारक्रिमिर् यथा
Within the net of desires and mental impressions, bondage arises by itself; the mind, with threads spun from its own fancies, binds itself like a silkworm weaving its cocoon.
यथानर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् । भावि दुःखम् अपश्यन् स्वं दुर्लीलाभिर् इवार्भकः
Just as a restless child plays and encounters misfortune, unaware of the suffering to come, so too does the mind engage in its own difficult games, not seeing the future pain.
अपश्यन् काष्ठरन्ध्रस्थवृषणाक्रमणं यथा । कीलोत्पाटी कपिर् दुःखम् एतीदं हि मनस् तथा
Just as a monkey, not noticing the danger of its testicles caught in a hole in wood, brings itself pain by trying to pull them out, so too does the mind bring suffering upon itself.
चिरपालनया चेतश् चिरभावनया तथा । अभ्यासात् स्वस्थताम् एत्य न भूयः परिशोचति
Through long practice and sustained contemplation, the mind attains stability; having reached its own natural state by repeated effort, it no longer grieves.
मनःप्रमादाद् वर्धन्ते दुःखानि गिरिकूटवत् । तद्वशाद् एव नश्यन्ति सूर्यस्याग्रे हिमं यथा
Through negligence of the mind, sufferings increase like peaks of a mountain; yet, under its control, they vanish just as snow melts before the sun.
यावज्जीवम् अनिन्द्यया वरमते शास्त्रार्थसञ्जातया पाल्यं वासनया मनो हि मुनिवन् मौनेन रागादिषु । पश्चात् पावनपावनं पदम् अजं तत् प्राप्यते शीतलम् यत्संस्थेन न शोच्यते पुनर् अलं पुंसा महापत्स्व् अपि
Throughout life, the mind must be guarded by noble resolve born from understanding scripture, and by the practice of restraint in passions, as sages do through silence; afterwards, one attains the pure, cooling, unborn state, which, once established, protects a person even in great calamities from sorrow.
चित्तम् एतद् उपायातं ब्रह्मणः परमात् पदात् । अतन्मयं तन्मयं च तरङ्गस् सागराद् इव
This mind has reached the supreme state of Brahman; becoming one with That, just as a wave merges into the ocean.
प्रबुद्धानां मनो राम ब्रह्मैवेह न चेतरत् । जलसामान्यबुद्धीनाम् अब्धेर् नान्यस् तरङ्गकः
For those awakened, O Rama, the mind here is nothing but Brahman, not anything else; just as for those with ordinary understanding, a wave is not different from the ocean.
मनो रामाप्रबुद्धानां संसारभ्रमकारणम् । अपश्यतो ऽम्बुसामान्यम् अन्यताम्बुतरङ्गयोः
O Rama, for those who have not awakened, the mind is the cause of wandering in worldly existence, just as one who does not see the common nature of water perceives difference between the waves and the water.
अप्रबुद्धधियां पक्षे तत्प्रबोधाय केवलम् । वाच्यवाचकसम्बन्धकृतो भेदः प्रकल्प्यते
For those whose understanding is not awakened, only for the sake of their awakening, the distinction created by the relation of word and meaning is imagined.
सर्वशक्ति परं ब्रह्म नित्यम् आपूर्णम् अव्ययम् । न तद् अस्ति न तस्मिन् यद् विद्यते विततात्मनि
The supreme Brahman is all-powerful, eternal, complete, and imperishable; there is nothing that exists apart from That, nor is there anything within That which is not the all-pervading Self.
सर्वशक्तिर् हि भगवान् यैव तस्मै हि रोचते । शक्तिस् ताम् एव विततां प्रकाशयति सर्वगः
Indeed, whatever power is pleasing to that all-pervading Lord, He manifests that very power; the all-pervading One reveals that power alone, spread everywhere.
चिच्छक्तिर् ब्रह्मणो राम शरीरेष्व् अभिदृश्यते । स्पन्दशक्तिश् च वातेषु जडशक्तिस् तथोपले
O Rama, the consciousness-power of Brahman is seen in bodies; the power of vibration in winds; and inert power likewise in stones.