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.
द्रवशक्तिर् अथाम्भस्सु तेजश्शक्तिस् तथानले । शून्यशक्तिर् अथाकाशे भावशक्तिर् भवस्थितौ
The power of liquidity is in water; the power of fire in flames; the power of emptiness in space; and the power of being in the existence of things.
ब्रह्मणस् सर्वशक्तेर् हि दृश्यते दशदिग्गता । नाशशक्तिर् विनाश्येषु शोकशक्तिश् च शोकिषु
The power of Brahman, which is all-pervading, is seen in all directions: the power of destruction in perishable things, and the power of sorrow in those who grieve.
आनन्दशक्तिर् मुदिते वीर्यशक्तिर् महाभटे । सर्गेषु सर्गशक्तिश् च कल्पान्ते सर्वहारिता
The power of bliss is in the joyful, the power of strength in the mighty warrior; the power of creation in created beings, and at the end of an age, the power that absorbs all.
फलपुष्पलतापत्त्रशाखाविटपपर्ववान् । वृक्षबीजे यथा वृक्षस् तथेदं ब्रह्मणि स्थितम्
Just as a tree, with its fruits, flowers, creepers, leaves, branches, boughs, and joints, abides within the seed of the tree, so too does this world abide within Brahman.
प्रतिभासवशाद् एव मध्यस्थं चित्त्वजाड्ययोः । जीवेतराभिधं चित्तम् अन्तर् ब्रह्मणि दृश्यते
By the force of appearance alone, between consciousness and inertness, the mind—called the individual soul—seems to be seen within Brahman.
नानातरुलतागुल्मजालपल्लवशालयः । यथर्तौ शक्तयस् तद्वज् जीवेहा ब्रह्मणि स्थिताः
Just as, in a tree, various creepers, thickets, clusters, and shoots reside, so too do the powers of the individual soul dwell in Brahman.
व्युप्तसर्वर्तुकुसुमा क्ष्मा देशविधिभेदतः । यथा ददाति पुष्पाणि तथा चित्तानि लोककृत्
Just as the earth, according to the laws of place and season, produces flowers of various kinds, so too do minds create the worlds.
क्वचित् काश्चित् कदाचिच् च तस्माद् आयान्ति शक्तयः । देशकालात् तु वैचित्र्यात् क्ष्मातलाद् इव शालयः
At certain times, in certain places, certain powers arise; due to the diversity of place and time, like rice plants from the surface of the earth.
निर्विकल्पकचिन्मात्रनामाविज्ञातकल्पनम् । ब्रह्मैवेदम् अहं त्वं च जगदाशाश् च राघव
This alone is Brahman—named pure, undifferentiated consciousness, free from imagined concepts—this I, you, the world, and all directions, O Raghava.
स आत्मा सर्वगो राम नित्योदितमहावपुः । यन् मनाङ्मननां शक्तिं धत्ते तन् मन उच्यते
That Self, O Rama, pervades all, ever manifesting as the great form; whatever power of thought it assumes, that is called the mind.