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.
पिञ्छभ्रान्तिर् यथा व्योम्नि पयस्य् आवर्तधीर् यथा । प्रतिभासकलामात्रं मनो जीवस् तथात्मनि
Just as the movement of a feather appears in the sky, or a whirlpool forms in water, so too is the mind and the individual soul merely a glimmer of appearance within the Self.
यद् एतन् मनसो रूपम् उदितं मननात्मकम् । ब्राह्मी शक्तिर् असौ तस्माद् ब्रह्मैव तद् अरिन्दम
That which is the form of the mind, arising as the faculty of thought—this is the divine power; therefore, O conqueror of foes, it is verily Brahman.
इदं तद् अहम् इत्य् एव विभागः प्रतिभासजः । मनसो ब्रह्मणो ऽन्यत्वे मोहः परमकारणम्
The notion 'this is I'—such division arises from mere appearance; the idea that mind and Brahman are different is the supreme cause of delusion.
यद् यच् चैतन्मननता किञ्चित् सदसदात्मकम् । शब्दितं सर्वशक्तेस् सा शक्तिर् ब्रह्मैव तां विदुः
Whatever is of the nature of thought, whether existent or nonexistent, and whatever is named—all powers are that power; know that power to be Brahman.
मनस्सत्तात्मकं नाम यद् एतन् मनसि स्थितम् । तज् जातं प्रतिभासेन तेनैवान्येन नश्यति
That which is called the existence of the mind, which abides in the mind, is produced by appearance, and by that very appearance it ceases, not by any other.
प्रतियोगिव्यवच्छेदसङ्ख्यारूपादयश् च ये । मनश्शब्दैः प्रकल्प्यन्ते ब्रह्मजान् ब्रह्म विद्धि तान्
Whatever distinctions such as opposition, limitation, number, and form are imagined by the word 'mind,' know them, O knower of Brahman, to be Brahman.
यथा यथास्य मनसः प्रतिभासः प्रवर्तते । तथा तथैव भवति दृष्टान्तो ऽत्र किलैन्दवाः
As the appearance of this mind unfolds, so exactly does it become; the example here is indeed that of the moon.
स्वयम् अक्षुब्धविमले यथा स्पन्दो महाम्भसि । संसारकारणं जीवस् तथायं परमात्मनि
Just as, in the vast, undisturbed, pure water, a ripple arises by itself, so is the individual soul the cause of worldly existence in the Supreme Self.
ज्ञस्य सर्वचिता राम ब्रह्मैवावर्तते सदा । कल्लोलोर्मितरङ्गोघैर् अब्धेर् जलम् इवात्मनि
O Rama, for the knower, all consciousness is always Brahman alone, just as the waves, surges, and ripples are nothing but water in the ocean itself.
द्वितीया नास्ति सत्तैव नामरूपक्रियात्मिका । परे नानातरङ्गे ऽब्धौ कल्पनेव जलेतरा
There is no second existence; only being itself, which appears as name, form, and activity, just as the diversity of waves in the ocean is imagined as different from water.