मनो नाम शरीरं हि जगतस् सकलस्य च । आत्मशक्तिश् चिद् अस्यात्मा न नश्यति कदाचन
The mind is called the body of the entire world; its essence is the power of the Self, which is consciousness, and this never perishes at any time.
यो ऽसाव् आत्मा महाप्राज्ञ नश्यतीत्य् अवगच्छसि । न नश्यति कदाचिद् स किं मुधा परितप्यसे
You believe that this Self, the supremely wise, perishes; but it never perishes at any time—why do you grieve in vain?
विशीर्णे ऽभ्रे यथा वातश् शुष्के ऽब्जे षट्पदो यथा । यात्य् अनन्तपदं व्योम तथात्मा देहसङ्क्षये
Just as the wind passes through a broken cloud, or a bee leaves a dried lotus and goes into the endless sky, so does the Self depart when the body is destroyed.
संसारे ऽस्मिन् विहरतो मनो ऽपि हि न नश्यति । ज्ञानाग्निना विना जन्तोर् आत्मनाशे तु का कथा
Even while one wanders in this world, the mind does not perish; without the fire of knowledge, the destruction of the Self is not even a topic for discussion.
यः कुण्डबदरन्यायो यो घटाकाशयोः क्रमः । स्थितिर् देहात्मनोस् सैव सविनाशाविनाशयोः
The analogy of the jar and the berry, and the sequence of the space within the jar, applies likewise to the existence of body and Self—whether perishable or imperishable.
बदरं हस्तम् आयाति यथा स्फुटति कुण्डके । आत्मा गगनम् आयाति तथा चलति देहके
Just as a berry enters the hand and bursts in the jar, so the Self enters the sky and moves within the body.
कुम्भे गच्छत्य् अकुम्भत्वं कुम्भाकाशो यथाम्बरे । तिष्ठत्य् एवम् अयं देही देहे क्षीणे निरामयः
When the jar is gone, its space remains as the space of the sky; likewise, when the body is exhausted, the embodied one remains, free from affliction.
मनो देहो हि जन्तूनां देशकालतिरोहितः । मुहुर् मृतिपटाच्छन्नश् शेते किं परिदेवना
The mind and body of creatures are concealed from place and time; repeatedly covered by the veil of death, they lie dormant—why lament?
देशकालतिरोधाने मूढो ऽपि मरणे नरः । किं बिभेति महाबाहो नेह नश्यति कश्चन
Even the ignorant man, when place and time are concealed at death, why should he fear, O mighty-armed one? No one perishes here.
अतस् त्वं वासनां राम मिथ्यैवाहम् इति स्थिताम् । त्यज पक्षीश्वरो व्योमगमनोत्क इवाण्डकम्
Therefore, O Rama, abandon the notion 'I am this'—a mere fancy—just as the lord of birds, eager to fly the sky, leaves behind the eggshell.
यैषा हि मानसी शक्तिर् इष्टानिष्टानुबन्धिनी । अनयेदं मुधा भ्रान्त्या स्वप्नवत् परिकल्पितम्
For this is a mental power, binding one to what is desired and undesired; by it, through delusion, this world is imagined in vain, like a dream.
अविद्यैषा दुरन्तैषा दुःखायैषा हि वर्धते । अपरिज्ञायमानैषा तनोतीदम् असन्मयम्
This is ignorance, difficult to cross, the cause of suffering; when not recognized, it gives rise to this illusory world.
एषा कुड्यवद् आकाशं तुषारम् अनलं यथा । परिपश्यति विभ्रान्ता स्वरूपस्य स्वभावतः
Deluded by it, one perceives space as if it were a wall, frost as fire, all due to the inherent nature of one's own being.
असद् एवेदम् आरम्भमन्थरं सद् इवोत्थितम् । कल्पितं जगद् आभोगि दीर्घस्वप्न इवैतया
This world, seemingly substantial, is in truth insubstantial, arising sluggishly like something real; it is conjured up by this power, like a long dream.
भावनामात्रम् एवास्यास् स्वरूपं कर्तृतां गतम् । जगताम् आकुलं चक्षुर् व्योम्नि पिञ्छकताम् इव
Its very essence is mere imagination, assuming the role of doer; it makes the eyes of the world restless, like a peacock's plume fluttering in the sky.
लयम् अस्यास् स्वरूपं त्वं नय राम विचारणात् । यथा हिमशिलायास् तु तपनाद् दिवसाधिपः
Lead this power to dissolution, O Rama, through inquiry—just as the sun, lord of the day, melts a block of ice.
हिमाभावार्थिनो ऽर्कस्य स्वोदयेन हितं यथा । सिध्यत्य् एवं विचारेण मनोनाशार्थिनो ऽर्थितम्
Just as the rise of the sun benefits those seeking the disappearance of frost, so too, through inquiry, is fulfilled the aim of one seeking the dissolution of the mind.
अविद्या सम्प्रवृत्ता हि विततानर्थदुर्गमा । नानेन्द्रजालकलणं शाम्बरी हेम वर्षति
Ignorance has arisen, spreading a web of misfortune and difficulty; like a magician’s illusion, it showers golden rain.
स्वविनाशक्रियां चैतां मन एव करोत्य् अलम् । मनो ह्य् आत्मवधं नाम नाटकं परिनृत्यति
The mind itself performs its own destruction; indeed, the mind dances the drama called self-slaughter.
आत्मानम् ईक्षते चेतस् स्वविनाशाय केवलम् । न हि जानाति दुर्बुद्धिर् विनाशं प्रत्युपस्थितम्
The mind perceives itself only for its own ruin; the misguided intellect does not recognize the destruction approaching.
असङ्कल्पनमात्रेण स्वविकल्पदशाम् इदम् । मनस् संसाधयत्य् आशु क्लेशो नात्रोपयुज्यते
By mere absence of conceptualization, the mind quickly attains its own state of freedom from conceptualization; suffering does not arise here.
स्वं विकल्प्य विकल्प्याशु विवेकोपहितं मनः । सन्त्यज्य रूपम् आरम्भि करोत्य् आत्मावबोधनम्
By swiftly discarding its own conceptualizations, the mind, aided by discernment, abandons its form and initiates self-realization.
महोदयो मनोनाशो महोत्पातो ऽस्य तूदयः । मनोनाशे प्रयत्नं त्वं कुरु मा मनसो जवे
The destruction of the mind is a great awakening, a mighty upheaval; strive for the dissolution of the mind, do not pursue its speed.
अविरलसुखदुःखवृक्षषण्डे विषमकृतान्तमहोरगे वने ऽस्मिन् । प्रभुर् इदम् अखिले विवेकहीनं सुभग मनो महद् आपदेकहेतुः
In this forest, dense with trees of uninterrupted pleasure and pain, and dangerous with the serpent of death, the mind, lacking discernment, is the master of all and the sole cause of great calamity.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
After the sage spoke thus, the day moved toward evening and the sun set; the assembly, having offered salutations, departed to bathe, and went together with the sun’s rays to the darkening hour.
परस्माद् उत्थितं चेतः कणो लोल इवार्णवात् । स्फारताम् एत्य भुवनं तनोतीदम् इतस् ततः
The mind, arising from the Supreme, like a restless drop from the ocean, expands and spreads this world here and there.
ह्रस्वं दीर्घीकरोत्य् आशु दीर्घं नयति खर्वताम् । स्वतां नयत्य् अन्यद् अलं स्वं तथैवान्यताम् अपि
It quickly makes the small appear large and the large seem small; it turns what is its own into something else, and likewise makes what is other into its own.
प्रादेशमात्रम् अपि यद् वस्तु भावनयैव तत् । स्वयं सम्पन्नयैवाशु करोत्य् अद्रीन्द्रभासुरम्
Whatever thing, even as small as a span, the mind imagines, it swiftly makes it, by its own power, shine like a great mountain.
लब्धप्रतिष्ठं परमात् पदाद् उल्लसितं मनः । निमेषेणैव संसारान् करोति न करोति च
The mind, having gained a footing and arisen from the highest state, in a mere instant creates and dissolves worlds.
यद् इदं दृश्यते किञ्चिज् जगत् स्थास्नु चरिष्णु च । सर्वं सर्वप्रकाराढ्यं चित्ताद् एतद् उपागतम्
Whatever is seen here in this world, whether moving or unmoving, all of it, in every form, has arisen from the mind.