तस्मिन् प्रसर्पत्य् अङ्गेषु स्पर्शात् संविद् उदेति हि । पुष्टत्वात् सैति चित्ताख्याम् अन्तर्लीनजगद्भ्रमा
As it spreads through the limbs, awareness arises through contact; due to its fullness, it is called 'mind', in which the illusion of the world remains submerged within.
सेक्षणादिषु रन्ध्रेषु प्रसर्पन्ती बहिर्मयम् । नानाकारविकाराढ्यं रूपम् आत्मनि पश्यति
Flowing outward through the openings such as the eyes, it perceives within itself a form endowed with various shapes and modifications.
तत्स्थिरत्वात् तथैवाथ जाग्रद् इत्य् अवगम्यते । जाग्रत्क्रम इति प्रोक्तस् सुषुप्तादिक्रमं शृणु
Because of its steadiness, this is then understood as the waking state; this is called the waking sequence. Now listen to the sequence beginning with deep sleep.
मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपुः । शान्त आतिष्ठति स्वच्छो जीवधातुस् तदा त्व् असौ
When the body is not agitated by mind, action, or speech, then the vital principle remains calm, at rest, and pure.
समताम् आगतैर् वातैः क्षोभ्यते न हृदन्तरे । निर्वातसदने दीपो यथालोकैककारकः
When the inner airs have attained equilibrium, the heart is not disturbed—just as a lamp in a windless chamber shines solely by its own light.
ततस् सरति नाङ्गेषु संवित् क्षुभ्यति तेन नो । न चेक्षणादीन्य् आयाति रन्ध्राण्य् आयाति नो बहिः
Then consciousness does not move through the limbs, nor is it disturbed thereby; it does not reach the openings such as the eyes, nor does it go outward.
जीवो ऽन्तर् एव स्फुरति तैलसंविद् यथा तिले । शीतसंविद् धिम इव स्नेहसंविद् यथा घृते
The jīva shines within, like the awareness of oil within a sesame seed, like the awareness of cold in snow, or the awareness of oiliness in ghee.
जीवः कालकलां काञ्चित् तिष्ठञ् शान्ततयात्मनि । दशाम् आयाति सौषुप्तीं सौम्यवातां विचेतनाम्
The jīva, remaining as a subtle portion of time, abides in its own tranquility and enters the state of deep sleep, peaceful, with gentle breaths, and devoid of outward consciousness.
ज्ञात्वा चेतस्य् उपरते शाम्यन् व्यवहरन्न् अपि । जाग्रत्स्वप्नसुषुप्तेषु प्रबुद्धस् तुर्यवान् स्मृतः
Knowing the cessation of mental activity, even while engaging in worldly actions, one who is awake in waking, dream, and deep sleep is remembered as established in the fourth state.
सौषुप्तात् सोम्यतां यातैः प्राणैस् सञ्चाल्यते यदा । स जीवधातुस् सा संवित् ततश् चित्ततयोदिता
When the vital airs, having attained calmness as in deep sleep, are stirred, that is the life-principle; that is consciousness, which then arises as mind.
स्वान्तस्संस्थं जगज्जालं भागभागैः क्रमभ्रमैः । पश्यति स्वान्तर् एवाशु स्फारं बीजम् इव द्रुमम्
The network of the world, abiding within the inner self, is seen swiftly within, in parts and by gradual turns, just as a great tree is contained in a seed.
जीवधातुर् यदा वातैः किञ्चित् सङ्क्षोभ्यते भृशम् । तदोह्यते ऽम्बर इव पश्यत्य् आत्मनि खे गतिम्
When the life-principle is somewhat greatly agitated by the winds, then, like the sky being stirred, it perceives movement in the inner space of itself.
यदाम्भसा प्लाव्यते ऽसौ तदा वार्यादिसम्भ्रमम् । अन्तर् एवानुभवति स्वामोदं कुसुमं यथा
When it is flooded by water, then it experiences within itself the confusion of water and the like, and feels inner delight, like a flower.
यदा पित्तादिनाक्रान्तस् तदाग्न्यौष्ण्यादिसम्भ्रमम् । अन्तर् एवानुभवति स्फारं बहिर् इवाखिलम्
When seized by bile and the like, then it experiences within itself the confusion of fire, heat, and so on, intensely, as if all were outside.
रक्तापूर्णो रक्तवर्णान् देशकालान् बहिर् यदा । पश्यत्य् अनुभवात्मत्वात् तत्रैव च निमज्जति
When filled with blood, it sees externally places and times of red color, and, due to the nature of experience, it immerses itself right there.
सेवते वासनां यां तां सो ऽन्तः पश्यति निद्रितः । पवनैः क्षोभितो रन्ध्रैर् बहिर् अक्षादिभिर् यथा
Whatever impression it pursues, that it sees within while asleep; when agitated by the winds through the channels, it sees outwardly through the senses, as it were.
अनाक्रन्तेन्द्रियच्छिद्रो यद् अक्षुब्धो ऽन्तर् एव सः । संविदानुभवत्य् आशु स स्वप्न इति कथ्यते
When, with the sense-channels not engaged and undisturbed within, it swiftly experiences consciousness; this is called dream.
समाक्रन्तेन्द्रियच्छिद्रो यत् क्षुब्धो बाह्यसंविदा । परिपश्यति तज् जाग्रद् इत्य् आहुर् मतिमत्तमाः
When the channels of the senses are fully engaged and the mind is disturbed by external awareness, that state in which one perceives is called waking, according to those who are truly wise.
इति विदितवता त्वयाधुनान्तः प्रथितमहामतिनेह सत्यतास्था । असति जगति नैव भावनीया मृतिहृतिसंसृतिदोषभावनी या
Thus, now that you know this, O you of great intellect, abide in truth here; in this unreal world, do not entertain thoughts of death, sorrow, or the faults of transmigration.
दृढनिश्चयवच् चेतो यद् भावयति भूरिशः । तत्तां यात्य् अनलाश्लेषाद् अयःपिण्डो ऽग्निताम् इव
Whatever the mind repeatedly contemplates with firm resolve, that it becomes, just as a piece of iron, by contact with fire, takes on the nature of fire.
भावाभावग्रहोत्सर्गदृशश् चित्तेन कल्पिताः । नासत्या नापि सत्यास् ता मनश्चापलकारणाः
The notions of existence and non-existence, grasping and letting go, are all imagined by the mind; they are neither unreal nor real, but arise due to the fickleness of the mind.
मनो हि हेतुः कर्तृ स्यात् कारणं च जगत्स्थितेः । विश्वरूपतयैवेदं तनोति मलिनं मनः
Indeed, the mind is the cause, the doer, and the reason for the world's existence; by its very nature as the manifold universe, the mind alone spreads impurity.
मनो हि पुरुषो राम तन् नियोज्यं शुभे पथि । तज्जयैकान्तसाध्या हि सर्वा जगति भूतयः
O Rama, the mind itself is the person; therefore, it must be directed to the good path. For all beings in the world are certainly attained only through mastery of the mind.
शरीरं चेच् छरीरं स्यात् कथं शुक्रो महामतिः । अगमद् विविधं भेदं बहुदेहसमुद्भवम्
If the body were truly the body, how could the seminal essence, endowed with great intelligence, enter into various divisions and give rise to many bodies?
तस्माच् चित्तं हि पुरुषश् शरीरं चित्तम् एव हि । यन्मयं च भवत्य् एतत् तद् अवाप्नोत्य् असंशयम्
Therefore, the mind is truly the person, and the body is only the mind; whatever this is composed of, that it surely attains, without doubt.
यद् अतुच्छम् अनायासम् अनुपाधि गतभ्रमम् । यत्नात् तदनुसन्धानं कुरु तत्तां च यास्यसि
That which is not false, effortless, free from conditions, and devoid of confusion—diligently contemplate that, and you will attain the truth.
अभिपतति मनस्स्थितिं शरीरं न तु वपुराचरितं मनः प्रयाति । अभिपततु तवात्र तेन सत्यं सुभग मनः प्रजहात्व् असत्यम् अन्यत्
The state of mind approaches the body, but not the form; the mind departs, not the body. Let your mind here approach the truth, O fortunate one, and let it abandon all that is untrue.
दिक्कालाद्यनवच्छिन्ने तते नित्ये निरामये । म्लाना संविन् मनोनाम्नी कुतः केयम् उपस्थिता
In that which is not limited by direction, time, or anything else, which is eternal and free from affliction—how has this faded awareness, called mind, arisen here?
यस्माद् अन्यन् न नामास्ति न भूतं न भविष्यति । कुतः कीदृक् कथं तस्य कलङ्कः कुत्र विद्यते
Since there is nothing other than That—no past, no future—how, of what kind, in what way, and where could any stain exist in That?
साधु राम त्वया प्रोक्तं जाता ते मोक्षभागिनी । मतिर् उत्तमनिष्ष्यन्दा नन्दनस्येव मञ्जरी
Well said, O Rama! You have now attained a mind fit for liberation, flowing with supreme discernment, like a blossom in the garden of delight.