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.
पूर्वापरविचारार्थतत्परेयं मतिस् तव । सम्प्राप्स्यति पदं प्रोच्चैर् यत् प्राप्तं शङ्करादिभिः
Your mind, intent on examining what is prior and what is subsequent, will reach that exalted state which has been attained by Shiva and others.
प्रश्नस्यास्य तु ते राम न कालस् तव सम्प्रति । सिद्धान्तः कथ्यते यत्र तत्रायं प्रश्न उच्यते
But, Rama, now is not the time for this question of yours; when the conclusion is being stated, then this question will be addressed.
सिद्धान्तकाले भवता प्रष्टव्यो ऽहम् इदं पदम् । करामलकवत् तेन सिद्धान्तस् ते भविष्यति
At the time of the conclusion, you should ask me about this matter; then, like an amalaki fruit in the palm of your hand, the conclusion will be clear to you.
सिद्धान्तकाले प्रश्नोक्तिर् एषा तव विराजते । प्रावृष्य् एव हि केकोक्तिर् युक्ता शरदि हंसगीः
Your question shines forth at the time of conclusion, just as the call of the cuckoo is fitting in the rainy season, and the song of the swan in autumn.
सहजो नीलिमा व्योम्नि शोभते प्रावृषः क्षये । प्रावृषि त्व् अतनूदग्रपयोदपटलोत्थितः
The natural blueness in the sky is beautiful at the end of the rains; but during the rains, it arises from the mass of dense, bodiless clouds.
अयं प्रकृत आरब्धो मनोनिर्णय उत्तमः । यद्वशाज् जनताजन्म तद् आकर्णय सुव्रत
Now this excellent inquiry into the mind has been begun; listen, O noble one, to how all beings are born by its power.
एवं प्रकृतिर् एवेयं मनोमननधर्मिणी । कर्मेति राम निर्णीतं सर्वैर् एव मुमुक्षुभिः
Thus, this very nature, which is of the character of mental activity, is called 'action', O Rama, as determined by all seekers of liberation.
शृणु लक्षणभेदेन तन् नानानामतां कथम् । वाग्मिनां वदतां यातं चित्राभिश् शास्त्रदृष्टिभिः
Hear how, through differences in definition, it has come to be regarded in various ways by eloquent speakers, who express themselves with diverse scriptural viewpoints.
यं यं भावम् उपादत्ते मनो मननचञ्चलम् । तं तम् एति घनामोदमध्यस्थः पवनो यथा
Whatever state the restless mind adopts, it attains that, just as the wind, situated among fragrant clouds, takes on their scent.
ततस् तम् एव निर्णीय तम् एव च विकल्पयन् । अन्तस् तया रञ्जनया रञ्जयन् स्वाम् अहङ्कृतिम्
Then, having determined that very thing and imagining it, one colors one's own sense of self inwardly with that coloring.