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.
तन्निश्चयम् उपादाय तत्रैव रसम् ऋच्छति । तन्मयत्वं शरीरे तु ततो बुद्धीन्द्रियेष्व् अपि
Taking up that conviction, one experiences its flavor right there; then, in the body and even in the intellect and senses, one becomes identified with it.
यन्मयं हि मनो राम देहस् तदनु तद्वशात् । तत्ताम् आयाति गन्धान्तः पवनो गन्धताम् इव
For, O Rama, the body is indeed formed by the mind; it follows the mind and is subject to it, just as wind, entering into fragrance, takes on the quality of scent.
बुद्धीन्द्रियेषु वल्गत्सु कर्मेन्द्रियगणस् ततः । स्फुरति स्वत एवोर्वीरजो लोल इवानिले
When the senses of knowledge are active, then, O hero, the group of organs of action also stirs of itself, like dust moving restlessly in the wind.
कर्मेन्द्रियगणे क्षुब्धे स्वशक्तिं प्रथयत्य् अलम् । कर्म निष्पद्यते स्फारं पांसुजालम् इवानिलात्
When the group of organs of action is agitated, it fully manifests its own power; action is then accomplished extensively, like a cloud of dust raised by the wind.
एवं हि मनसः कर्म कर्मबीजं मनस् स्मृतम् । अभिन्नैवैतयोस् सत्ता यथा कुसुमगन्धयोः
Thus, action arises from the mind; the mind is said to be the seed of action. Their existence is inseparable, like the fragrance and the flower.
यादृशं भावम् आदत्ते दृढाभ्यासवशान् मनः । तथा स्पन्दो ऽस्य कर्माख्यस् तथा शाखा विमुञ्चति
Whatever disposition the mind adopts through the force of firm practice, in that very way its movement, called action, proceeds and branches out.
तथा क्रियां तत्फलदां निष्पादयति चादरात् । ततस् तद् एव चास्वादम् अनुभूयाशु बध्यते
In this way, it diligently performs the action that yields its result; then, quickly experiencing that very taste, it becomes bound to it.
यं यं भावम् उपादत्ते तत् तद् वस्त्व् इति विन्दति । तच् छ्रेयो ऽन्यत् तु नास्तीति निश्चयो ऽस्य प्रजायते
Whatever state the mind assumes, it perceives that as the true object; it forms the conviction that this alone is the highest good and nothing else.
धर्मार्थकाममोक्षार्थं प्रयतन्ते सदैव हि । मनांसि दृढभावानि प्रतिपत्त्या स्वयैव हि
Indeed, minds that are firmly established by their own understanding always strive for righteousness, wealth, pleasure, or liberation.
मनोभिः कापिलानां तु प्रतिपत्तिं निजाम् अलम् । उररीकृत्य निर्णीय कल्पिताश् शास्त्रदृष्टयः
The Kapila philosophers, by means of their minds, firmly establish and determine their own doctrine, and the views found in their scriptures are thus conceived and constructed.