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.
मोक्षे तु नान्यथा प्राप्तिर् इति भावितचेतसः । स्वां दृष्टिं प्रविवृण्वन्तस् स्थितास् स्वनियमभ्रमैः
Believing that liberation cannot be attained otherwise, they expound their own perspective, remaining steadfast in their chosen disciplines and convictions.
वेदान्तवादिनो बुद्ध्या ब्रह्मेदम् इति रूढया । युक्तिं शमदमोपेतां निर्णीय परिकल्प्य च
The Vedānta teachers, with their intellect firmly established in the idea that 'all this is Brahman,' determine and construct their doctrine, supported by reasoning and the practices of tranquility and self-control.
मुक्तौ तु नान्यथा प्राप्तिर् इति भावितचेतसः । स्वां दृष्टिं प्रविवृण्वन्तस् स्थितास् स्वनियमभ्रमैः
Believing that liberation cannot be attained otherwise, they expound their own perspective, remaining steadfast in their chosen disciplines and convictions.
विज्ञानवादिनो बुद्ध्या स्फुरत्स्वभ्रमरूपया । स्वां दृष्टिं प्रविवृण्वन्ति स्वैर् एव नियमभ्रमैः
The followers of the doctrine of consciousness, with an intellect manifesting in the form of their own concepts, expound their own perspective, each according to their own chosen disciplines and convictions.
आर्हतादिभिर् अन्यैश् च स्वयाभिमतयेच्छया । चित्राश् चित्रसमाचाराः कल्पिताश् शास्त्रदृष्टयः
Others, such as the Ārhatas and various groups, according to their own preferences and desires, construct diverse doctrines and practices, each with their own distinctive ways.
निर्निमित्तोत्थसौम्याम्बुबुद्बुदौघैर् इवोत्थितैः । स्वनिश्चयैर् इतिप्रौढैर् नानाकारा हि रीतयः
Just as clusters of bubbles arise from calm, causeless water, so too do the various doctrines, each firmly held, arise in many forms from individual convictions.
सर्वासाम् एव चैतासां रीतीनाम् एक आकरः । मनो नाम महाबाहो मणीनाम् इव सागरः
O mighty-armed one, the mind is the single source of all these doctrines, just as the ocean is the source of all jewels.
न निम्बेक्षू कटुस्वादू शीतोष्णौ नेन्दुपावकौ । यद् यथा मनसाभ्यस्तम् उपलब्धं तथैव तत्
Neither are neem fruits inherently bitter, nor are heat and cold, nor moon and fire; whatever is perceived is exactly as it is conceived by the mind.
यस् त्व् अकृत्रिम आनन्दस् तदर्थं प्रयतेत वै । मनस् तन्मयतां नेयं तेनासौ समवाप्यते
One should strive for that uncontrived bliss; the mind must be led to become absorbed in it, and thus it is attained.
दृश्यं संसारडिम्बस्थं तुच्छं परिजहन् मनः । तज्जाभ्यां सुखदुःखाभ्यां नावशः परिकृष्यते
Abandon the mind’s attachment to the insubstantial world of appearances; through pleasure and pain arising from it, one is helplessly dragged along.
अपवित्रम् असद्रूपं मोहनं भयकारणम् । दृश्यम् आभासम् आभोगि बन्धं मा भावयानघ
Do not regard the visible as impure, unreal, delusive, or a cause of fear; do not imagine bondage in these mere appearances, O sinless one.
मायैषा सा ह्य् अविद्यैषा भावनैषा भयावहा । संविदस् तन्मयत्वं यत् तत् कर्मेति विदुर् बुधाः
This is māyā, this is ignorance, this is imagination, and it brings fear; what is called action by the wise is the mind’s identification with it.
द्रष्टुर् दृश्यैकतानत्वं विद्धि त्वं मोहनं मनः । भ्रमायैव च तन् मिथ्या महीमक्कोलकर्मवत्
Know that the merging of seer and seen is the mind’s delusion; it is false, merely for confusion, like the actions of a child playing with earth.
दृश्यतन्मयता यैषा स्वभावस्यानुभूयते । संसारमदिरा सेयम् अविद्येत्य् उच्यते बुधैः
This absorption in the seen is experienced as the nature of the self; this is the intoxicating liquor of worldly existence, which the wise call ignorance.
अनयोपहतो लोकः कल्याणं नाधिगच्छति । भास्वरं तपनालोकं पटलान्धेक्षणो यथा
The world afflicted by this does not attain auspiciousness, just as one with blinded eyes cannot perceive the radiant light of the sun.
स्वयम् उत्पद्यते सा च सङ्कल्पाद् व्योमवृक्षवत् । असङ्कल्पनमात्रेण स्वयम् एव विनश्यति
It arises by itself from imagination, like a tree in the sky; and with the mere absence of imagination, it ceases by itself.
असङ्कल्पनमात्रेण भावनायां महामते । क्षीणायां स्वप्रसादेन विमर्शेन विलासिना
O wise one, when imagination is weakened merely by non-conceptualization, through one's own clarity and discriminating awareness, it dissolves.
असंसङ्गे पदार्थेषु सर्वेषु स्थिरतां गते । सत्यदृष्टौ प्रसन्नायाम् असत्ये क्षयम् आगते
When there is detachment from all objects and steadfastness is attained, when true perception is clear and the unreal has come to an end,
निर्विकल्पचिदच्छात्मा स आत्मा समवाप्यते । नासत्ता यस्य नो सत्ता न सुखं नापि दुःखिता
Then, the pure consciousness that is without distinctions—that is the Self—is attained, in which there is neither non-existence nor existence, neither pleasure nor pain.
केवलं केवलीभावो यस्यान्तर् उपलभ्यते । अभव्यया भावनया न चित्तेन्द्रियदृष्टिभिः
That state in which only pure being is experienced within, not through imagination, nor by the perceptions of mind or senses,