मनसो ऽभ्युदयो नाशो मनोनाशो महोदयः । ज्ञमनो नाशम् अभ्येति मनो ऽज्ञस्य विवर्धते
The rise and fall of the mind is the rise and fall of all; the destruction of the mind is the great attainment. Knowledge leads to the dissolution of the mind, while ignorance causes the mind to grow.
मनोमात्रं जगच्चक्रं मनः पर्वतमण्डलम् । मनो व्योम मनो देहो मनो मित्रं मनो रिपुः
The world-wheel is nothing but mind; the mountain ranges are mind; the sky is mind; the body is mind; friend is mind; enemy is mind.
विकल्पकलुषा या स्याच् चित्तत्त्वस्यात्मविस्मृतिः । मन इत्य् उच्यते सेयं वासना भवभागिनी
That impurity of imagination, which is the forgetting of the true nature of consciousness, is called 'mind'; this very tendency, which brings about worldly existence, is known as vāsanā.
चेत्यानुपातकलितं चिन्मात्रेतिक्षताभिधम् । मनाग् विकल्पकलुषं चित्तत्त्वं जीव उच्यते
Consciousness, tinged with the sequence of perceptions and slightly tainted by imagination, is called the individual soul (jīva), which is but the essence of mind.
चेत्यप्रपतितं रूढसञ्ज्ञम् अज्ञत्वम् आगतं । तद् एवाधिकविस्तारं कल्प्यते तन्मनस्तया
That which, having fallen under the sway of perceptions, has acquired a fixed identity and entered into ignorance, expands further and is imagined as the state of mind.
नात्मा संसारपुरुषो न शरीरं न शोणितम् । जडं सर्वं शरीरादि देही खवद् अलेपकः
The self is not the person of worldly existence, nor the body, nor the blood; all things such as the body are inert, while the embodied one is like space, untouched.
शरीरे कणशः कृत्ते नास्त्य् अन्यद् रुधिरादिकात् । निर्भिन्ने कदलीस्तम्भे नास्त्य् अन्यत् पल्लवाद् ऋते
When the body is cut into particles, nothing remains except blood and so forth; just as when a plantain stem is split, nothing remains but the leaves.
मनो जीवं नरं विद्धि तद् एवाकारम् आगतम् । आत्मनात्मानम् आदत्ते स्वविकल्पांशकल्पितम्
Know the mind to be the living being, the person, having assumed that very form; the self takes itself, fashioned from its own imagined fragments.
स्वविकल्पान् नरस् तन्तून् प्रसार्य रचयत्य् अलम् । जालम् आत्मनिबन्धाय कोशकारः क्रिमिर् यथा
The person, spreading out threads of his own imagination, weaves them abundantly into a net for self-binding, just as a worm makes a cocoon.
इमं देहभ्रमं त्यक्त्वा देशकालान्तरे पुनः । शरीरम् अन्यद् आदत्ते पल्लवत्वम् इवाङ्कुरः
Having abandoned this bodily delusion, in another place and time, he takes up a different body, just as a sprout assumes the state of a leaf.
यादृग्वासनम् एतत् स्यान् मनस् तादृक् प्रजायते । जनस् स्वपिति यच्चित्तस् तत् स्वप्ने निशि पश्यति
Whatever disposition exists, such is the mind that arises; whatever a person’s mind is as he sleeps, that he sees in his dream at night.
अम्ब्लम् अम्ब्लरसासिक्तं मधुरं मधुरञ्जितम् । बीजं प्रतिविषाकल्कसिक्तं च कटु जायते
Water, when mixed with the taste of water, is sweet when blended with sweetness; a seed soaked in poison becomes bitter.
शुभवासनया चेतो महत्या जायते महत् । भवतीन्द्रमनोराज्याद् इन्द्रतास्वप्नभाङ् नरः
Through a great auspicious disposition, the mind becomes great; from the kingdom of Indra’s mind, a person attains the state of Indra, even in a dream.
क्षुद्रवासनया चेतः क्षुद्रताम् एति पेलवाम् । पिशाचविभ्रमात् स्वस्थः पिशाचान् निशि पश्यति
By petty desires, the mind becomes small and feeble; just as, through the delusion of ghosts, a healthy person sees ghosts at night.
मनसि स्फारनैर्मल्ये कालुष्यं याति न स्थितिम् । तथैव स्फारकालुष्ये प्रसादो याति न स्थितिम्
When the mind is expansive and pure, impurity does not remain; likewise, when the mind is expansive and impure, clarity does not remain.
मनसि स्फारकालुष्ये तद्रूपं जायते फलम् । तथैव स्फारनैर्मल्ये तद्रूपं जायते फलम्
When the mind is expansive and impure, the result arises accordingly; likewise, when it is expansive and pure, the result arises accordingly.
त्यजत्य् उदारां न गतिं क्षीणो ऽप्य् अत्यन्तम् उत्तमः । उद्योगवान् अविरतं पूरणाशाम् इवोडुपः
Even when diminished, the truly excellent person does not abandon the noble path, being ever diligent, like the moon fulfilling the hope of fullness without ceasing.
नेह बन्धो न मोक्षो ऽस्ति न बध्यो न च बन्धनम् । मिथ्योत्थितैव मायेयम् इन्द्रजाललता यथा
Here, there is neither bondage nor liberation, neither one bound nor binding; this is only an illusion arisen falsely, like a vine of magical tricks.
गन्धर्वनगराकारो मृगतृष्णाक्रमोत्थितः । द्विचन्द्रविभ्रमाभासस् संसारो ऽयम् असन्मयः
This world, made of non-being, is like a city of the Gandharvas, arising from the sequence of a mirage, and appears like the illusion of two moons.
नानन्तो ऽहं वराको ऽहम् इति दुर्निश्चयोदितः । अनन्तो ऽस्मि परो ऽस्मीति निश्चयेन विलीयते
The uncertainty that says, 'I am not infinite, I am insignificant,' arises; but by the certainty, 'I am infinite, I am supreme,' it is dissolved.
सर्वगे स्वात्मनि स्वच्छे यैषा प्रमितिभावना । एतत् तद् बन्धनं लोके स्वविकल्पोपकल्पितम्
This conception, 'I am all-pervading, pure in my own self,' is the bondage in the world, imagined by one's own mental constructions.
बन्धमोक्षदशाहीना द्वित्वैकत्वविवर्जिता । सर्वैव ब्रह्मसत्तेयम् इत्य् एषा परमार्थता
The state devoid of bondage and liberation, free from duality and unity, is entirely the essence of Brahman; this is the highest truth.
मनो निर्मलतां यातम् असक्तं सर्वदृष्टिषु । अमनस्ताम् इवापन्नं ब्रह्म पश्यति नान्यथा
When the mind attains purity and is unattached in all perceptions, it becomes as if mindless; only then does one perceive Brahman, not otherwise.
मनो निर्मलतां यातं शुभसन्तानवारिभिः । ब्राह्मीं दृष्टिम् उपादत्ते रङ्गं शुक्लः पटो यथा
When the mind is purified by the waters of auspicious contemplation, it acquires the vision of Brahman, just as a white cloth takes on color in a dye.
सर्वम् एव ममात्मेति सत्यभावनयानघ । हेयादेयदले क्षीणे बन्धमोक्षौ किम् उच्यताम्
When, through true conviction, everything is regarded as 'I' and 'mine,' and the distinction of acceptance and rejection is exhausted, what can be said of bondage or liberation?
शुद्धस्य मनसः कायश् शास्त्रवैराग्यबुद्धिभिः । अभिजातोपलस्येव गलत्य् अभ्येति च द्युतिः
For the purified mind, the body, guided by scriptural wisdom and dispassion, sheds and regains its radiance, like a noble gemstone.
पदार्थेनैकताम् एत्य मनसो यैकतानता । असम्यग्ज्ञानदृष्टिं तां विद्धि क्षणविनाशिनीम्
When the mind attains unity with an object, that state of mental oneness, arising from imperfect knowledge, know it to be momentary and perishable.
सबाह्याभ्यन्तरं त्यक्त्वा सर्वा दृश्यदृशो यदा । मनस् तिष्ठति संलीनं सम्प्राप्तं तत् पदं तदा
When the mind, having abandoned all external and internal perceptions, remains absorbed, then that state is the attainment of the supreme goal.
दृश्यदृष्टिस् स्फुटा येयं सा ह्य् अवश्यम् असन्मयी । तन्मयत्वं च मनसस् स्वरूपं विद्धि नेतरत्
This clear perception of the seen and the seer is necessarily unreal; know that the absorption of the mind in that is its true nature, not anything else.
आद्यन्तयोर् विनाशित्वान् मध्ये ऽपि तद् असन्मयम् । कुज्ञानमनसस् तेन दुःखिता हस्तसंस्थिता
Because the beginning and end are subject to destruction, what lies in between is also unreal; thus, the mind that knows wrongly is distressed, though the object is in hand.