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.
आत्मैवेदं जगद् इति विना भावेन दुःखदा । दृश्यश्रीर् अन्यथा त्व् एषा भोगमोक्षैकदायिनी
If one does not perceive 'this world is the Self,' it brings suffering; otherwise, this visible splendor alone bestows both enjoyment and liberation.
जलम् अन्यत् तरङ्गो ऽन्य इति नानातयाज्ञता । जलम् एव तरङ्गो ऽयम् इत्य् एकत्वात् किल ज्ञता
Thinking 'the water is one thing, the wave another' is ignorance of diversity; knowing 'this wave is only water' is knowledge of unity.
अज्ञत्वाद् दुःखम् आयाति हेयोपादेयरूपि यत् । तदभावेन तु ज्ञत्वाद् आनन्त्यम् अवशिष्यते
From ignorance comes suffering, which appears as what is to be rejected or accepted; in the absence of that, through knowledge, only infinity remains.
सङ्कल्पकल्पितत्वाच् च मनोरूपम् असन्मयम् । असन्मयविनाशे तु कः क्लेशो वद राघव
Since the forms of the mind are imagined by thought and are unreal, tell me, Raghava, when the unreal is destroyed, what affliction remains?
अवत्सलो यथा बन्धुर् अरागद्वेषया धिया । दृश्यते पश्य तद्वत् त्वं दृश्यपञ्जरम् आत्मनः
Just as a relative without affection is seen with a mind free from attachment and aversion, so too, behold the cage of appearances as your own Self.
अवत्सलाद् यथा बन्धोस् सुखदुःखैर् न लिप्यते । परत्वसम्परिज्ञातात् तथा तत्त्वचयात्मनः
Just as one is not affected by pleasure or pain from a relative without affection, so too, one whose Self is established in the knowledge of the Supreme is untouched.
तद् अनादि शिवं ज्ञानं यन् मध्यं द्रष्टृदृश्ययोः । तस्मिन् सत्ये मनश् शान्तं पांसुर् वायुक्षये यथा
That beginningless, auspicious knowledge which is the middle ground between seer and seen—when established in that truth, the mind is at peace, like dust when the wind has ceased.
उपशान्ते मनोवायौ देहपांसुः प्रशाम्यति । पुनस् संसारनगरे न नीहारः प्रवर्तते
When the wind of the mind is stilled, the dust of the body settles; in the city of worldly existence, the mist does not arise again.
वासनाप्रावृषि क्षीणसंस्थितौ शमम् आगते । जाड्ये जनितहृत्कम्पे पङ्के शोषम् उपागते
When the rain of latent impressions has ceased, and the support for them is exhausted, tranquility arises; when dullness and the trembling of the heart are gone, and the mire has dried up.
शुष्कतृष्णालतेष्व् अन्तर् महाहृदयकानने । अक्षक्षीणकदम्बेषु मिथ्याज्ञानघने क्षते
Within the great forest of the heart, where the vines of thirst have withered, and the clusters of the senses are diminished, the dense mass of false knowledge is wounded.