ಒಂದು ಪವಿತ್ರ ಕಥೆಯಂತೆ, ಯೋಗ ವಾಸಿಷ್ಠದ ಈ ಶ್ಲೋಕಗಳು ಮನಸ್ಸಿನ ಗತಿಯನ್ನೂ, ಅದರ ಶುದ್ಧೀಕರಣವನ್ನೂ, ಆತ್ಮಜ್ಞಾನದ ಮಾರ್ಗವನ್ನೂ ವಿವರಿಸುತ್ತವೆ. ಶುಭ ಚಿಂತನೆಯ ಮೂಲಕ, ಮನಸ್ಸು ಶುದ್ಧವಾಗಿಯೂ ಸ್ಥಿರವಾಗಿಯೂ ಬರುವಂತೆ ಮಾಡಿಕೊಳ್ಳಬೇಕು. ಆಗ, ಅಜ್ಞಾನದಿಂದ ಹುಟ್ಟಿದ ಗDense cloud slowly dissolves. When goodness grows within, discernment and virtue expand like the waxing moon, the world shines bright like the sun’s radiance. Steadfastness in the heart brings liberation, just as the wind moves freely through bamboo, and when inner stability is established, happiness appears like moonlight in the night. When the tree of noble company gives fruit and shade, the nectar of bliss flows from the tree of samadhi. Then, the mind becomes free from duality, desireless, undisturbed, and rid of restlessness, greed, delusion, and fear—those causes of suffering. All doubts about scriptural meanings are dispelled, curiosity ceases, the web of imagination vanishes, and one lives liberated, untouched by worldly ties. Such a person is free from desire, anger, expectation, and anxiety; the mist of sorrow is calmed, unattached, and unbound by doctrines. Having overcome the mind—the charioteer of the wild senses and the cage of craving—one attains supreme mastery over oneself. He abandons the notions that fatten the self, just as a loyal servant, after completing his duty, casts off his body like a blade of grass. The rise and fall of the mind is the rise and fall of all; the destruction of the mind is the greatest attainment. Knowledge dissolves the mind, while ignorance causes it to grow. This world-wheel, the mountains, the sky, the body, friend and enemy—all are but manifestations of the mind. The impurity of imagination, which is the forgetting of true consciousness, is called ‘mind’; this tendency that brings worldly existence is known as vāsanā. Consciousness, colored by perceptions and slightly tainted by imagination, is called the individual soul (jīva), which is the essence of mind. When consciousness falls under the sway of perceptions and acquires a fixed identity, it expands and is imagined as the state of mind. The self is not the worldly person, nor the body, nor the blood; all these things are inert. The embodied one is like space—untouched. If the body is cut into parts, only blood and so forth remain, just like splitting a plantain stem leaves only its layers. Know that the mind itself is the living being, the person, having assumed that very form; the self takes itself, fashioned from its own imagined fragments. The person, spreading threads of imagination, weaves a net for self-binding, like a worm making its cocoon. Leaving behind bodily delusion, in another place and time, he takes up a different body, just as a sprout becomes a leaf. Whatever disposition exists, such is the mind that arises; whatever a person’s mind is during sleep, that he sees in his dreams. Water, when mixed with sweetness, becomes sweet; a seed soaked in poison becomes bitter. Through great auspicious disposition, the mind becomes great. From Indra’s mind, one attains the state of Indra, even in dreams. By petty desires, the mind becomes small and feeble; just as, through the delusion of ghosts, a healthy person sees ghosts at night. When the mind is expansive and pure, impurity does not remain; when it is expansive and impure, clarity is lost. Accordingly, when the mind is expansive and impure, the results are impure; when it is expansive and pure, the results are pure. Even when diminished, the truly excellent person does not abandon the noble path, always diligent like the moon fulfilling the hope of fullness. Here, there is neither bondage nor liberation, neither one bound nor binding; this is only an illusion, like a vine of magical tricks. This world, made of non-being, is like the city of Gandharvas, arising from a mirage, appearing like the illusion of two moons. The uncertainty, “I am not infinite, I am insignificant,” arises; but by the certainty, “I am infinite, I am supreme,” it is dissolved. The conception, “I am all-pervading, pure in my own self,” is the bondage in the world, imagined by one’s own mind. The state devoid of bondage and liberation, free from duality and unity, is entirely the essence of Brahman; this is the highest truth. When the mind attains purity and is unattached in all perceptions, it becomes as if mindless; only then does one perceive Brahman, not otherwise. 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 dye. 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? For the purified mind, the body, guided by scriptural wisdom and dispassion, sheds and regains its radiance, like a noble gemstone. When the mind attains unity with an object, that state of mental oneness, arising from imperfect knowledge, is momentary and perishable. When the mind, having abandoned all external and internal perceptions, remains absorbed, then that state is the attainment of the supreme goal. The clear perception of the seen and the seer is unreal; the absorption of the mind in that is its true nature. 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. If one does not perceive “this world is the Self,” it brings suffering; otherwise, this visible splendor alone bestows both enjoyment and liberation. ಈ ಶ್ರೇಣಿಯ ಶ್ಲೋಕಗಳು, ಮನಸ್ಸಿನ ಸ್ವರೂಪ, ಅದರ ಶುದ್ಧೀಕರಣ, ಮತ್ತು ಆತ್ಮಜ್ಞಾನವನ್ನು ವಿವರಿಸುತ್ತವೆ. ಇದರಿಂದ, ಶಾಂತಿ, ಮುಕ್ತಿಯ, ಮತ್ತು ಪರಮಾರ್ಥದ ಅನುಭವ ಸಾಧ್ಯವಾಗುತ್ತದೆ.