पुरुषार्थाद् ऋते पुत्र न किञ्चिद् इह विद्यते । परं पौरुषम् आश्रित्य भोगेष्व् अरतिम् आहरेत्
Apart from personal effort, my son, nothing exists here; by relying on supreme effort, one should attain disinterest in enjoyments.
न भोगेष्व् अरतिर् यावज् जातेह जयदायिनी । न परा निर्वृतिस् तावत् प्राप्यते भवनाशिनी
Until disinterest in enjoyments arises here, which grants victory, supreme bliss that destroys worldly existence is not attained.
विषयेषु रतिर् यावत् स्थिता सम्मोहकारिणी । तावद् भवदशादोलाविलोलान्दोलनं स्थितम्
As long as attachment to sense objects remains, producing delusion, so long the oscillation of worldly existence, like a swing, continues.
अभ्यासेन विना पुत्र न कदाचन दुःखदा । भोगभोगिभरप्रोत्था कदाशा विनिवर्तते
Without practice, my son, the desire arising from the burden of enjoyments and enjoyers, which brings suffering, never ceases.
भोगेष्व् अरतिर् एषान्तः कथं सर्वासुरेश्वर । स्थितिम् आयाति जीवस्य दीर्घजीवितदायिनी
O lord of all demons, how does this inner disinterest in enjoyments, which bestows long life, come to abide in the living being?
आत्मानम् आलोकयतः फलितं फलति स्फुटम् । जीवस्य भोगेष्व् अरतिश् शरदीव महालता
For one who beholds the Self, disinterest in enjoyments clearly manifests in the living being, like a great creeper in autumn.
आत्मावलोकनेनैषा विषयारतिर् उत्तमे । हृदये स्थितिम् आयाति श्रीर् इवाम्भोजकोटरे
Through Self-contemplation, this supreme disinterest in sense objects settles in the heart, like prosperity in the hollow of a lotus.
तस्मात् प्रज्ञानिकाषेण विचारेणातिचारुणा । देवम् आलोकयेद् भोगाद् रतिं चापहरेत् समम्
Therefore, by the sharp light of discernment, through most excellent inquiry, one should behold the divine; and from enjoyment, withdraw attachment equally.
चित्तस्य भोगैर् द्वौ भागौ शास्त्रेणैकं प्रपूरयेत् । गुरुशुश्रूषया चैकम् अव्युत्पन्नस्य सत्क्रमे
Of the mind's two portions inclined to enjoyment, let one be fulfilled by study of scripture, and for one not yet accomplished, by devoted service to the teacher in the proper way.
किञ्चित्व्युत्पत्तियुक्तस्य भागं भोगैः प्रपूरयेत् । गुरुशुश्रूषया भागं भागं शास्त्रार्थचिन्तया
For one with some measure of understanding, let a portion be fulfilled by enjoyments, a portion by service to the teacher, and a portion by reflection on the meaning of scripture.
व्युत्पत्तिम् अनुयातस्य पूरयेच् चेतसो ऽन्वहम् । द्वौ भागौ शास्त्रवैराग्यैर् द्वौ ध्यानगुरुपूजनैः
For one who has attained understanding, let the mind be fulfilled daily: two portions by detachment through scripture, and two by meditation and worship of the teacher.
साधुताम् आगतो जीवो योग्यो ज्ञानकथाक्रमे । निर्मलाकृतिर् आदत्ते पट उत्तमरञ्जनाम्
The living being who has attained goodness is fit for the sequence of knowledge-discourse; with a pure nature, he receives the highest dye, like a cloth ready for the finest color.
शनैश् शनैर् लालनया युक्तिभिः पावनोक्तिभिः । शास्त्रार्थपरिणामेन पालयेच् चित्तबालकम्
Gradually, with nurturing, with reasoning and purifying words, and by the transformation of the meaning of scripture, one should tend the childlike mind.
परे परिणतं ज्ञाने शिथिलीभूतदुर्ग्रहम् । ज्योत्स्नाभिन्नस्फटिकवच् चेतश् शीतं विराजते
When matured in knowledge, with grasping loosened, the mind shines cool and radiant, like crystal suffused with moonlight.
प्रज्ञया परया ऋज्व्या भोगानाम् ईश्वरस्य च । समम् एवाथ देहस्य रूपम् आश्व् अवलोकयेत्
With supreme and direct wisdom, one should observe equally the enjoyments, the Lord, and then swiftly the form of the body itself.
प्रज्ञाविचारवशतस् समम् एव सदा सुत । आत्मावलोकनं तृष्णासन्त्यागं च समाहरेत्
By the power of discernment, O son, one should always equally cultivate self-inquiry and the abandonment of craving.
परे दृष्टे वितृष्णत्वं तृष्णानाशे च दृक् परा । एते मिथो धृते दृष्टी नौनाविकदशे यथा
When the Supreme is seen, detachment arises; and when craving ceases, the highest vision dawns—these two support each other, like a boat and its oarsman.
भोगपूगे गतस्वादे दृष्टे देवे परापरे । परे ब्रह्मणि विश्रान्तिर् अनन्तोदेति शाश्वती
When the taste for enjoyment is lost amidst pleasures, and the Supreme and the non-supreme are seen, then arises the eternal and boundless repose in the Supreme Brahman.
चिराय फलितानन्दम् अनन्तोदेति निर्वृतिः । न कदाचन जीवानाम् आत्मविश्रमणाद् ऋते
After a long time, the fruit of bliss matures, and infinite peace arises; never does this occur for living beings except through resting in the Self.
न तपोभिर् न दानेन न तीर्थैर् अपि जायते । भोगेषु विरतिर् जन्तोस् स्वभावालोकनाद् ऋते
Not by austerities, nor by charity, nor even by pilgrimages, does dispassion toward enjoyments arise in a being, except through the vision of one's own true nature.
कयाचिद् अपि नो युक्त्या बुद्धिर् आत्मावलोकने । स्वप्रयत्नाद् ऋते पुंसश् श्रेयसे सम्प्रवर्तते
By no reasoning whatsoever does the intellect turn toward self-inquiry for one's highest good, except by one's own effort.
भोगसन्त्यागसम्प्राप्तपरमार्थाद् ऋते सुत । न ब्रह्मपदविश्रान्तिसुखम् आसाद्यते परम्
O son, except through the attainment of the highest reality by the abandonment of enjoyments, the supreme happiness of resting in the state of Brahman is not reached.
आब्रह्मस्तम्बपर्यन्ते जगत्य् अस्मिन् न कुत्रचित् । तद्वद् आश्वस्यते साधो परमे कारणे यथा
From Brahma down to a blade of grass, nowhere in this world is there such assurance, O noble one, as there is in the Supreme Cause.
पौरुषम् यत्नम् आश्रित्य दैवं कृत्वा सुदूरतः । भोगान् विगर्हयेत् प्राज्ञश् श्रेयोमार्गदृढार्गलान्
Relying on one's own effort and keeping fate far removed, the wise person scorns pleasures, securing the path to the highest good with firm locks.
प्रौढायां भोगगर्हायां विचार उपजायते । वृद्धायां प्रावृषि श्रीमाञ् शरत्काल इवामलः
When the disdain for pleasures matures, inquiry arises; as autumn follows the rainy season, pure and splendid.
विचारो भोगगर्हातो विचाराद् भोगगर्हणम् । अन्योऽन्यम् एते पूर्येते समुद्रजलदाव् इव
Inquiry comes from the disdain of pleasures, and from inquiry arises disdain for pleasures; these two fulfill each other, like the ocean and clouds.
भोगगर्हा विचारश् च स्वात्मालोकश् च शाश्वतः । अन्योऽन्यं साधयन्त्य् अर्थं सुस्निग्धास् सुहृदो यथा
Disdain for pleasures, inquiry, and self-realization are eternal; they accomplish each other's purpose, like affectionate friends.
पूर्वं दैवम् अनादृत्य पौरुषं प्राप्य यत्नतः । दन्तैर् दन्तान् प्रसम्पीड्य भोगेष्व् अरतिम् आहरेत्
First, disregarding fate and attaining effort through diligence, one should bring forth aversion to pleasures, pressing teeth against teeth.
देशाचाराविरुद्धेन बान्धवैकहितेन च । पौरुषेण क्रमेणादौ धनानि समुपार्जयेत्
By means not opposed to local customs and for the benefit of one's relatives, one should initially acquire wealth through personal effort and proper order.
धनैर् अभ्याहरेद् भव्यान् सुजनान् गुणशालिनः । प्रवर्तते समासङ्गात् तेषां भोगविगर्हणा
With wealth, one should welcome noble people endowed with virtues; from association with them, the disdain for pleasures arises.