रसनाभावम् आगत्य गर्धेनान्ध दुरन्धसाम् । मा नाशम् एहि बडिशपिण्डीलम्पटमत्स्यवत्
Having come to the sense of taste, which is blinded by greed for strong flavors, do not meet your end, like the greedy fish caught by the baited hook.
चाक्षुषीं वृत्तिम् आश्रित्य स्त्र्यादिरूपामयोन्मुखीम् । मा गच्छ दग्धतां मुग्ध कान्तिलुब्धपतङ्गवत्
Relying on the sense of sight, which is drawn to the forms of women and the like, do not, O simple one, get burned like the moth attracted to the flame by its longing for beauty.
घ्राणमार्गम् उपाश्रित्य शरीराम्भोजकोटरे । गन्धोन्मुखतया बन्धं मा समाश्रय भृङ्गवत्
Taking the path of smell, drawn to fragrances in the hollow of the body’s lotus, do not, like the bee, become trapped by attachment.
कुरङ्गालिपतङ्गेभमीनास् त्व् एकैकशो हताः । सर्वैर् एतैर् अनर्थैस् तु व्याप्तस्याज्ञ कुतस् सुखम्
Deer, bees, moths, elephants, and fish are each destroyed by one of these; but you, O ignorant one, who are beset by all these calamities, how can you find happiness?
हे चित्त वासनाजालं बन्धाय भवतोम्भितम् । स्वात्मनस् सहजः फेनस् तान्तवः क्रिमिणा यथा
O mind, the net of desires, swelling with bondage, is like the natural threads of foam for the worm—born from yourself.
शरदभ्रवद् आगत्य शुद्धिं त्यक्तमलामयाम् । यदि शाम्यसि निर्मूलं तद् अनन्ता जयास् तव
If, like an autumn cloud, you arrive and abandon impurity for pure clarity, and if you become completely pacified, then your victories are endless.
क्षयोदयदशादात्रीः पर्यन्तपरितापिनीः । जानन्न् अपि जगद्दृष्टीर् न त्यक्ष्यसि विनङ्क्ष्यसि
Even knowing that all perceptions of the world are subject to arising and passing away and bring only distress at their limits, if you do not abandon them, you will perish.
करोम्य् अथ किमर्थं वा तवैतद् अनुशासनम् । विचारणवतः पुंसश् चित्तम् अस्ति हि नानघ
Why, then, should I give you this instruction? For one who reflects, O blameless one, there is indeed only one mind, not many.
यावद् अज्ञानघनता तावत् प्रघनचित्तता । यावत् प्रावृट्प्रबलता तावन् नीहारभूरिता
As long as there is the density of ignorance, so long is there heaviness of mind; as long as the force of the rainy season endures, so long is there abundance of mist.
यावद् अज्ञानतनुता तावच् चित्तस्य तानवम् । प्रावृट्परिक्षयो यावत् तावन् नीहारसङ्क्षयः
As long as ignorance is thin, so long is the mind subtle; as the rainy season wanes, so too does the mist diminish.
यावत् तानवम् आयातं शुद्धं चित्तं विचारवत् । तावत् तत् क्षीणम् एवाहं मन्ये शारदमेघवत्
When the subtle, pure mind of the one who reflects has arisen, then I consider that ignorance has truly faded, like the autumn cloud.
अनुशासनम् एतद् यद् असतो नश्यतो ऽथ वा । क्रियते तन् नभोवारिपवनाहननैस् समम्
This instruction, whether given to what is unreal and perishing or not, is like the effort of wind, water, and sun upon the sky.
तस्मात् सङ्क्षीयमाणं त्वां त्यजाम्य् अहम् असन्मयम् । मौर्ख्यं परमम् एवाहुः परित्याज्यानुशासनम्
Therefore, I abandon you, who are diminishing and made of unreality; supreme folly is said to be persisting in giving instruction to what should be abandoned.
निर्विकल्पो ऽस्मि चिद्दीपो निरहङ्कारवासनः । त्वयाहङ्कारबीजेन न सम्बद्धो ऽस्म्य् असन्मय
I am the light of consciousness, free from conceptualization, without the tendency of ego; I am not bound by you, the seed of ego, for I am of the nature of non-being.
अयं सो ऽहम् इति व्यर्थं दुर्दृष्टिर् अवलम्बिता । त्वया मूढ विनाशाय शङ्काविषविषूचिका
This mistaken notion, 'I am this,' is futile and has been adopted by you, O deluded one, for your own ruin, like a fever of doubt and poison.
अनन्तस्यात्मतत्त्वस्य तन्वी मतिमती स्थितिः । न सम्भवति बिल्वान्तर् वासिता दन्तिनो यथा
A subtle and intelligent state cannot exist for the infinite reality of the Self, just as fragrance cannot exist inside a stone fruit for an elephant.
महास्खदेव गम्भीरा दुःखदा वासनाश्रिता । त्वयैषा तद् असत्पातिर् नैनाम् अनुसराम्य् अहम्
This deep and vast tendency, rooted in suffering, is supported by you; it is the downfall of the unreal, but I do not follow it.
कः किलायं मुधा मोहो बालस्येवाविचारिणः । अयं सो ऽहम् इति भ्रान्तिसन्दर्भपरिकल्पितः
What indeed is this pointless delusion, like that of an unthinking child? This notion, 'I am this,' is a fabrication arising from confusion.
पादाङ्गुष्ठाच् छिरो यावत् कणशः प्रविचारितम् । न लब्धो ऽसाव् अहं नाम कस् स्याद् अहं इति स्थितः
From the tip of the toe to the head, when examined part by part, this so-called 'I' is not found; so who remains established as 'I'?
भरिताशेषदिक्कुञ्जं पश्याम्य् एकं जगत्त्रये । संवेदनम् असंवेद्यं सर्वत्र विततात्मकम्
I see the three worlds as a single expanse, filling all directions; awareness, not an object of awareness, pervades everywhere as its own essence.
दृश्यते तस्य नेयत्ता न नाम परिकल्पना । नैकता नान्यता चैव न महत्ता न चाणुता
For that (awareness), there is no direction, no designation, no conception of oneness or otherness, no greatness and no smallness.
वेदनं त्वम् असंवेद्यं मयि चेद् दुःखकारणम् । विवेकजेन भेदेन तद् इदं हन्यसे मया
If you, sensation, are insentient in me, then you are the cause of suffering; by discernment and separation, I destroy you thus.
इदं मांसं इदं रक्तम् इमान्य् अस्थीनि देहके । इमे ते श्वासमरुतः को ऽसाव् अहम् इति स्थितः
This is flesh, this is blood, these are bones in the body; these are your breaths and winds—who then is this 'I' that remains?
मांसम् अन्यद् असृक् चान्यद् अस्थीन्य् अन्यानि चित्त हे । बोधो ऽन्यस् स्पन्दनं चान्यत् को ऽसाव् अहम् इति स्थितः
Flesh is one thing, blood another, bones yet others, O mind; awareness is different, movement is different—who then is this 'I' that remains?
इदं घ्राणम् इयं जिह्वा त्वग् इयं श्रवणे इमे । इदं चक्षुर् अयं स्पन्दः को ऽसाव् अहम् इति स्थितः
This is the nose, this is the tongue, this is the skin, these are the ears; this is the eye, this is movement—who then is this 'I' that remains?
यथाभूततया नाहम् अस्मि न त्वं न वासना । आत्मा शुद्धश् चिदाभासः केवलो ऽयं विजृम्भते
In reality, I am not, nor are you, nor are tendencies; the Self alone, pure, the semblance of consciousness, alone shines forth.
अहम् एवेह सर्वत्र नाहं किञ्चिद् अपीह वा । इत्य् एव सन्मयी दृष्टिर् नेतरो विद्यते क्रमः
I alone am here everywhere; I am not anything else at all here—such is the vision made of pure being; there is no other way.
चिरम् अज्ञानधूर्तेन पोथितो ऽस्म्य् अत्य् अहन्तया । वृकेण दृप्तेनाटव्यां लब्ध्वेव पशुपोतकः
For long I was battered by the cheat of ignorance, by excessive egoity—like a young animal seized by a proud wolf in the forest.
दिष्ट्येदानीं परिज्ञातो मयैषो ऽज्ञानतस्करः । पुनर् न संश्रयाम्य् एनं स्वरूपार्थापहारिणम्
Now, by good fortune, I have recognized this thief, ignorance; I will no longer resort to it, which steals the meaning of my true nature.
निर्दुःखो दुःखयोग्यस्य नाहम् अस्य न चैष मे । कश्चिद् भवति शैलस्य तत्स्थ एव यथाम्बुदः
I am free from suffering; I am not for the one fit for suffering, nor is he for me. Just as a cloud remains apart from a mountain, so too is anyone else.