इदं लब्धम् इदं प्राप्स्यामीत्य् अन्तर्दाहकारिणी । न शाम्यत्य् अर्करत्नानां ग्रीष्मे ऽर्चिर् इव दुर्धियाम्
The thought, 'I have gained this, I will obtain that,' acts as an inner fire; it does not cease, like the blazing rays of gems in summer for those with misguided minds.
नास्तीदम् इदम् अस्तीति चिन्ता धावत्य् अहङ्कृतिम् । जडाशया जडाम् अभ्रमाला शैलावलीम् इव
The mind races with thoughts of 'this does not exist, this exists,' driven by ego, dull in its foundation, like a mass of clouds along a mountain range.
अहङ्कारे परिक्षीणे शुष्कस् संसारपादपः । भूयः प्रयच्छत्य् अरसो न पाषाणवद् अङ्कुरम्
When ego is diminished, the tree of worldly existence dries up; it no longer produces sap or sprouts, like a stone.
सुतृष्णाकृष्णभोगिन्यो देहद्रुमकृतालयाः । क्वापि यान्ति विचारात्मन्य् आगते विनतासुते
The black serpents of intense craving, dwelling in the tree of the body, depart somewhere when inquiry arises and humility is born.
असदभ्युत्थिते विश्वे तज्जा वयम् असन्मयाः । असन्मयपरिस्पन्दे त्वम् अहं चेति कः क्रमः
When the universe arises from the unreal, we are made of that unreality; in the vibration of unreality, what is the sequence of 'you' and 'I'?
इदं जगद् उदेत्य् आदाव् अकारणम् अकारणात् । यद् अकारणम् उच्छूनं तत् सद् इत्य् उच्यते कथम्
This world arises at first without a cause, from the causeless; how can that which is causeless and perished be called real?
अपर्यन्तं पुरा कालं मृदि कुम्भ इवाकृतः । देहो ऽभवद् इदानीं तु तथैवान्ते भविष्यति
In the beginning, time was endless, like clay before a pot is shaped; now the body has come into being, and so it will be at the end.
मध्ये नरवयोमात्रं कञ्चित् कालं तु चञ्चलम् । आद्यन्तसोम्यते त्यक्त्वा वारि वीचितया यथा
In the middle, there is only a brief, restless span of human life; abandoning the beginning and end, it is like a wave leaving water.
अस्मिन् क्षणपरिस्पन्दे देहे विशरणोन्मुखे । तरङ्गे च निबद्धास्था ये हतास् ते कुदृष्टयः
In this momentary flicker, as the body is inclined toward dissolution, those who cling to the wave are destroyed—they are of misguided vision.
प्राक् पुरस्ताच् च सर्वाणि सन्ति वस्तूनि चाभितः । मध्यस्फुटत्व एतेषां केवास्था हतरूपिणि
Before and after, all things exist everywhere; their clarity in the middle is only a temporary state—what remains when the form is destroyed?
चित्त पूर्वं पुरस्ताच् च विदेहं शान्तम् इत्य् असि । सद् असद् वा खसंलीनं मध्ये ऽस्मिन् किं तवोग्रता
Mind existed before and after, and the bodiless is peaceful; whether real or unreal, merged in space, what is your intensity in this middle?
यथा स्वप्नविकारेषु यथा सम्भ्रमदृष्टिषु । यथा वा मदलीलासु यथा नौयानसम्भ्रमे
As in the transformations of dreams, as in confused perceptions, as in the play of intoxication, as in the agitation of a boat's journey,
यथा धातुविकारेषु यथा वेन्द्रियविप्लवे । यथातिसम्भ्रमानन्ददोषावेशवशेषु च
As in the changes of bodily elements, as in the disruption of the senses, as in the overpowering of excessive agitation, delight, and fault.
दृश्यते क्षीयते चैव रूपं सदसतोश् चलम् । तथैवेदम् इयं त्व् एषा काले न्यूनातिरिक्तता
The form, unstable, of both existence and non-existence, is seen and perishes; likewise, this—here and now—has deficiency and excess in time.
सा च त्वया कृता नित्यं चित्त दुःखसुखोदयैः । यथा वियोगसंयोगयामिन्योर् अनुरागिणाम्
And this is made by you continually, mind, through the arising of sorrow and joy; just as union and separation occur for those who are attached.
त्वम् अप्य् एवासदाभासं मिथ्या सद् इव लक्ष्यसे । मृगतृष्णेव तेनैतत् त्वत्कृतं सत् कथं भवेत्
You too are perceived as the semblance of the unreal, falsely appearing as real; like a mirage, therefore, how can this, made by you, be real?
यद् इदं किञ्चिद् आभोगि तत् सर्वं दृश्यमण्डलम् । अवस्त्व् इति विनिर्णीय मनो याह्य् अमनःपदम्
Whatever is experienced here, all of it is the domain of the visible; having determined it as unreal, let the mind proceed to the state beyond mind.
अवस्त्व् इदम् इति स्फारे रूढे मनसि निश्चये । हेमन्त इव पद्मिन्यः क्षीयन्ते भोगवासनाः
When the conviction 'this is unreal' is firmly established in the expansive mind, desires for enjoyment wither away like lotuses in winter.
चिता दृष्टात्मना नूनं सन्त्यक्तमननौजसा । मनसा वीतरागेण स्वयं स्वस्थेन भूयते
Certainly, when the mind is abandoned by the force of one who perceives the Self, with a mind free from passion, one becomes established in oneself.
परमात्मानले क्षिप्तसंवित्त्यवयवं स्वयम् । दग्धात्मकम् अलं चित्तं शुद्धताम् एति शाश्वतीम्
When the fragments of consciousness are cast into the fire of the Supreme Self, the mind, burned within, attains everlasting purity.
देहम् अन्यतया दृष्ट्वा त्यक्त्वा विषयवासनाम् । विनाशम् उररीकृत्य मनो जयति वीरवत्
Seeing the body as other, abandoning desires for objects, embracing destruction, the mind conquers like a hero.
मनश् शत्रुश् शरीरस्य शरीरं मनसो रिपुः । एकभावेन नश्येते आधाराधेयकार्यवत्
The mind is the enemy of the body, and the body is the adversary of the mind; when they are united as one, they perish, just as the support and the supported cease together.
रागद्वेषवतोर् नित्यम् अन्योऽन्यातिविरुद्धयोः । एतयोर् मूलकाषेण विनाशः परमं सुखम्
Attachment and aversion are always mutually opposed; the destruction of their root cause brings supreme happiness.
एतयोर् एकसंस्थाने रतिर् इत्य् एव या कथा । सा व्योम्न्य् अयस्स्त्रिया भुक्ता धरेति कथया समा
The story of pleasure arising from the union of these two is like the tale of a woman of iron being enjoyed in the sky, and is equally empty.
अकृत्रिमविरोधस्थौ यत्र सङ्घटिताव् उभौ । धारा इव पतन्त्य् एव तत्रानर्थपरम्पराः
Where both are joined together in a state of uncontrived opposition, calamities flow there in succession, like streams falling continuously.
मिथोविरुद्धसंसर्गे रतिम् एत्य् अधमो हि यः । त्यक्तव्यस् स पतद्वाराव् अग्निराशाव् अपेलवे
He who attains pleasure in the mingling of mutual opposition is base and should be abandoned, like a door that opens to a heap of fire in a deserted place.
सङ्कल्पेन मनस् स्पृष्ट्वा शरीरं बालयक्षवत् । पात्रायेव धनान्य् अस्मै स्वदुःखानि प्रयच्छति
Touched by the mind through intention, the body, like a child possessed by a spirit, gives its wealth—its own sufferings—to the mind as if it were a vessel.
तैर् दुःखैस् तापितो देहो मनो हन्तुम् अथेच्छति । पुत्रो ऽपि हन्ति पितरम् आततायिपदं गतम्
Afflicted by those sufferings, the body wishes to destroy the mind; even a son kills his father when he has taken the path of a criminal.
नास्ति शत्रुः प्रकृत्यैव न च मित्रं कदाचन । सुखदं मित्रम् इत्य् उक्तं दुःखदाश् शत्रवस् स्मृताः
There is no enemy by nature, nor is there ever a friend; those who give happiness are called friends, and those who bring suffering are regarded as enemies.
देहो दुःखान्य् अनुभवन् स्वमनो हन्तुम् इच्छति । देहं मनस् स्वदुःखानां सत्कोशं कुरुते क्षणात्
When the body experiences suffering, the mind wishes to destroy it; yet, in an instant, the body becomes the storehouse for the mind’s own sorrows.