देहदेहिविभागैकपरित्यागे न भावना । देहमात्रे तु विश्वासस् सङ्गो बन्धार्ह उच्यते
There is no contemplation in the complete abandonment of the distinction between body and embodied; but trust placed solely in the body is called attachment, and is said to be fit for bondage.
अनन्तस्यात्मतत्त्वस्य सपर्यन्तविनिश्चये । यत् सुखार्थित्वम् अन्तस् स सङ्गो बन्धार्ह उच्यते
The desire for happiness that arises within, even after the definite realization of the infinite Self-nature, is called attachment and is fit to be considered bondage.
सर्वम् आत्मेदम् अखिलं किं वाञ्छामि त्यजामि किम् । इत्य् असङ्गस्थितिं विद्धि जीवन्मुक्ततनुस्थिताम्
Know that the state of non-attachment is this: 'All this is the Self alone; what do I desire, what do I renounce?'—this is the condition of one established in the body of a liberated being while living.
नाहम् अस्मि न चान्यो ऽस्ति मा भवन्तु भवन्तु वा । सुखान्य् असक्त इत्य् अन्तः कथ्यते मुक्तिभाङ् नरः
He whose inner sense is unattached, thinking, 'I am not, nor is there another; let pleasures be or not be,' is said to be a man who partakes of liberation.
नाभिनन्दति नैष्कर्म्यं न कर्मप्रकृतेहितः । सुसमो यः फलत्यागी सो ऽसंसक्त इति स्मृतः
He who neither delights in inactivity nor is intent on actions arising from nature, who is well-balanced and renounces the fruits—he is remembered as unattached.
आत्मतत्त्वैकनिष्ठस्य हर्षामर्षवशं मनः । यस्य नायात्य् असक्तो ऽसौ जीवन्मुक्तश् च कथ्यते
He whose mind, firmly established in the truth of the Self, does not come under the sway of joy or resentment—he is unattached and is also called liberated while living.
सर्वकर्मफलादीनां मनसैव न कर्मणा । निपुणं यः परित्यागस् सो ऽसंसङ्ग इति स्मृतः
He who skillfully renounces, by mind alone and not by action, all the fruits of actions and the like—he is remembered as unattached.
असंसङ्गेन सकलाश् चेष्टा नानाविजृम्भिताः । चिकित्सिता भवन्त्य् अङ्ग श्रेयस् सम्पादयन्ति च
O dear one, all activities, though manifesting in various ways, when performed without attachment, become well-regulated and indeed lead to the highest good.
संसक्तिवशतस् सर्वे वितता दुःखराशयः । प्रयान्ति शतशाखत्वं श्वभ्रकण्टकवृक्षवत्
All the seeds of suffering, spreading in all directions due to the force of attachment, branch out into hundreds of shoots like a thorny tree in a pit.
रज्जुकृष्टघनघ्राणो यद् गन्त्र्याः पथि गर्दभः । भारं वहति भीतात्मा तत् संसक्तिविजृम्भितम्
Just as a donkey, its nose pulled by a rope, carries a burden along the road in fear, so too is the display of bondage.
शीतवातातपक्लेशम् एकदेशनिषण्णया । तरुर् वहति यत् तन्वा तत् संसङ्गविजृम्भितम्
Just as a tree, rooted in one spot, endures the torment of cold, wind, and heat with its slender body, so too is the manifestation of attachment.
धराविवरनिर्मग्नो यत् कीटः पीडिताङ्गकः । क्षिणोति विकलः कालं तत् संसङ्गविजृम्भितम्
Just as an insect, trapped in a crevice of the earth, suffers with its body oppressed and helplessly passes the time, so too is the manifestation of attachment.
दूर्वाङ्कुरतृणाहारः किरातशरपीडया । जहाति यन् मृगो देहं तत् संसङ्गविजृम्भितम्
Just as a deer, feeding on blades of grass and shoots, perishes from the pain of a hunter's arrow, so too is the manifestation of attachment.
वीरुत्तृणदशां याता लूयन्ते यत् पुनः पुनः । नानाविगतसञ्चारास् तत् संसक्तिविजृम्भितम्
Just as creepers and grasses, repeatedly cut down, continue to grow in various places, so too is the display of bondage.
रसातलरसायोगात् तृणगुल्मलतादयः । जनयन्ति यद् आकारं तत् संसक्तिविजृम्भितम्
Just as grasses, bushes, and vines take on forms through contact with the essence of the underworld, so too is the manifestation of attachment.
उत्पत्योत्पत्य लीयन्ते तरङ्गिणि तरङ्गवत् । भूतानि यद् अनन्तानि तत् संसक्तिविजृम्भितम्
Just as countless waves arise and subside again and again on the surface of the sea, so too is the manifestation of attachment in beings.
शान्तैवानन्तसङ्काशा पदार्थशतसङ्कुला । यत् संसारनदी मत्ता तत् संसक्तिविजृम्भितम्
Just as the river of worldly existence, though appearing tranquil and endless, is crowded with hundreds of objects, so too is the manifestation of attachment.
सक्तिर् हि द्विविधा प्रोक्ता वन्ध्या वन्द्या च राघव । वन्ध्या सर्वत्र मूढानां वन्द्या तत्त्वविदां निजा
Indeed, O Raghava, power is said to be of two kinds: barren and fruitful. Barren is everywhere among the deluded; fruitful is the true power of those who know reality.
आत्मतत्त्वावबोधेन हीना देहादिवस्तुजा । भूयस्संसारदा सक्तिर् दृढा वन्ध्येति कथ्यते
Power that arises from attachment to body and other objects, lacking knowledge of the Self, becomes strong and is called barren, for it gives rise to further worldly existence.
आत्मतत्त्वावबोधेन सत्यभूता विवेकजा । वन्द्या हि कथ्यते सक्तिर् भूयस्संसारवर्जिता
But power that is born of discernment, established through knowledge of the Self, is called fruitful, for it is free from further worldly existence.
शङ्खचक्रगदाहस्तो देहो विविधयेहया । वन्द्यसंसक्तिवशतः परिपाति जगत्त्रयम्
The body, bearing conch, discus, and mace, through the force of fruitful power, protects the three worlds by various means.
अनारतं निरालम्बे व्योमवर्त्मनि पान्थताम् । वन्द्यसंसक्तिवशतः करोति रविर् अन्वहम्
By the force of fruitful power, the sun, ever unsupported, travels daily along the path of the sky.
महाकल्पसमाधानधीरकल्पितकल्पनम् । वन्द्यसंसक्तिवशतो ब्राह्मं स्फुरति वै वपुः
By the force of fruitful power, the divine body shines forth, conceived by the steadfast mind absorbed in the great aeon’s meditation.
लीलया ललनालाननिलीनं भूतिभूषितम् । वन्द्यसंसक्तिवशतश् शरीरं शाङ्करं स्थितम्
By the force of fruitful power, the body of Shiva, adorned with ashes and playfully resting in the face of the goddess, remains established.
विज्ञातगतयस् सिद्धा लोकपालास् तथेतरे । वन्द्यसंसक्तिवशतस् तिष्ठन्ति जगतां गणे
By the force of fruitful power, the perfected beings, the guardians of the worlds, and others who know the course of things, remain among the hosts of the worlds.
धत्ते शरीरयन्त्रौघम् अन्येयं भूतसन्ततिः । वन्ध्यसंसक्तिवशतो जरामृतिविवर्तितम्
This succession of beings assumes the multitude of bodily machines, subject to the barren force of attachment, and is transformed by old age and death.
मनः पतति भोगेषु गृध्रो मांसलवेष्व् इव । वन्ध्यसक्तिवशाद् एव व्यर्थया रस्यशङ्कया
The mind falls upon pleasures like a vulture upon pieces of flesh, solely due to the barren force of attachment, vainly hoping for taste.
संसक्तिवशतो वाति वायुर् भुवनकोटरे । पञ्चभूतानि तिष्ठन्ति वहतीयं जगत्स्थितिः
By the force of attachment, the wind moves within the hollow of the world; the five elements remain, and this existence of the world is carried along.
दिवि देवा भुवि नराः पाताले भोगिनो ऽसुराः । ब्रह्माण्डोदुम्बरफले स्फुरन्मषकवत् स्थिताः
In heaven are the gods, on earth are men, in the netherworld are the enjoyers, the asuras; all are situated, like mosquitoes moving within the fruit of the cosmic fig tree.
जायन्ते च म्रियन्ते च निपतन्त्य् उत्पतन्ति च । भूतान्य् अविरतं भूयो निर्झराम्बुकणा इव
Beings are born and die, fall and rise again, ceaselessly, like drops of water from a waterfall.