कान्ताम् उद्दाममदनां लोलां वनलताम् अपि । जर्जरोपलपालीं च समं पश्यति धीरधीः
The wise, steadfast mind sees equally a beloved woman, wild with passion, a playful creeper in the forest, and a heap of broken stones.
भोगा नानन्दयन्त्य् अन्तः खेदयन्ति न चापदः । दृश्यश्रियो हरन्त्य् अङ्ग न ज्ञम् अद्रिम् इवानिलाः
Pleasures do not delight him within, nor do misfortunes distress him; the splendors of visible things, O dear one, cannot move the knower, just as the wind cannot move a mountain.
रक्तबालाङ्गनस्यापि ज्ञस्योदारधियो मुनेः । कणशः खण्डतां यान्ति मनसि स्मरसायकाः
Even the arrows of love, shot by a passionate young woman, are shattered bit by bit in the mind of the wise sage of noble understanding.
रागद्वेषैस् स्वरूपज्ञो नावशः परिकृष्यते । स्पर्श एवास्य नैताभ्यां किम् उताक्रमणं भवेत्
One who knows his true nature is not helplessly dragged by attraction and aversion; for him, these merely touch the surface, and certainly do not overpower him.
समदृष्टलतालोलवनिताद्रिशिलादिषु । रमते नैष भोगेषु पान्थो मरुमहीष्व् इव
He, whose vision is equal, does not delight in pleasures found in vines, women, mountains, rocks, and so forth—just as a traveler does not revel in the deserts he crosses.
अयत्नोपनतं सर्वं लीलया मुक्तमानसः । भुङ्क्ते भोगभरं प्राज्ञस् त्व् आलोकम् इव लोचनम्
The wise one, whose mind is free, effortlessly enjoys whatever comes to him, just as the eye receives light.
काकतालीयवत् प्राप्ता भोगाली ललनादिका । सेविताप्य् अङ्ग धीरस्य न दुःखाय न तुष्टये
Pleasures such as women and the like, which come by chance like a fruit falling as a crow alights, even if enjoyed by the steadfast, bring neither sorrow nor satisfaction.
सम्यग्दृष्टपदार्थं ज्ञं सुखदुःखगती मनाक् । द्वे वीच्याव् इव शैलेन्द्रं क्षोभं नेतुं न शक्नुतः
For the knower who sees things rightly, the courses of pleasure and pain cannot disturb him, just as two waves cannot shake a mighty mountain.
हेलयालोकयन् भोगान् मृदुर् दान्तो गतज्वरः । स्वम् एव पदम् आलम्ब्य सर्वभूतान्तरस्थितम्
He gently and calmly regards pleasures, free from fever, resting in his own state, which pervades all beings.
ज्ञस् तिष्ठति गतव्यग्रं व्यग्रयापि समन्वितः । जगन्ति जनयन्न् एव ब्रह्मेवात्मपरायणः
The knower abides without agitation, even when engaged in activity, creating worlds as Brahma does, devoted to the Self.
आपतत्सु यथाकामं यथाकालं यथाक्रमम् । सुखदुःखेषु न क्षोभम् एति भूभृद् ऋतुष्व् इव
In the face of calamities, as they arise according to time and order, he is not disturbed by pleasure or pain, like the earth through changing seasons.
मज्जतो ऽपि बहुज्ञस्य राम कर्मेन्द्रियक्रमैः । असक्तमनसो नित्यं न किञ्चिद् अपि मज्जति
O Rama, even when a person of great knowledge is immersed in actions through the organs of action, if his mind remains unattached, he is never truly immersed in them.
कलङ्क्य् अन्तःकलङ्केन प्रोच्यते हेम नान्यथा । भावासक्त्या समासक्त उक्तो जन्तुर् हि नान्यथा
Gold is said to be tainted only when there is an inner impurity; likewise, a creature is said to be attached only through attachment to mental states, not otherwise.
शरीरात् प्रविविक्तं स्वं पश्यतः प्रविवेकिनः । विकर्तिताङ्गकस्यापि न किञ्चित् प्रविकर्तितम्
For one who perceives his own self as distinct from the body, even if the body is mutilated, nothing of his true self is actually mutilated.
सकृत्प्रभातं विमलं यज् ज्ञातं ज्ञातम् एव तत् । न हि बन्धुः परिज्ञातः पुनर् अज्ञाततां व्रजेत्
That which has been known once, pure and clear, remains known; a relative, once recognized, does not become unknown again.
सर्पभ्रान्तौ निवृत्तायां न रज्ज्वां सर्पभावना । पुनर् एति यथा प्रावृण्नदी गिरितटच्युता
When the illusion of a snake is dispelled, the idea of a snake does not return to the rope, just as a mountain stream fallen from a cliff does not flow back.
न हेम तापशुद्धाङ्गं स्वाभासम् अलम् आगतम् । कर्दमे मग्नम् अपि सत् समादत्ते मलं पुनः
Gold, purified by fire and restored to its own brilliance, does not again take on impurity, even if it is immersed in mud.
क्षीणे स्वहृदयग्रन्थौ न बन्धो ऽस्ति पुनर् गुणैः । यत्नेनापि पुनर् बद्धं केन वृन्ते च्युतं फलम्
When the knot of the heart is dissolved, there is no bondage again through qualities; even with effort, a fruit fallen from its stem cannot be reattached.
अयश्छेदविचाराभ्याम् अभितः खण्डशो गतम् । पाषाणं च मनश् चैव सन्धातुं कस्य शक्तता
When iron and stone have been shattered into pieces by cutting and breaking, who has the power to join them together again, just as with the mind?
विज्ञातायाम् अविद्यायां कः पुनः परिमज्जति । परिज्ञाय श्वपाकानां यात्रां कः प्रेक्षते द्विजः
Once ignorance is understood, who would again attempt to erase it? After knowing the ways of outcastes, what twice-born person would observe their conduct?
सुधाम्भसि यथा क्षीरधीर् विचारान् निवर्तते । संसारवासना तद्वद् धीविचारान् निवर्तते
Just as the mind ceases to inquire into milk when it is mixed in nectar, so too worldly inclinations cease through inquiry of the mind.
मध्वम्बुशङ्कया तावद् विषवारि प्रपीयते । यावत् तन् न परिज्ञातं परिज्ञातं विहीयते
Out of suspicion that it is honey, one may drink poisonous water until it is truly known; once it is recognized, it is abandoned.
रूपलावण्ययुक्तापि चित्रकान्तेव कामिनी । द्रव्यमात्रसमारम्भात् तत्त्वविद्भिर् विलोक्यते
Even a woman endowed with beauty and charm, like a lovely painting, is regarded by those who know the truth as merely a collection of material substances.
यथा मषीकुसुम्भादि स्त्रियाश् चित्रे तथैव हि । जीवन्त्या अपि केशोष्ठं कस् तां प्रति किल ग्रहः
Just as ink, safflower, and other substances are seen in a woman's portrait, so too, even in a living woman, who would truly grasp her hair or lips?
अनुभूतो गुडस् स्वादुर् अपि दाहविकर्तनैः । न शक्यते ऽन्यथा कर्तुं तत्त्वालोकस् तथात्मनः
Even though tasted, sweet molasses cannot be made otherwise by burning or cutting; likewise, the vision of the Self remains unchanged.
परव्यसनिनी नारी व्यग्रापि गृहकर्मणि । तद् एवास्वादयत्य् अन्तर् नवसङ्गरसायनम्
A woman attached to another, though busy with household tasks, inwardly savors only the fresh flavor of union.
एवं तत्त्वे परे शुद्धे धीरो विश्रान्तिम् आगतः । न शक्यते चालयितुं देवैर् अपि सहासुरैः
Thus, in the supreme pure reality, the steadfast one who has found rest cannot be disturbed, even by gods together with demons.
परव्यसनिनी नारी केन भर्त्रा बलीयसा । विस्मारिता स्वसङ्कल्पकान्तसङ्गमहोत्सवम्
What powerful husband has caused the woman addicted to others' pleasures to forget the grand festival of union with her beloved, conceived in her own mind?
जगत् समरसानन्तचिदालोकावलम्बनम् । केन विस्मार्यते बुद्धिस् तत्त्वज्ञस्य महात्मनः
By whom is the mind of the great soul, who knows the truth, made to forget the world, which is sustained by the equal radiance of infinite consciousness?
समग्रसुखदुःखाभ्यां व्यवहारम् अखण्डितम् । कुर्वन् गुरुजनायत्तो भर्तृश्वशुरखेदितः
Engaged in uninterrupted dealings with both happiness and sorrow, dependent on elders, distressed by husband and in-laws, she acts accordingly.