त्वादृशस्य तु दृष्ट्यैव क्षुब्धता जायते मुधा । आलोक्य राजमहिषीं मनो मदमयीं यथा
But for one like you, agitation arises merely from perception, just as the mind becomes intoxicated upon seeing the queen.
आत्मना तव सम्बन्धश् चेत् तत् कर्त्र् असि सुन्दर । किं तु नास्यासि सम्बन्धः कुसुमस्योपलो यथा
If you think you have a connection with the self, then you are the doer, O beautiful one; but truly, you have no connection, just as a stone has none with a flower.
द्वितीयेन समं यैषा तत्ता तद्भावतैकता । सा सम्बन्धगतिः प्रोक्ता प्राग्द्वित्वाद् अधुनैकता
When this (connection) is together with a second, it is called the movement of relation; previously there was duality, now there is oneness.
नानाप्रकाररचना नानारूपक्रियामुखी । सुखदुःखदशाहेतुस् सा चानेकविधा स्मृता
It is said to be of many kinds, composed in various ways and manifesting in diverse forms and actions, the cause of states of pleasure and pain.
सम्बन्धस् समयोर् दृष्टस् तथार्धसमयोर् अपि । सुविलक्षणयोश् चान्यस् तस्मिन् सति जगत्त्रये
Connection is observed between times, as well as between half-times, and also between two entirely distinct things; when that exists, the three worlds arise.
द्रव्यान्तरगुणं द्रव्याण्य् आश्रयन्ति बहून्य् अलम् । शशिशैत्यं यथौषध्यो यथोष्माणं महाशिलाः
Many substances indeed take on the qualities of other substances, just as medicinal herbs acquire the coolness of the moon, or great stones acquire heat.
इत्थं यदि तु सम्बन्धो भवतः परमात्मना । अस्तु तत् संसृतेर् बीजम् अन्योऽन्यगुणसङ्करः
Thus, if there is indeed a connection between you and the Supreme Self, let it be; that is the seed of transmigration, the intermingling of each other's qualities.
मनोमनननिर्माणकलातीतात्मनात्मना । ईदृशो ऽस्ति न सम्बन्धस् तवेन्द्रियगणाणुना
But for you, whose nature is beyond mind, thought, creation, and time, there is no such connection with the aggregate of sense-atom elements.
अन्यश् च दृश्यते लोके सम्बन्धस् समयोस् स्फुटः । यथा ज्वलनयोर् ऐक्ये तेजसोः पयसोर् अपि
Another kind of connection is clearly seen in the world, between times, as when two flames unite, or between fire and water.
मनोमनननिर्माणकलातीतात्मनाणुना । ईदृशो ऽपि न सम्बन्धस् तवेन्द्रियगणात्मना
Yet, for you, whose nature is beyond mind, thought, creation, and time, there is not even such a connection with the essence of the sense-group.
अन्यश् च चौर सम्बन्धो दृष्टो ऽर्धसमयोर् अपि । एकावयववैचित्र्याद् यथा स्त्रीपुंसयोर् इह
Another connection is also seen between half-times, as when, due to the peculiarity of a single limb, there is union between a woman and a man in this world.
किञ्चिदन्यतया चैव सलिलक्षीरयोर् इव । अथ वा वारिमधुनोर् मधुनोर् इव चित्रयोः । पाण्डुरारुणयोर् वापि तेजसोर् अरुणार्कयोः
There is a certain difference, just as between water and milk, or as between water and honey, or between two distinct kinds of honey, or between pale and red lights, or between the reddish sun and its rays.
मनोमनननिर्माणकलातीतात्मनात्मना । ईदृशो ऽपि न सम्बन्धस् तवेन्द्रियगणाणुना
Yet, even so, there is no connection between you—the Self beyond the play of mind, thought, and imagination—and the multitude of your sense-organs, which are mere atoms.
अन्यो ऽस्ति चौर सम्बन्धो यो ऽत्यन्तासमयोर् अपि । यथेह काष्ठजतुनोस् तथा पुरुषदन्तिनोः
There is another kind of connection, like that between a thief and the stolen goods, even when they are utterly unrelated—just as here between a wooden elephant and a real elephant.
तादृशो ऽपि न सम्बन्धस् तवेन्द्रियगणाणुना । मनोमनननिर्माणकलातीतात्मनात्मना
Yet, even such a connection does not exist between you—the Self beyond the play of mind, thought, and imagination—and the multitude of your sense-organs.
अन्यो बीजाङ्कुरन्याये पितृपुत्रक्रमे तथा । कार्यकारणरूपो ऽपि न सम्बन्धस् तवात्मना
Another is the connection by the analogy of seed and sprout, or in the sequence of father and son; even as cause and effect, there is no such connection for you, the Self.
अन्यो ऽपि कलनामात्रसङ्केतरचितो भवेत् । तवाहं त्वं ममेत्य् अन्तर्निश्चयेन किल द्वयोः
Another kind is merely a conceptual designation, arising from notions such as 'I am this,' 'this is mine,' formed by inner conviction between the two.
अन्ये च बहवो लोकेष्व् आधाराधेयतादयः । सम्भवन्तीह सम्बन्धास् सुष्ठु सम्बन्धकारिणाम्
There are also many other types of connections in the world, such as that of support and supported, and so on; these indeed arise for those who are bound by the sense of relationship.
मनोमनननिर्माणकलातीतात्मनाणुना । तथापि नैव सम्बन्धस् तवेन्द्रियगणात्मना
Yet, even so, there is truly no connection between you—the Self beyond the play of mind, thought, and imagination—and the aggregate of your sense-organs.
आत्मना भवतः को ऽयं घोरस् संसारदुःखदः । सम्बन्धस् स्याद् वदास्माभिर् यो न दृष्टो न दृश्यते
What is this dreadful connection with the world that brings suffering to you? Tell us, for we neither see nor perceive any such bond with your Self.
नासौ सुसमनिर्माणो न चार्धसमनिर्मितिः । न विलक्षणनिर्माणस् सम्बन्धः क इवेदृशः
That connection is neither perfectly formed nor even half-formed; nor is it of a distinct kind—what sort of connection could it possibly be?
शशमस्तकशृङ्गेण रसायनमयश् शशी । कथं संश्लिष्यते साधो नित्यं सन्न् असता किल
How could the nectar of the moon be joined to the horn on a rabbit’s head? O noble one, how can what is real ever unite with what is unreal?
नित्यं सदसतोर् ऐक्यं कथम् अक्षगणात्मनोः । प्रकाशजडयोर् मूर्ख सकलङ्काकलङ्कयोः
How could there ever be unity between the real and the unreal, between consciousness and inert matter, between the pure and the impure, between the flawless and the flawed?
द्वयोर् वाप्य् असतोर् एवं सङ्गस् सम्भवतीह कः । शशमस्तकशृङ्गाद्रिशिलाशकलयोर् इव
Or even between two unreal things—how could any association arise, just as there could be none between a mountain peak on a rabbit’s head and a fragment of stone?
शृण्व् इमं निश्चयं चित्त सत्यम् एव मयोच्यते । आत्मना तव सम्बन्धस् स्वप्नेष्व् अपि न विद्यते
Hear this certain truth, O mind: what I say is indeed true—there is no connection between your Self and anything else, not even in dreams.
यद् अनात्ममयं तच् च न सम्भवति कुत्रचित् । आत्मनस् सर्वरूपत्वात् तेन त्वं नासि चित्तक
Whatever is composed of non-Self can never truly exist anywhere, for the Self is all-pervading; therefore, you are not the mind, O mind.
चित्त चेत्यविमुक्तेयं जगज्जालविजृम्भितैः । अहं त्वम् इत्यादिमयी ब्रह्मसत्तैव वल्गति
This world, which unfolds as a web of mind and its objects, is nothing but the radiance of Brahman, manifesting as the notions of 'I' and 'you' and so forth.
सकलकल्पनया स्वसमुत्थया परिवृतो ऽप्य् अभितश् च विवर्जितः । तव न सङ्गम् उपैति शठाकृते हतमनस् सकलामलदृग् विभुः
Though surrounded on all sides by every kind of imagination arising from yourself, you remain untouched by them; you do not come into contact with them, O cunning mind, for you are the sovereign whose vision is free from all stains and whose mind is destroyed.
वीतहव्यो महाबुद्धिर् विन्ध्याद्रौ कन्दरोदरे । क्षुराग्रशितया बुद्ध्या भूयश् चेदं व्यचारयत्
Vītahavya, possessing great wisdom, in the hollow of the Vindhya mountain, again reflected with a mind sharpened like the edge of a razor.
मूर्खेन्द्रियगणाशेषे समग्ररचनान्विते । सर्वसङ्कल्पवलिते सर्वाङ्कुरपरावृते
With all the foolish senses completely present, with the whole structure intact, filled with every kind of thought, and turned away from all sprouts of awakening.