तुच्छादिना पदार्थेन दुःखं केनचिद् एति हि । तमो मेघपटेनेव स्वभावो ह्य् अत्र कारणम्
Through some trivial object, suffering arises for someone, just as darkness comes from a covering of clouds; in this, one's own nature is the cause.
स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते । दृश्यम् उल्लासम् आप्नोति प्रावृषीव पयोधरः
When one's pure and true nature is forgotten even for a moment, the visible world gains brilliance, like rain clouds swelling in the monsoon.
अनारतानुसन्धानाद् अनुन्मेषम् अविस्तृते । स्वरूपे नोल्लसत्य् एष चिति दृश्यपिशाचकः
But through unbroken contemplation, without even a blink or distraction, this phantom of perception does not arise in the pure nature.
यथा तमःप्रकाशाभ्याम् अहोरात्रं स्थितिं गतम् । तथैव सुखदुःखाभ्यां शरीरं स्थितिम् आगतम्
Just as day and night arise from darkness and light, so too the body comes to exist through pleasure and pain.
एते हि सुखदुःखे द्वे जन्मकारणदर्शनात् । अज्ञस्य लगतश् शुक्लपटकुङ्कुमवद् दृढम्
These two, pleasure and pain, are firmly joined for the ignorant, due to seeing them as causes of birth, like white cloth and red dye.
तज्ज्ञस्य त्व् अङ्ग लगतो मनाग् अपि चितेर् वशात् । यथा शुभाशुभौ रागाव् अनाक्रान्तान्तरौ मणेः
But for the one who knows the truth, O dear one, they are only slightly connected, and by the power of consciousness, attraction and aversion do not touch the jewel within.
पुरस्स्थवस्त्वभावेन रञ्जनां स्फटिको यथा । तज्ज्ञस् त्यजति हे साधो जीवन्मुक्तमतिर् मुनिः
Just as a crystal loses its coloration when the object before it is removed, so too, O noble one, does the sage of liberated mind abandon attachment.
वस्तु संश्लेषमात्रेण घनं रञ्जितचेतसः । गते ऽपि वस्तुनि दृढं दुर्धियः परितापिनः
When the mind is deeply colored by contact with objects, even after the object is gone, those of unsteady intellect remain tormented by strong impressions.
गते ऽपि कुङ्कुमे भस्त्रा तदीयम् अनुरञ्जनम् । न जहाति यथा मूढस् तथा विषयरञ्जनम्
Just as a bellows retains the red tint even after the vermilion is gone, so too does the deluded one not relinquish attachment to sense objects.
अनेनैव क्रमेणैतौ बन्धमोक्षौ व्यवस्थितौ । भावनातानवं मोक्षो बन्धो हि दृढभावनम्
In this very manner, bondage and liberation are established: liberation is the attenuation of imagination, while bondage is strong imagination indeed.
स्वोत्पत्तिकारणप्राप्तौ कथं दुःखं सुखं च वा । अभ्युदेतीति वद मे दूरस्थायाम् अपि प्रभो
Tell me, O Lord, how can pleasure or pain arise when the cause of one's own origination is attained, even if it is far away?
अत्युदारम् अतीवाच्छं बह्वर्थं वचनं तव । श्रोतुं तृप्तिं न गच्छामि मयूरो ऽभ्ररवेष्व् इव
Your words are exceedingly noble, supremely pure, and full of meaning; I do not grow satisfied hearing them, like a peacock with the sound of thunderclouds.
स्वोत्पत्तिकारणं हृद्यं वस्त्व् आदायाक्षपाणिभिः । सुखसंविद् इयं बाला नूनम् उल्लसति स्वतः
Taking up the delightful cause of its own origination with the senses, this experience of happiness surely arises spontaneously, like a child.
हृद्गता क्षोभम् आयाता जीवं कुण्डलिनीगतम् । सोम्यम् उद्बोधयत्य् अन्तस् सिंहम् अभ्ररवो यथा
When agitation arises in the heart, it awakens the life-force lying in the coiled kundalini, gently stirring it within, as the roar of clouds awakens a lion.
प्राणावपूरिता नाडीर् जीव आक्रमति स्फुरन् । सम्यक्सेकप्रबुद्धात्मा रसो द्रुमलता इव
When the channels are filled with vital breath, the living being enters and stirs within them; the awakened mind moves rightly, like sap in the creepers and trees.
सुखप्रबोधसञ्चारे दुःखबोधगमे तथा । जीवस्य नियता नाड्यः पृथग् देहे स्थितिं गताः
As happiness awakens and spreads, and likewise when the awareness of sorrow arises, the channels of the living being are fixed, each taking its own place in the body.
सुखितः प्रस्फुरत्य् एष यासु तासु न दुःखितः । ये हि मार्गास् सुवेषस्य कुवेषस्य न ते शुभाः
He flourishes in those channels where happiness is found, but not in those where sorrow dwells; for the paths of the well-adorned are auspicious, not those of the ill-adorned.
जीवस् सदैव सर्वत्र देहे तिष्ठति वै किल । तस्य दुःखे सुखे वापि नियतं स्फुरितं कुतः
The living being always abides everywhere in the body; so why is its movement determined by happiness or sorrow?
यावत्प्रमाणं जीवो ऽयं संशाम्यत्य् अपरिस्फुरन् । तावत्प्रमाणम् एवैनं मुक्तं मुक्तम् अवैहि वै
For as long as this living being rests without stirring, know that for just that duration it is liberated, truly liberated.
यावत्प्रमाणम् अधिकं स्फुरति क्षुब्धमारुतम् । तावत्प्रमाणम् एवैनं बद्धं बद्धम् अवैहि मे
For as long as the agitated breath stirs excessively, know that for just that duration it is bound, truly bound, as I say.
सुखदुःखकलास्पन्दो बन्धो जीवस्य नेतरः । तदभावो हि मोक्षस् स्याद् बोधात् सम्पद्यते च सः
The fluctuation of happiness and sorrow is bondage for the living being, nothing else; the absence of that is liberation, which arises through knowledge.
सुखदुःखदशे यावद् आनीते नेन्द्रियैश् शठैः । तावत् सुप्तसमस् सोम्यो जीवस् तिष्ठति शान्तवत्
As long as the state of happiness or sorrow is not brought forth by the deceitful senses, the gentle living being remains as if asleep, peaceful.
सुखम् आलोक्य वा दुःखम् अक्षानीतं चलद्वपुः । समुत्फलति जीवो ऽन्तर् दृष्टेन्दुर् इव तोयधिः
When the moving body perceives pleasure or pain through the senses, the inner self arises, like the moon reflected in water.
जीवः क्षुभ्यति दृष्टेन संविदाङ्ग सुखादिना । आमिषेणेव मार्जारो मौर्ख्यम् एवात्र कारणम्
The living being is disturbed by the experience of pleasure and the like, just as a cat is drawn by bait; ignorance alone is the cause here.
बोधेन बोध्यते जीव आत्मज्ञानात्मनात्मना । सुखदुःखादि नास्तीति तेनासौ याति सोम्यताम्
Through awakening, the living being is illumined by self-knowledge, by the self itself; thus, pleasure, pain, and the rest do not exist, and so it attains serenity.
न सत् सुखादि नैतन् मे मुधा चायम् अहं स्थितः । इति जीवः प्रबुद्धो ऽन्तर् निर्वाणं याति शाम्यति
Neither pleasure nor the rest truly exist, nor am I established in them in vain; thus, the awakened living being attains inner peace and becomes tranquil.
सुखादिवस्त्व् असद्रूपम् इत्य् अन्तर्बोधसंविदा । न तदुन्मुखतां याति जीवश् शाम्यति केवलम्
With inner awareness, knowing that objects like pleasure are unreal, the living being does not turn toward them and simply becomes quiet.
सर्वम् एव चिदाकाशं ब्रह्मेति घननिश्चये । स्थितिं याते शमं याति जीवो निस्स्नेहदीपवत्
When there is firm conviction that all is the space of consciousness, Brahman, the living being attains calmness, like a lamp without oil.
दीपवच् छमम् आयाति सुखादिस्नेहसङ्क्षये । सर्वम् एकम् इति ज्ञात्वा जीवो द्वित्वाविभावनात्
Like a lamp, it becomes peaceful when attachment to pleasure and the rest is exhausted; knowing all is one, the living being ceases to perceive duality.
सर्वम् आकाशम् एवेति बुद्ध्वा क्सोभं न गच्छति । जीवश् शून्येन शून्यस्य कः किल क्षोभविभ्रमः
Realizing that all is truly space, the living being does not become disturbed; for the empty, within emptiness, what disturbance or confusion can there be?