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?
जीवेनेदृग्विधेनैवं यद् आ प्रथमसर्गतः । स्वयं संविदितो मार्गस् तेनैवाद्यापि गच्छति
From the very first creation, the living being has proceeded along this path, self-aware in this manner, and continues to do so even now.
सुखसञ्चारयोग्यासु जीवे सरति नाडिषु । देवपुत्र भवत्य् एतद् वीर्यविच्यवनं कथम्
O divine one, the life-force moves through the channels in the body that are fit for its easy passage; how then does this loss of vital energy occur?
जीवः क्षुब्धयति क्षुब्धः प्राणादिपवनावलीम् । संविदाज्ञांशमात्रेण सेनाम् इव महीपतिः
The living being, when agitated, stirs up the currents of breath and other vital airs, just as a king, by a mere command, mobilizes his army.
वातस्पन्देन मेदोऽन्तर् मज्जासारश् च स्वस्थितिम् । त्यजत्य् अम्ब्वभ्रसौगन्ध्यरजःपत्त्रतृणादि व
By the movement of air, the fat within, as well as the marrow and essence, abandon their own place, just as clouds, fragrances, dust, leaves, or grass are displaced.
चलितं वस्त्व् अधो याति वार्यादि दहनादि खम् । देहान् नाडीप्रणालेन शुक्रं याति बहिस्स्थितिम्
The displaced substance moves downward; water, fire, air, and space likewise; through the channels of the body, semen passes outward to an external state.
देवपुत्र महाज्ञो ऽसि वेत्सि पूर्वापरं स्थितेः । ज्ञायसे वचनाद् एव स्वभावो हि किम् उच्यते
O divine one, you are greatly wise and know the past and future of existence; you are understood even by speech alone—what need is there to speak of your true nature?
आदिसर्गे यथा यद् यत् स्फुरितं ब्रह्म ब्रह्मणि । घटावटपटाद्यात्म तथैवाद्यापि च स्थितम्
Just as, at the beginning of creation, whatever arose in Brahman remains even now—whether it is a pot, a hut, a cloth, or anything else—so too is it established.
काकतालीयवद् वारिबुद्बुदोत्पत्तिनाशवत् । घुणाक्षरवद् उच्छूनं तं स्वभावं विदुर् बुधाः
The wise know that this nature is like the chance meeting of a crow and a palm fruit, like the arising and vanishing of a water bubble, or like a worm's accidental tracing of a letter.
अस्मिन् स्वभाववशतो जगति प्ररूढे देहास् स्फुरन्ति विविधा विविधाविकाराः । प्रक्षीणवासनतया न भवन्ति केचिद् भूयो भवन्ति च पुनस् त्व् इतरे घनास्थाः
In this world, which has arisen by the force of its own nature, bodies appear, exhibiting various and manifold transformations; when tendencies are exhausted, some do not arise again, while others, being dense and firm, return once more.
आत्मस्वभाववशतो जातं जगद् इदं महत् । स्थितिं वासनयाभ्येत्य धर्माधर्मवशे स्थितम्
This vast world has arisen by the force of the nature of the Self; having attained existence through latent tendencies, it remains subject to the influence of virtue and vice.