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.
वासनांशं समानीय धर्माधर्मैर् न गृह्यते । ततो न जायते मुक्त इति नो दर्शनं मुने
When the portion of latent tendencies is gathered, it is not seized by virtue or vice; therefore, liberation does not arise—this is not our view, O sage.
अत्युदारं महार्थं च वक्षि त्वं वदतां वर । अनुभूतिम् उपारूढं गूढं च परमार्थवत्
You, best of speakers, will declare something exceedingly noble and of great import—an experience that is profound, hidden, and truly ultimate.
त्वद्वाक्यविभवेनाद्य श्रुतेनानेन सुन्दर । पीतेनेवेन्दुना राहुर् अन्तर् यातो ऽस्मि शीतताम्
By the power of your words, and by hearing this beautiful teaching today, I have been cooled within, as if Rahu, having drunk the moon, has entered into coolness.
तत् समासेन तां तावद् आत्मोत्पत्तिं वदाशु मे । ततश् श्रोष्यामि यत्नेन ज्ञानगर्भां गिरं तव
Therefore, briefly tell me now about the origin of the Self; afterwards, I will diligently listen to your speech, which is filled with knowledge.
तेन पद्मजपुत्रेण मुनिना नारदेन तत् । क्व कृतं वीर्यम् आर्येण कथयार्य यथास्थितम्
By that sage Nārada, son of Padmaja, O noble one, where was that valor accomplished? Tell me, noble one, as it truly happened.
ततो निबध्नता तेन मनोमत्तमतङ्गजम् । विवेकविपुलालाने शुद्धबुद्धिवरत्रया
Then, by him, the mind—like a mad elephant—was restrained with the triple reins of pure understanding and the great goad of discernment.
तद् वीर्यं कल्पकालाग्निगलितेन्दुद्रवोपमम् । रसानां पारतादीनां दिव्यानाम् अनुजं नवम्
That potency, resembling the fresh essence of the moon melted by the fire of the world-age, is the new offspring among the divine elixirs such as mercury and others.
मुनिना पार्श्वगे कुम्भे स्फाटिके विसरद्रुचौ । अद्रुते विद्रुताकारं चन्द्रे चन्द्रम् इवार्पितम्
By the sage, it was placed in a crystal vessel with radiant luster at his side, unagitated and with a flowing form, like the moon set upon the moon itself.
रत्नशैलैर् वृतः कान्तैस् तले पार्श्वेषु चाभितः । गम्भीरकुक्षिस् सुदृढश् चाचलाहननक्षमः
Surrounded by beautiful jewel mountains at its base and on all sides, with a deep cavity, firm, and capable of withstanding even the blow of a mountain.
सङ्कल्पितेन क्षीरेण स कुम्भस् तेन पूरितः । अमृतापूरभिन्नेन विधिनेवामृतार्णवः
That vessel was filled with milk conjured by intention, as though by ritual, overflowing with nectar, like an ocean of ambrosia.