पातनैकान्तदक्षाणि दोषाशीविषवन्ति च । रूक्षकण्टकलग्नानि श्वभ्राग्राणीन्द्रियाणि च
They are skilled only in causing downfall, filled with the poison of faults, harsh and thorny, and perched at the edge of abysses—such are the senses.
आत्मम्भरीण्य् अनार्याणि साहसैकरतानि च । अन्धकारविकारीणि रक्षांसि स्वेन्द्रियाणि च
They are ignoble, self-serving, ever intent on rashness, distorted by darkness—these senses are like demons.
अन्तश्शून्यान्य् असाराणि वक्राणि ग्रन्थिमन्ति च । दहनैकान्तयोग्यानि दुर्दारूणीन्द्रियाणि च
Empty within, unsubstantial, crooked, full of knots, fit only for burning, and hard to cut—such are the senses.
घनमोहप्रतर्दानि दुष्कूपगहनानि च । महावकरतुच्छानि कुपुराणीन्द्रियाणि च
They are battered by dense delusion, difficult to traverse, vast yet hollow, and like ruined cities—these are the senses.
अनन्तेषु पदार्थेषु करणानि घटादिषु । सभ्रमाणि सपङ्कानि चक्राङ्गानीन्द्रियाणि च
Among countless objects, the senses are like wheels and axles in pots and the like—confused, muddy, and with parts like spokes.
आपन्निमग्नम् इमम् एवम् अकिञ्चनं त्वं माम् उद्धरोद्धरणशील दयोदयेन । ये नाम केचन जगत्सु जयन्ति सन्तस् तत्सङ्गमं परमशोकहरं वदन्ति
I am thus sunk and helpless in this mire; O you who are skilled in rescue, lift me up with your compassion. They say that the company of the truly good, who alone conquer in the worlds, is the supreme remover of sorrow.
ततस् तस्य मया ब्रह्मंस् तच् छ्रुत्वा पावनं वचः । इदम् उक्तं यथापृष्टं सुस्पष्टपदया गिरा
Then, O Brahman, having heard his purifying words, I replied as you had asked, with speech that was clear and precise.
साधु विद्याधराधीश दिष्ट्या बुद्धो ऽसि भूतये । भवान्धकूपकुहराच् चिरेणोत्थातुम् इच्छसि
Well done, lord of the Vidyādharas! By fortune, you have awakened for your own good; after a long time, you wish to rise from the dark well of existence.
पावनीयं तव मती राजते शुद्धरूपिणी । विवेकेनानलेनेव कनकद्रवसन्ततिः
Your mind, which is to be purified, shines forth in its pure nature—like a stream of molten gold gleaming by the fire of discernment.
उपदेशगिराम् अर्थम् आदत्ते हारिहेलया । मकुरे निर्मले द्रव्यम् अयत्नेनैव बिम्बते
You grasp the meaning of words of instruction with effortless charm, just as a substance is reflected without effort in a spotless mirror.
यद् इदं वच्मि तत् सर्वम् ॐ इत्य् आदातुम् अर्हसि । अस्माभिश् चिरम् अन्विष्टं नात्र कार्या विचारणा
Whatever I say, you should receive it all, beginning with 'Om'; it has been sought by us for a long time—there is no need for further deliberation here.
यत् किञ्चित् स्वदते ऽन्तस् ते वस्तु वस्तुतयाश्रितम् । तद् अस्वाद्व् इति निर्विघ्नं त्यजंस् तिष्ठ यथासुखम्
Whatever object within you is tasted as possessing reality, abandon that taste as unreal, and remain undisturbed, at ease.
निरहङ्कारितां सत्यां बुध्यस्वाबोधम् उत्सृजन् । नासि त्वं चिरम् अप्य् अन्तḫ प्रेक्षितो ऽसि न लक्ष्यसे
When true egolessness is present, realize your own awareness, letting go of all else; you are not observed, nor are you perceived, even after a long time.
नाहन्त्वम् अस्ति न जगद् इति निश्चयिनस् तव । सर्वम् अस्ति शिवं तच् च न दुẖखाय सुखाय नो
For you, who are certain that there is no 'I', no 'you', and no world, all exists as auspiciousness, and that is neither for sorrow nor for happiness.
किम् अज्ञत्वाज् जगज् जातं जगतो ऽथ किम् अज्ञता । विचार्यापीति नो विद्म एकत्वाद् अलम् एतयोः
What is it, not knowing which, the world has arisen? Or, in the world, what is it that is unknown? Upon reflection, we do not know; because of their unity, enough of these two questions.
मृगतृष्णाम्बुवद् विश्वं अवस्तुत्वात् सद् अप्य् असत् । यच् चेदं भाति तत्रैव किञ्चिद् इत्य् एव निश्चयः
Like water in a mirage, the universe, though existent, is unreal due to its lack of substance; and whatever appears here, the only certainty is that it is something, nothing more.
मृगतृष्णाम्बुवद् विश्वं अवस्तुत्वात् सद् अप्य् असत् । यच् चेदं भाति तद् ब्रह्म नकिञ्चित् किञ्चिद् एव वा
Like water in a mirage, the universe, though existent, is unreal due to its lack of substance; and whatever appears here, that is Brahman, or perhaps it is nothing at all, or only something.
मृगतृष्णाम्बुवद् विश्वं न सन् नासन् न किञ्चन । प्रतिभासवशात् सत्यम् अवस्तुत्वाद् असत् सदा
Like water in a mirage, the universe is neither existent nor non-existent nor anything at all; by the force of appearance it seems real, but due to its lack of substance, it is always unreal.
मृगतृष्णाम्बुवद् विश्वं नास्ति सत्यम् अथास्ति च । प्रतिभातापि नास्त्य् अत्र तदभावाद् अतश् शिवम्
Like water in a mirage, the universe does not truly exist, yet it seems to exist; even the appearance does not exist here, because of its absence—therefore, there is peace.
विश्वबीजम् अहन्त्वं त्वं विद्धि तस्माद् धि जायते । साद्रिद्यूर्वीनदीशादिजगज्जरढपादपः
Know that the seed of the universe is the sense of 'I'; from that indeed arises the world, with its mountains, earth, rivers, and all the ancient trees.
अहन्त्वबीजाद् अणुतो जायते ऽसौ जगद्द्रुमः । तस्येन्द्रियरसाढ्यानि मूलानि भुवनानि च
From the seed of 'I-sense', the subtle, arises this tree of the world; its roots, rich with the sap of the senses, are the worlds themselves.
तारका बालकलिका ऋक्षौघẖ कोरकोत्करः । वासरा गुच्छविसराḫ पूर्णचन्द्राḫ फलालयः
The stars are its young buds, the clusters of constellations its gathering of blossoms; the days are its spreading branches, the full moons its store of fruit.
स्वर्गादयो बृहद्वर्गा महाविटपकोटराः । मेरुमन्दरसह्याद्या गिरयḫ पत्त्रराजयः
Heavens and the like are vast clusters, great hollows in the branches; Meru, Mandara, Sahya and other mountains are the principal leaves.
सप्ताब्धयो ऽङ्ग स्रुतयḫ पातालं मूलकोटरम् । अगानि घुणवृन्दानि पर्वाणि पुरपङ्क्तयः
The seven oceans, O dear one, are the flowing saps; the netherworld is the root cavity; the houses are swarms of wood-boring insects; the joints are rows of cities.
अज्ञानम् उत्पत्तिमही विहगा भूतकोटयः । उपलम्भो बृहत्स्तम्भो दावो निर्वाणनिर्वृतिः
Ignorance is the earth of origin, birds are the countless beings; perception is the great trunk; wildfire is the bliss of liberation.
रूपालोकमनस्कारा विविधामोदवृत्तयः । वनं विपुलम् आकाशं शुक्ला जलमुचस् त्वचः
Forms, lights, intentions, and the various delightful activities; the forest is the vast sky; clouds are the bark that pours water.
विचित्रशाखा ऋतव उपशाखा दिशो दश । संविद् रसमहापूरो वातस्पन्दो विवर्तनः
The diverse branches are the seasons, the sub-branches are the ten directions; consciousness is the flood of sap, the movement of wind is transformation.
चन्द्रार्करुचयो लोला मज्जनोन्मज्जनोन्मुखाः । रम्याẖ कुसुममञ्जर्यस् तिमिरभ्रमरभ्रमाः
The rays of the moon and sun are unsteady, ever rising and setting; beautiful clusters of flowers are the wanderings of darkness and bees.
पातालम् आशागणम् अन्तरिक्षम् आपूर्य तिष्ठत्य् असद् एव सद्वत् । तस्यानहन्ताग्निहते ऽहमर्थबीजे पुनर् नास्ति सतो ऽपि रोहः
The netherworld, the hosts of directions, and the sky are all filled and sustained by what is unreal, as if real; when the seed of 'I am' is burned by the fire of non-doership, then there is no sprouting of even the real.
विद्याधर धराधार गिरिकन्दरमन्दिर । दिगन्तराम्बराचार चारसञ्चारचञ्चुर
The Vidyadharas are the supports of the earth, the caves in the mountains are their dwellings; they roam through the distant sky, their movement is swift and delightful.