ममेत्य् उक्तवतो मङ्किर् विनिपत्य स पादयोः । उवाचानन्दपूर्णाक्षम् इदं मार्गे वहन् वचः
When Maṅki, having said 'mine,' fell at his feet, he spoke these words on the path, his eyes full of bliss.
भगवन् भूरिशो भ्रान्ता दिशो दश दशावता । मया न तु पुनस् साधुर् लब्धस् संशयनाशकृत्
Lord, I have wandered greatly in all ten directions, but never have I found a true sage who can destroy doubt.
समस्तदेहवाराणां सारस्याद्य फलं मया । प्राप्तं यद् अस्मि त्वत्पादपद्मे भ्रमरतां गतः
Today I have attained the true fruit of all embodied lives, for I have become absorbed like a bee at your lotus feet.
खिन्नो ऽस्मि भगवन् पश्यन् दशास् संसारदोषदाः । पुनर् जातं पुनर् नष्टं सुखदुẖखभ्रमस् सदा
O Lord, I am weary, seeing the many states that bring the faults of worldly existence—again and again born, again and again lost, always whirled in pleasure and pain.
अवश्यम्भाविपर्यन्तदुẖखत्वात् सकलान्य् अपि । सुखान्य् एवातिदुẖखानि वरं दुẖखान्य् अतो मुने
Because all pleasures inevitably end in suffering, O sage, even the greatest pleasures are extreme pains; therefore, suffering is preferable.
दृढदुẖखवद् अन्तत्वाद् दुẖखयन्ति सुखानि माम् । तथा नाम यथा दुẖखम् एव मे सुखतां गतम्
Pleasures torment me because, like intense suffering, they come to an end; thus, for me, suffering itself has become like happiness.
वयो दशनलोमाङ्गैस् सह जर्जरतां गतम् । उच्चैḫपदे पातपरा बुद्धिर् नाध्यवसायिनी
My age, along with my teeth, hair, and limbs, has become decrepit; my mind, prone to falling from high places, is unable to decide firmly.
प्रसुवानं कुसङ्कल्पान् गहनं न प्रकाशते । मनḫ पिप्पलपद्मूलैर् इव कुग्रामकोटरम्
My mind, producing evil thoughts, does not shine forth; it is like a dark village hollow filled with roots of pipal and lotus plants.
वासनागर्धवृद्ध्यैति श्वश् श्वḫ पापीयसीं स्थितिम् । कण्टकद्रुमवल्लीव करालकुटिला मतिः
The growth of impressions leads, day by day, to an even more degraded state; the mind becomes fierce and crooked, like a thorny creeper on a bristling tree.
आयुर् आयासशालिन्या यामिन्येव तमोऽन्धया । अक्षीवानागतालोकं क्षीणं सन्ततचिन्तया
Life, burdened with toil, is like a night shrouded in deep darkness; with eyes unable to see the coming light, it is worn thin by constant worry.
न कञ्चिद् रसम् आदत्ते नष्टैवापि न नश्यति । न पुष्पिता न फलिता तृष्णा शुष्कलतेव नः
Desire, like a withered vine, neither takes in any essence nor perishes even when lost; it neither flowers nor bears fruit for us.
कर्म मर्मणि निर्मग्नं वासनाख्यम् अशर्मणे । जीवितं जन्मने जीर्णं नैवोत्तीर्णो भवार्णवः
Life, sunk in the core of action and called 'impression,' brings no happiness; worn out by repeated births, one does not cross the ocean of becoming.
दिनानुदिनम् उच्छूना भोगाशा भयदायिनी । पूर्णापूर्णात्मनि क्षीणा श्वभ्रकण्टकवृक्षवत्
Day by day, the hope for enjoyment, which brings fear, diminishes in the self that is sometimes full, sometimes empty, like a tree of thorns in a pit.
चिन्ताज्वरविकारिण्या लक्ष्म्याẖ खलु महापदः । सम्पन् नाम कृतं सापि विप्रलम्भेन जृम्भते
Wealth, afflicted by the fever of worry, is indeed a great misfortune; even when called prosperity, it swells only with disappointment.
अन्तस्स्फुरितरत्नेहं भासुरं चान्धकोटरम् । कल्लोलकलिलं शून्यं चेतश् शुष्काब्धिदुर्भगम्
My mind, though containing inner jewels, is a bright yet dark cave; agitated by waves, it is empty and hard to cross, like a dried-up ocean.
माम् इन्द्रियार्थैकपरं न स्पृशन्ति विवेकिनः । सकण्टकम् अमेध्यस्थं श्लेष्मातकम् इव द्रुमम्
Objects of the senses, which are only for those attached to them, do not touch the discerning; like a sticky, thorny, impure tree, they are avoided.
असद् एव महारम्भं वल्गदर्जुनवातवत् । मनो रमणम् अप्राप्तं शून्यं दुẖखाय वल्गति
Just as a great gust of wind stirs up dust in vain, so too the mind, not finding delight, rushes restlessly into emptiness, bringing only sorrow.
शास्त्रसज्जनसम्पर्कचन्द्रतारकधारिणी । अहम्भावोल्लसद्यक्षा क्षीणा नाज्ञानयामिनी
The night of ignorance has waned; the radiant Yaksha of ego, adorned with the moon and stars of scripture and the company of the virtuous, has faded away.
अज्ञानध्वान्तमत्तेभसिंहẖ कर्मतृणानलः । उदितो न विवेकार्को वासनारजनीक्षयः
The sun of discernment, which destroys the darkness of ignorance, the intoxicated elephant and lion, and the fire that burns the straw of karma, has not yet arisen to dispel the dye of latent tendencies.
अवस्तु वस्तुवद् बुद्धं मत्तश् चित्तमतङ्गजः । इन्द्रियाणि निकृन्तन्ति न जाने किं भविष्यति
The intoxicated elephant of the mind, mistaking the unreal for the real, assails the awakened intellect; the senses cut it down, and I do not know what will come of this.
शास्त्रदृष्टिर् अपि प्राज्ञैर् आश्रिता तरणाय या । साप्य् अदृष्टिर् इवान्ध्याय वासनावेशकारिणी
Even the vision of scripture, relied upon by the wise for crossing over, becomes like blindness when overpowered by the force of latent tendencies.
तद् एवम् अतिसम्मोहे यत् कार्यम् इह दारुणे । उदर्कश्रेयसे तात तन् मे कथय पृच्छते
Thus, in this terrible state of deep delusion, what should be done for the sake of a better outcome? Father, tell me, for I am asking you.
शाम्यन्ति मोहमिहिकाश् शरदीव साधौ प्राप्ते भवन्ति विमलाश् च तथाखिलाशाः । सत्येति वाग् भवतु साधुजनोपगीता मद्बोधनेन भवता भवशान्तिदेन
The mists of delusion subside, just as autumn clears the sky; all desires become pure in the same way. Let your words, praised by the virtuous, declare the truth, for by your awakening, you grant the peace of liberation.
संवेदनं भावनं च वासना कलनेति च । अनर्थायेह शब्दार्थो विगतार्थो विजृम्भते
Here, words such as 'perception,' 'contemplation,' and 'impression' are used in vain for what is meaningless, as their true sense has faded away.
वेदनं भावनं विद्धि सर्वदोषसमाश्रयम् । अस्मिन्न् एवापदस् सन्ति लता मधुरसे यथा
Know that sensation and imagination are the source of all faults; within them, misfortunes arise just as they do in the sweet sap of a vine.
संसारमार्गे गहने वासनावेशवाहिनः । उपयाति विचित्रोच्चैर् वृत्तवृत्तान्तसन्ततिः
On the dense path of worldly existence, carried along by the force of impressions, the succession of varied events proceeds, sometimes rising high.
विवेकिनो वासनया सह संसारसम्भ्रमः । क्षीयते माधवस्यान्ते शनैर् वनम् इवारसम्
For one who discriminates, the confusion of worldly existence, along with its impressions, gradually diminishes at the end of spring, like a flavorless forest.
अस्यास् संसृतिसल्लक्या वासनोत्सेधकारिणी । कदल्या घनजालिन्या रसलेखेव माधवी
Of this vine of transmigration, the destroyer of impressions acts like the trace of nectar in a dense cluster of bananas, as the Mādhavī creeper.
संसाराब्धितयोदेति वासनात्मा रसश् चितौ । यथा वनतयान्तस्स्थो मधुमासरसẖ क्षितौ
The essence of impressions, rising in the ocean of worldly existence, manifests as flavor in consciousness, just as the juice of spring is found within the forest.
चिन्मात्राद् अमलाच् छून्याद् ऋते किञ्चिन् न विद्यते । नान्यत् क्वचिद् अपर्यन्ते खे शून्यत्वेतरद् यथा
Apart from pure consciousness, apart from the spotless void, nothing exists; there is nothing else anywhere in the endless sky, just as in emptiness.