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.
वेदनात्मा रसो ऽस्त्य् अन्य इति या प्रतिभा स्थिरा । एषाविद्या भ्रमस् त्व् एष एष संसार आततः
The firm notion that there is another essence, a flavor of sensation, is ignorance, is delusion, and this is the expanse of worldly existence.
अनालोचनसंसिद्ध आलोकेनैष नश्यति । असदात्मा सदाभासो बालवेतालवत् क्षणात्
Perfected by non-reflection, this is destroyed by illumination; the unreal self, appearing as real, vanishes in an instant like a child’s phantom.
सर्वदृश्यदृशो बोधे बोधसारतयैकताम् । यान्त्य् अशेषमहीपीठसरित्पूर इवार्णवे
All objects seen and the seer, in the essence of awareness, become one—just as all the rivers of the earth merge into the ocean.
मृण्मयं हि यथा भाण्डं मृच्छून्यं तु न लभ्यते । चिन्मयं हि तथा चेत्यं चिच्छून्यं तु नोपलभ्यते
Just as a clay pot is made of clay, yet clay without form is not found as a pot; so too, the perceived is made of consciousness, and consciousness without content is not perceived.
बोधावबुद्धं यद् वस्तु बोध एव तद् उच्यते । नाबोधं बुध्यते बोधो वैरूप्यात् तेन नान्यथा
Whatever reality is recognized within awareness is called awareness itself; non-awareness is never known as awareness, for that would be a contradiction.
द्रष्टृदर्शनदृश्येषु प्रत्येकं बोधमात्रता । सारस् तेन तदन्यत्वं नास्ति किञ्चित् खपुष्पवत्
In the seer, seeing, and seen, each is nothing but pure awareness; therefore, there is nothing apart from it, just as there is no flower in the sky.
सजातीयस् सजातीयेनैकताम् अनुगच्छति । अन्योऽन्यानुभवस् तेन भवत्य् एकत्वनिश्चयः
That which is of the same kind naturally attains unity with its own kind; thus, through mutual experience, certainty of oneness arises.
यदि काष्ठोपलादीनां न भवेद् बोधरूपता । तत् सदानुपलम्भस् स्याद् एतेषाम् असताम् इव
If wood, stone, and such things were not of the nature of awareness, then their constant non-perception would be like the non-existence of unreal things.
यदा त्व् अशेषा दृश्यश्रीर् बोधमात्रैकरूपिणी । तदान्येवाप्य् अनन्यैव सती बोधेन बोध्यते
But when all the splendor of the seen is of the single form of pure awareness, then, even though appearing as other, it is known only by awareness, being not different from it.
सर्वं जगद्गतं दृश्यं बोधमात्रम् इदं ततम् । स्पन्दमात्रं यथा वायुर् जलमात्रं यथार्णवः
All the visible world is pervaded only by pure awareness, just as air is nothing but vibration, and the ocean is nothing but water.
मिश्रीभूता अपि ह्य् एते जतुकाष्ठादयो यथा । मिथोऽननुभवामिश्रा ऐक्यं ह्य् अनुभवो मिथः
Just as lac and wood, though mixed together, do not truly merge in experience, so too, unity is only when there is mutual experience, not merely physical proximity.
अन्योऽन्यानुभवो ह्य् ऐक्यम् ऐक्यं त्व् अन्योऽन्यवेदनम् । यथाम्भसोẖ क्षीरयोर् वा न काष्ठजतुनोर् इव
Mutual experience is true unity; unity is mutual knowing—like the blending of water and milk, not like that of wood and lac.
अहम् इत्य् एव बन्धाय नाहम् इत्य् एव मुक्तये । एतावन्मात्रके भद्रे स्वायत्ते किम् अशक्तता
"I am" leads to bondage; "I am not" leads to liberation. When it is only this much, O dear one, and under your own control, why should there be any helplessness?
चन्द्रद्वयप्रत्ययवन् मृगतृष्णाम्बुबुद्धिवत् । किम् अनुत्थित एवायम् असद् एवाहम् उत्थितः
Like the belief in two moons, or the perception of water in a mirage—if it does not arise, it is unreal; if it arises, it is still unreal.
ममेदम् इति बन्धाय न ममेत्य् एव मुक्तये । एतावन्मात्रके वस्तुन्य् आत्मायत्ते किम् अज्ञता
"This is mine" leads to bondage; "this is not mine" leads to liberation. When the reality is only this much and depends on the self, why should there be ignorance?
यẖ काष्ठबदरन्यायो यो घटाकाशयोस् स्थितः । स सम्बन्धो ऽपि नैवैक्यम् ऐक्यम् अन्योऽन्यवेदनम्
The analogy of wood and jujube, or the space within a pot and outside it—such connection is not true unity; unity is mutual knowing.
अन्योऽन्यवेदनं त्व् ऐक्यं भागशो गतम् अप्य् अलम् । अजडं तज् जडं वापि नैकं रूपं विमुञ्चति
But mutual knowing is true unity—even if it occurs in part, it is sufficient. Whether sentient or insentient, it does not abandon its own form.
नाजडो जडताम् एति स्वभावा ह्य् अनपायिनः । यच् चाजडं जडं दृष्टं दृष्टे तत्रास्ति नैकता
The sentient does not become insentient, for their natures are unchanging. And when the sentient is seen as insentient, there is no real unity in that perception.
वासनावेशवलिताẖ कुविकारशतात्मभिः । संसारारण्यकुहरे नृत्यन्ति हतकर्मभिः
Swayed by the force of latent impressions, with minds full of countless distortions, they dance in the cave of the forest of worldly existence, driven by ruined actions.
वासनारज्जुना कृष्टा दूरं नीतास् स्वकर्मभिः । व्रजन्त्य् अधोऽधो धावन्तश् शिलाश् शैलच्युता इव
Pulled by the rope of impressions, carried far away by their own actions, they descend lower and lower, rushing like rocks falling from a mountain.