व्यूढानां वासनावातैर् नृतृणानाम् इतस् ततः । तान्य् आपतन्ति दुẖखानि यानि वक्तुं न पार्यते
For those whose minds are driven here and there by the winds of impressions, sufferings arise which cannot be described.
भ्रान्त्या भृशं करतलाहतकन्दुकाभं लोकाḫ पतन्ति निरयेषु रयेण रक्ताः । क्लेदेन तत्र परिजर्जरतां प्रयाताẖ कालान्तरेण पुनर् अन्यनिभा भवन्ति
Through delusion, people fall into hells, tossed about like balls struck by the palm, attached by passion; there, over time, they become worn out by suffering, and later take on different forms.
संसारमार्गे गहने पतितस्यापतन्ति हि । वृत्तवृत्तान्तलक्ष्याणि काष्ठा इव घनागमे
Indeed, for one fallen into the dense path of worldly existence, events and their consequences fall upon him like logs during a storm.
सर्व एव त्व् इमे भावाḫ परस्परम् असङ्गिनः । अटव्याम् उपलानीव भावनैतेषु शृङ्खला
Yet all these states are mutually unconnected, like stones in a forest; only imagination forges chains among them.
चित्तम् आन्ध्याय वृत्तान्तद्रुमैर् गहनयन् स्थितः । रसरञ्जनया लोको वसन्त इव काननम्
The mind, blinded, stands in a thicket of the trees of events; the world, colored by enjoyment, is like a forest in spring.
अहो बत विचित्राणि वासनावशतो ऽवशैः । भूतकैर् अनुभूयन्ते सुखदुẖखानि जन्मसु
Ah, how strange it is that, under the power of impressions, beings helplessly experience pleasures and pains in various births.
अहो बतातिविषमा वासना यद्वशाज् जनैः । अविद्यमान एवायं भ्रमो ऽन्तर् अनुभूयते
Ah, how exceedingly troublesome are tendencies; because of them, people experience delusion within, even though it does not truly exist.
आह्लादिनो ऽमृतवतश् शुद्धस्यालोककारिणः । शीतलस्याखिलार्थेषु ज्ञस्येन्दोश् च किम् अन्तरम्
What difference is there between the wise one—joyful, pure, radiant, cool in all matters—and the moon, which is also delightful, nectar-like, pure, illuminating, and cool?
पूर्वापरम् अनालोच्य यत् किञ्चिद् अभिवाञ्छतः । निर्मर्यादस्य मूढस्य बालस्य च किम् अन्तरम्
One who desires anything without considering the past or future, who is without restraint, is foolish; what difference is there between such a person and a child?
लब्धम् आप्राणपर्यन्तं शुभाशुभम् अनुज्झतोः । आमिषे को विशेषो ऽस्ति वद मार्जारमूढयोः
Tell me, what distinction exists in the pursuit of food between a cat and a fool, who, having obtained something, does not let go of good or bad until the last breath?
सर्व एव त्व् इमे भावा देहदारधनादयः । क्षिप्रम् आशुष्कसिकताशरावविशरारवः
All these states—body, spouse, wealth, and so on—are like the quick drying of water in sandy pots; they vanish swiftly.
आब्रह्मस्तम्बपर्यन्तम् अपि योनिशतेषु च । आकल्पं भ्रमतश् चित्तशान्तिर् नास्ति शमाद् ऋते
Even after wandering through hundreds of wombs, from a blade of grass up to Brahma, the mind finds no peace except through tranquility.
पर्यालोचनमात्रेण बन्धगन्धो न बाधते । गच्छतो मार्गवैषम्यम् इवालोकनकारिणः
Mere examination does not cause the bondage of attachment, just as observing the path does not hinder the traveler.
न तवावहितं चित्तं कामẖ कवलयिष्यति । सावधानस्य बुद्धस्य पिशाचẖ किं करिष्यति
Desire will not consume your mind if you are attentive; what can a demon do to one who is vigilant and wise?
यथेक्षणप्रसरणं रूपालोकनमात्रकम् । संवित्प्रसरमात्रात्म तथा साहं जगत् स्थितम्
Just as the act of seeing is merely the perception of forms, so too, this world exists only as the mere expansion of consciousness, which is myself.
यथाक्षिसंवृतिस् सर्वरूपालोकशमो ऽरिहन् । संवित्संवरणं नाम सर्वदृश्यशमस् तथा
Just as closing the eyes brings an end to the perception of all forms, so too, the restraint of consciousness is called the cessation of all that is seen.
असद् एव जगत् साहं शुद्धा संवित् तनोति खे । ईषत्प्रसरणेनाशु स्पन्दनं पवनो यथा
This world, along with myself, is unreal; pure consciousness spreads forth in space, and with a slight movement, it swiftly vibrates like the wind.
सद् इवासत्यम् एवेदम् अकुर्वत्यैव मन्यते । विदा हेम्नेव कुम्भत्वम् अपृथग्लभ्यम् आत्मगम्
This is imagined to be real, though it is actually unreal; like gold appearing as a pot, its pot-ness is not separately obtained but is inherent in itself.
शून्यमात्रं यथा व्योम स्पन्दमात्रं यथानिलः । जलमात्रं यथोर्म्यादि संविन्मात्रं जगत् तथा
Just as space is only emptiness, wind is only movement, and waves and the like are only water, so too, the world is only consciousness.
अव्यवच्छिन्ननिर्भागसंविन्मात्रं जगत्त्रयम् । विद्धि शान्तं तथा व्योम यथा वारिणि पर्वतम्
Know that the three worlds are nothing but undivided, partless consciousness, tranquil as space, like a mountain in water.
निर्वाणस्योपशान्तस्य ज्ञस्य सोदेति शीतता । अन्तर् यत्रेन्दवो ऽप्य् एते दीप्तज्वलनबन्धवः
From the state of nirvana, from peacefulness, arises a coolness for the knower, within which even these drops—the kin of blazing fire—exist.
किं केन कथम् एकान्तशान्ताततशिवात्मनि । निरालोके परालोके शून्ये जगति जन्यते
How, by whom, and in what way is anything produced in the utterly peaceful, auspicious Self, in the lightless, transcendent, empty world?
या सत्ता ब्रह्मशब्दाख्या रूपं सर्वस्य तन् निजम् । न यत्र काचिद् बाधास्ति सर्वं तन्मयम् अव्ययम्
That existence, known by the word 'Brahman', is the true nature of all; in which there is no obstruction at all—everything is composed of That, imperishable.
यद् इदं तु पदार्थत्वं यत्र बाधानुभूयते । यच् च वा बाधनं प्रेक्ष्य तन् न विद्मẖ खपुष्पवत्
But whatever is considered as an object, where obstruction is experienced, and whatever is seen as obstruction—we do not know that, like a flower in the sky.
ज्ञ एवापगतस्वान्तं शान्तम् आस्स्व महाश्मवत् । अबोधमननो मौनम् अनन्तम् अजम् अव्ययम्
Become the knower whose inner mind has departed, who is peaceful, steady like a great rock; whose mind is without thought, silent, infinite, unborn, and imperishable.
आकाशकल्पे स्वे भावे तिष्ठतो ऽङ्गादिवेदनम् । भवत्य् अभ्यासदार्ढ्येन विना स्वप्नविकारवत्
For one abiding in their own nature, like space, the perception of body and limbs arises only through firmness of habit, otherwise it is like the transformations in a dream.
निरुपादानसम्भारम् अभित्ताव् एव चेतति । ब्रह्माकर्तृ जगच्चित्रं न कश्चिद् वा न किञ्चन
Without any collection of causes or supports, thought occurs only in the unbroken; Brahman is not an agent, the world is a display—there is no one, and nothing at all.
तनोति यत् तद् आत्मैव तस्य तत्र तथा स्थितम् । दृश्याभावाद् अतद्दर्शी तेन कẖ क्व करोति किम्
Whatever the Self extends, that alone remains there as such; due to the absence of objects, there is no one to see anything—so who does what, where, and how?
अहं सुखीति सुखिता अहं दुẖखीति दुẖखिताः । सर्व एव स्वभावस्था व्योमात्मानो ऽपि पार्थिवाः
Saying 'I am happy', they are happy; saying 'I am unhappy', they are unhappy; all beings, even those whose essence is space, abide in their own nature.
सर्वेषाम् एव भावानां विदाकाशात्मनाम् अपि । मिथ्यैव स्वप्नशैलानाम् इव पार्थिवतास्ति ते
For all beings, even those whose nature is pure space, their earthliness is false, like the solidity of mountains in a dream.