निरिच्छत्वं समाधानम् आहुर् आगमभूषणाः । यथा शाम्येन् मनो ऽनिच्छं नोपभोगशतैर् अपि
The wise, adorned with scripture, call desirelessness true composure; just as a desireless mind is pacified, not even a hundred enjoyments can bring peace.
इच्छोदयो यथा दुẖखम् इच्छाशान्तिर् यथा सुखम् । तथा न नरके नापि ब्रह्मलोके ऽनुभूयते
As the arising of desire is suffering, and the cessation of desire is happiness, so neither in hell nor in the world of Brahma is this otherwise experienced.
इच्छामात्रं विदुश् चित्तं तच्छान्तिर् मोक्ष उच्यते । एतावन्त्य् एव शास्त्राणि तपांसि नियमा यमाः
Know that the mind is merely will; the pacification of that will is called liberation. All the scriptures, austerities, observances, and restraints amount to just this.
यावती यावती जन्तोर् इच्छोदेति यथा यथा । तावती तावती दुẖखबीजमुष्टिḫ प्ररोहति
As many desires arise in a being, in just that measure, seeds of suffering sprout forth.
यथा यथेच्छास् तनुतां यान्ति जन्तोर् विवेकतः । तथा तथोपशाम्यन्ति दुẖखचिन्ताविषूचिकाः
To the extent that desires are thinned out in a being through discernment, to that extent the fevers of sorrowful thoughts subside.
यथा यथेच्छा घनतां यान्ति लोकस्य रागिणः । तथा तथा विवर्तन्ते दुẖखचिन्ताविषोर्मयः
As desires become denser in a person attached to the world, so do the waves of painful thoughts multiply.
इच्छा चिकित्स्यते व्याधिर् न स्वयत्नौषधेन चेत् । तद् अत्र बलवन् मन्ये विद्यते नौषधान्तरम्
Desire is a disease to be treated; it cannot be cured by one's own effort alone, as with medicine. Therefore, I think there must be some other strong remedy here.
इच्छोपशमनं कर्तुं यदि कृत्स्नं न शक्यते । स्वल्पम् अप्य् अनुगन्तव्यं मार्गस्थो नावसीदति
If it is not possible to completely pacify desire, even a little should be reduced; one who stays on the path does not fall.
यस् त्व् इच्छातानवे यत्नं न करोति नराधमः । सो ऽन्धकूपे स्वम् आत्मानं दिनानुदिनम् उज्झति
But the lowest of men, who makes no effort to diminish desire, day by day abandons himself to a dark pit.
दुẖखप्रसवशालिन्या बीजम् इच्छैव संसृतेः । सम्यग्ज्ञानाग्निदग्धा सा न भूयḫ परिरोहति
Desire alone is the seed of transmigration, which is fertile in producing suffering; when it is thoroughly burned by the fire of true knowledge, it does not sprout again.
इच्छामात्रं हि संसारो निर्वाणं तदवेदनम् । इच्छानुत्पादने यत्नẖ क्रियतां किं वृथाभ्रमैः
Indeed, the world-cycle is nothing but mere desire; liberation is simply the absence of that awareness. Make effort to prevent the arising of desire—why wander about in vain?
शास्त्रोपदेशगुरवḫ प्रेक्ष्यन्ते किम् अनर्थकम् । किम् इच्छाननुसन्धानसमाधिर् नाधिगम्यते
Why observe scriptures, teachings, and teachers if they are useless? Why is the meditation of tracing desire not attained?
यस्येच्छाननुसन्धानमात्रे दुस्साधतामतेः । गुरूपदेशशास्त्रादि तस्य नूनम् अनर्थकम्
For one whose mind is difficult to subdue even by merely tracing desire, surely the teachings of the guru, scriptures, and the like are fruitless.
इच्छाविषविकारिण्या सत्तयैव नृणाम् अलम् । दुẖखप्रसवकारिण्या हारिण्या जन्मजङ्गले
Desire, with its poisonous transformations, alone is enough to bring suffering to people, to steal away peace in the jungle of birth.
न वालीक्रियते ऽन्येषाम् आत्मज्ञानाय चेद् असौ । इच्छोपशान्तिẖ क्रियतां तयालं तद् अवाप्यते
If, for others, it does not even amount to a grain of sand for self-knowledge, then let the pacification of desire be accomplished; by that alone it is attained.
निरिच्छतैव निर्वाणं सेच्छतैव हि बन्धनम् । यथाशक्ति जयेद् इच्छां किम् एतावति दुष्करम्
Desirelessness itself is liberation, and with desire there is indeed bondage. Conquer desire to the best of your ability—what is so difficult in this?
जरामरणजन्मादिकरञ्जखदिरावलेः । बीजम् इच्छाशु सैवान्तर् दह्यतां शमवह्निना
Desire is the seed of the acacia grove of birth, old age, death, and the rest; let it quickly be burned within by the fire of tranquility.
यतो यतो निरिच्छत्वं मुक्ततैव ततस् ततः । यावद्गति यथाप्राणं हन्याद् इच्छां समुत्थिताम्
Wherever there is desirelessness, there is freedom; as far as you go, as long as you live, destroy the desire that arises.
यतो यतश् च सेच्छत्वं बन्धपाशास् ततस् ततः । पुण्यपापमया दुẖखराशयो विततार्तयः
Wherever and in whatever manner desire arises, from there the bonds of attachment, made of virtue and vice, and intentions filled with suffering, spread forth.
इच्छानिरासरहिते गते साधोẖ क्षणे ऽपि च । दस्युभिर् मुषितस्येव युक्तम् आक्रन्दितं चिरम्
When, even for a moment, desire is not removed from the mind of the good person, it is fitting that he laments for a long time, as one robbed by thieves.
यथा यथास्य पुंसो ऽन्तर् इच्छा समुपशाम्यति । तथा तथास्य कल्याणं मोक्षाय परिवर्धते
To the extent that a person's inner desire subsides, to that extent his well-being for liberation increases.
आत्मनो निर्विवेकस्य यद् इच्छापरिपूरणम् । संसारविषवृक्षस्य तद् एव परिषेचनम्
For one lacking discernment of the Self, the fulfillment of desire is just the watering of the poisonous tree of worldly existence.
हृद्वृक्षजास् स्वसुखदुẖखकुबीजकोश्यो वैराद् इवाशयकृताद् अशुभाच् छुभाच् च । आसाद्य दुष्कृतकृशानुशिखाश् शितान्ता इच्छाश् छमच्छमिति पुंस्पशुम् आदहन्ति
Desires, born from the tree of the heart, whose seeds are the duality of pleasure and pain, arising from good and evil intentions, having touched the sharp flames of bad actions, burn the embodied person again and again.
इच्छाविषविकारस्य प्रयोगं योगनामकम् । शान्तये शृणु भूयो ऽपि पूर्वम् उक्तम् अपि स्फुटम्
Now listen again, clearly, to the method called yoga for the pacification of the transformation of the poison of desire, though it has been stated before.
आत्मनो व्यतिरिक्तं चेद् विद्यते तद् इहेच्छया । इष्यताम् असति त्व् एवं स्वात्मान्यत्वे किम् इष्यते
If anything exists apart from oneself, let it be desired here by desire; but if there is no such otherness, what is there to desire in one's own Self?
निर्भागावयवा सूक्ष्मा व्योम्नश् शून्यतरैव चित् । सैवाहं जगद् आशाश् च सती किं तत् तयेष्यते
Consciousness, indivisible, partless, and subtler than space, is indeed I, the world, and all aspirations; when this truly is so, what remains to be desired by whom?
सा व्योमरूपा व्योम्न्य् एव वेत्तीवावेद्यवेदना । व्योमात्म जगदाभासम् अत्रेच्छाविषयो ऽस्ति कः
That which is of the nature of space, in space itself, is the knower, the known, and the knowing; when the self is space, what object of desire remains here, and what appearance of the world?
ग्राह्यग्राहकसम्बन्धẖ कुतश् चेद् इति तन् न नः । विद्यते ऽसौ प्रसक्तानां येषाम् अस्ति न वेद्मि तान्
If you ask, 'From where does the relation of the perceiver and the perceived arise?'—for us, it does not exist; it is found only among those who are entangled in it, but I do not know such people.
ग्राह्यग्राहकसम्बन्धस् स्वनिष्ठो ऽपि न लभ्यते । असतस् तु कथं लाभẖ केन लब्धो ऽसितश् शशी
Even the relation of perceiver and perceived, if sought within oneself, is not found; and how can the unreal be obtained? Who has ever grasped a black moon?
एषैव ग्राहकादीनां सत्ता यन् नाम निष्ठता । स्वभावप्रेक्षयासत्या न जाने क्व प्रयान्ति ते
This so-called existence of perceiver and the rest is merely a name for a supposed foundation; by observing its true nature, it is unreal—I do not know where they go.