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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-1

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कैलासशिखरासीनं देवदेवं जगद्गुरुम् ।
पप्रच्चेशं परानन्दं पार्वती परमेश्वरम् ॥१॥
1. kailāsaśikharāsīnaṁ devadevaṁ jagadgurum ,
papracceśaṁ parānandaṁ pārvatī parameśvaram.
1. kailāśaśikharāsīnam devadevam jagadgurum
papraccha īśam parānandam pārvatī parameśvaram
1. pārvatī kailāśaśikharāsīnam devadevam jagadgurum
parānandam parameśvaram īśam papraccha
1. Pārvatī asked Lord Śiva - who is seated on the peak of Mount Kailāsa, God of gods, teacher of the world, supreme bliss, and the supreme lord:
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भगवन् देवदेवेश पञ्चक्रतुविधायक ।
सर्वज्ञ भक्तिसुलभ शरणागतवत्सल ॥२॥
2. bhagavan devadeveśa pañcakratuvidhāyaka ,
sarvajña bhaktisulabha śaraṇāgatavatsala.
2. bhagavan devadeveśa pañcakratuvidhāyaka
sarvajña bhaktisulabha śaraṇāgatavatsala
2. bhagavan devadeveśa pañcakratuvidhāyaka
sarvajña bhaktisulabha śaraṇāgatavatsala
2. O Lord, God of gods, ordainer of the five rituals, omniscient one (sarvagya), easily attainable through devotion, affectionate toward those who seek refuge,
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कुलेश परमेशान करुणामृतवारिधे ।
असारे घोरसंसारे सर्वदुःखमलीमसाः ॥३॥
3. kuleśa parameśāna karuṇāmṛtavāridhe ,
asāre ghorasaṁsāre sarvaduḥkhamalīmasāḥ.
3. kuleśa parameśāna karuṇāmṛtavāridhe
asāre ghorasaṃsāre sarvaduḥkhamalīmasāḥ
3. kuleśa parameśāna karuṇāmṛtavāridhe
asāre ghorasaṃsāre sarvaduḥkhamalīmasāḥ
3. O Lord of the Kula lineage, O Supreme Lord, O ocean of the nectar of compassion, in this worthless and dreadful worldly existence (saṃsāra), (living beings are) defiled by all kinds of suffering,
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नानाविधशरीरस्था अनन्ता जीवराशयः ।
जायन्ते च मिरयन्ते च तेषां मोक्षो न विद्यते ॥४॥
4. nānāvidhaśarīrasthā anantā jīvarāśayaḥ ,
jāyante ca mirayante ca teṣāṁ mokṣo na vidyate.
4. nānāvidhaśarīrasthāḥ anantāḥ jīvarāśayaḥ
jāyante ca mriyante ca teṣām mokṣaḥ na vidyate
4. nānāvidhaśarīrasthāḥ anantāḥ jīvarāśayaḥ
jāyante ca mriyante ca teṣām mokṣaḥ na vidyate
4. (dwelling) in various kinds of physical bodies, endless multitudes of individual souls are born and die, and there is no liberation for them.
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सदा दुःखातुरा देव न सुखी विद्यते क्वचित् ।
केनोपायेन देवेश मुच्यते वद मे प्रभो ॥५॥
5. sadā duḥkhāturā deva na sukhī vidyate kvacit ,
kenopāyena deveśa mucyate vada me prabho.
5. sadā duḥkhāturaḥ deva na sukhī vidyate kvacit
| kena upāyena deveśa mucyate vada me prabho
5. he deva,
(lokaḥ) sadā duḥkhāturaḥ,
kvacit na sukhī vidyate.
he deveśa,
he prabho,
kena upāyena mucyate,
me vada.
5. O Lord, man is ever afflicted with sorrow and is nowhere found happy. O Lord of gods, O master, tell me, by what means is he liberated?
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणमात्रेण संसाराद् मुच्यते नरः ॥६॥
6. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇamātreṇa saṁsārād mucyate naraḥ.
6. śṛṇu devi pravakṣyāmi yat mām tvam paripṛcchasi
| tasya śravaṇamātreṇa saṃsārāt mucyate naraḥ
6. he devi,
śṛṇu,
yat tvam mām paripṛcchasi (tat) pravakṣyāmi.
tasya śravaṇamātreṇa naraḥ saṃsārāt mucyate.
6. Listen, O Goddess, I shall explain that which you ask of me. Merely by hearing it, a person is liberated from worldly existence (saṃsāra).
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अस्ति देविं परब्रह्मस्वरूपो निष्कलः शिवः ।
सर्वज्ञः सर्वकर्त्ता च सर्वेशो निर्मलोऽद्वयः ॥७॥
7. asti deviṁ parabrahmasvarūpo niṣkalaḥ śivaḥ ,
sarvajñaḥ sarvakarttā ca sarveśo nirmalo'dvayaḥ.
7. asti devi parabrahmasvarūpaḥ niṣkalaḥ śivaḥ |
sarvajñaḥ sarvakartā ca sarveśaḥ nirmalaḥ advayaḥ
7. he devi,
parabrahmasvarūpaḥ niṣkalaḥ sarvajñaḥ sarvakartā ca sarveśaḥ nirmalaḥ advayaḥ śivaḥ asti.
7. O Goddess, Shiva exists as the nature of the supreme absolute (parabrahman) - partless, all-knowing, the creator of all, the lord of all, stainless, and non-dual.
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स्वयं ज्योतिरनाद्यन्तो निवीकारः परात् परः ।
निर्गुणः सच्चिदानन्दस्तदंशा जीवसंज्ञकाः ॥८॥
8. svayaṁ jyotiranādyanto nivīkāraḥ parāt paraḥ ,
nirguṇaḥ saccidānandastadaṁśā jīvasaṁjñakāḥ.
8. svayam jyotiḥ anādyantaḥ nirvikāraḥ parāt paraḥ
| nirguṇaḥ saccidānandaḥ tat-aṃśāḥ jīvasaṃjñakāḥ
8. (saḥ) svayaṃjyotiḥ anādyantaḥ nirvikāraḥ parāt paraḥ nirguṇaḥ saccidānandaḥ (asti).
tat-aṃśāḥ jīvasaṃjñakāḥ (bhavanti).
8. He is self-luminous, without beginning or end, changeless, higher than the highest, beyond qualities (nirguṇa), and absolute bliss-consciousness (saccidānanda). His individual parts are known as living beings (jīva).
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अनाद्यविद्योपहिता यथाग्नौ विस्फुलिङ्गकाः ।
गर्भाद्युपाधिसंभिन्नाः कर्मभिः करणादिभिः ॥९॥
9. anādyavidyopahitā yathāgnau visphuliṅgakāḥ ,
garbhādyupādhisaṁbhinnāḥ karmabhiḥ karaṇādibhiḥ.
9. anādyavidyopahitāḥ yathā agnau visphuliṅgakāḥ |
garbhādyupādhisambhinnāḥ karmabhiḥ karaṇādibhiḥ
9. yathā agnau visphuliṅgakāḥ (tathā) anādyavidyopahitāḥ karmabhiḥ karaṇādibhiḥ garbhādyupādhisambhinnāḥ (jīvāḥ bhavanti).
9. Veiled by beginningless ignorance (avidyā), like sparks in a fire, they (the individual souls) become differentiated by various limitations such as womb-birth, through their past actions (karma) and instruments of action.
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सर्वदुःखप्रदैः स्वीयपुण्यपापैनीयन्त्रिताः ।
तत्तज्जातियुतं देहम् आयुर्भोगञ्च कर्मजम् ॥१०॥
10. sarvaduḥkhapradaiḥ svīyapuṇyapāpainīyantritāḥ ,
tattajjātiyutaṁ deham āyurbhogañca karmajam.
10. sarvaduḥkhpradaiḥ svīyapuṇyapāpaiḥ niyantritāḥ
| tattajjātiyutam deham āyuḥ bhogam ca karmajam
10. sarvaduḥkhapradaiḥ svīyapuṇyapāpaiḥ niyantritāḥ (te) tattajjātiyutam deham āyuḥ karmajam bhogam ca (prāpnuvanti).
10. Bound by their own good and bad deeds (puṇya and pāpa) that cause all kinds of sorrow, they obtain a body belonging to various species, a lifespan, and experiences born of their past actions.
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प्रतिजन्म प्रपद्यन्ते मानुषा मूढचेतसः ।
सूक्ष्मलिङ्गशरीरन्तदामोक्षादक्षयं प्रिये ॥११॥
11. pratijanma prapadyante mānuṣā mūḍhacetasaḥ ,
sūkṣmaliṅgaśarīrantadāmokṣādakṣayaṁ priye.
11. pratijanma prapadyante mānuṣāḥ mūḍhacetasaḥ |
sūkṣmaliṅgaśarīram tat āmokṣāt akṣayam priye
11. he priye,
mūḍhacetasaḥ mānuṣāḥ pratijanma (dehaṃ) prapadyante,
tat sūkṣmaliṅgaśarīram āmokṣāt akṣayam (tiṣṭhati).
11. In every birth, foolish human beings obtain a new body, O beloved, while their subtle body (sūkṣma-liṅga-śarīra) remains imperishable until liberation.
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स्थावराः क्रिमयश्चाब्जाः पक्षिणः पशवो नराः।
धामीकास्त्रिदशास्तद्वन्मोक्षिणश्च यथाक्रमम् ॥१२॥
12. sthāvarāḥ krimayaścābjāḥ pakṣiṇaḥ paśavo narāḥ,
dhāmīkāstridaśāstadvanmokṣiṇaśca yathākramam.
12. sthāvarāḥ krimayaḥ ca abjāḥ pakṣiṇaḥ paśavaḥ narāḥ
| dhārmikāḥ tridaśāḥ tadvat mokṣiṇaḥ ca yathākramam
12. sthāvarāḥ krimayaḥ abjāḥ pakṣiṇaḥ paśavaḥ narāḥ dhārmikāḥ tridaśāḥ tadvat mokṣiṇaḥ ca yathākramam (bhavanti).
12. In due order, living beings evolve through stationary entities, insects, aquatic creatures, birds, animals, human beings, the righteous, divine beings (gods), and likewise those who attain liberation.
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चतुवीधशरीराणि धृत्वा धृत्वा सहस्रशः ।
सुकृतान्मानवो भूत्वा ज्ञानी चेन्मोक्षमाप्नुयात् ॥१३॥
13. catuvīdhaśarīrāṇi dhṛtvā dhṛtvā sahasraśaḥ ,
sukṛtānmānavo bhūtvā jñānī cenmokṣamāpnuyāt.
13. caturvidhaśarīrāṇi dhṛtvā dhṛtvā sahasraśaḥ |
sukṛtāt mānavaḥ bhūtvā jñānī cet mokṣam āpnuyāt
13. sahasraśaḥ caturvidhaśarīrāṇi dhṛtvā dhṛtvā sukṛtāt mānavaḥ bhūtvā jñānī cet (bhavati,
tarhi) mokṣam āpnuyāt.
13. After assuming thousands of bodies of the four types over and over, one becomes a human being through accumulated merit; if one then becomes a possessor of knowledge (gyāni), one attains liberation.
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चतुरशीतिलक्षेषु शरीरेषु शरीरिणाम् ।
न मानुष्यं विना यत्र तत्त्वज्ञानं तु लभ्यते ॥१४॥
14. caturaśītilakṣeṣu śarīreṣu śarīriṇām ,
na mānuṣyaṁ vinā yatra tattvajñānaṁ tu labhyate.
14. caturaśītilakṣeṣu śarīreṣu śarīriṇām | na
mānuṣyam vinā yatra tattvajñānam tu labhyate
14. śarīriṇām caturaśītilakṣeṣu śarīreṣu mānuṣyam vinā yatra tattvajñānam tu na labhyate.
14. Among the 8.4 million species of embodied beings, knowledge of reality (tattvagyāna) cannot be attained anywhere except in human birth.
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अत्र जन्मसहस्रेषु सहस्रैरपि पार्वति ।
कदाचिल्लभते जन्तुर्मानुष्यं पुण्यसञ्चयात् ॥१५॥
15. atra janmasahasreṣu sahasrairapi pārvati ,
kadācillabhate janturmānuṣyaṁ puṇyasañcayāt.
15. atra janmasahasreṣu sahasraiḥ api pārvati |
kadācit labhate jantuḥ mānuṣyam puṇyasañcayāt
15. he pārvati,
atra sahasraiḥ janmasahasreṣu api jantuḥ puṇyasañcayāt kadācit mānuṣyam labhate.
15. O Pārvatī, even after thousands upon thousands of births in this world, a living being only rarely obtains human birth through a great store of merit (puṇya).
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सोपानभूतं मोक्षस्य मानुष्यं प्राप्य दुर्लभम् ।
यस्तारयति नात्मानं तस्मात् पापतरोऽत्र कः ॥१६॥
16. sopānabhūtaṁ mokṣasya mānuṣyaṁ prāpya durlabham ,
yastārayati nātmānaṁ tasmāt pāpataro'tra kaḥ.
16. sopānabhūtam mokṣasya mānuṣyam prāpya durlabham |
yaḥ tārayati na ātmānam tasmāt pāpataraḥ atra kaḥ
16. mokṣasya sopānabhūtam durlabham mānuṣyam prāpya yaḥ ātmānam na tārayati,
tasmāt pāpataraḥ atra kaḥ (asti)?
16. Having attained rare human birth, which serves as a stepping stone to liberation, who in this world is a greater sinner than he who does not deliver himself?
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ततश्चाप्युत्तमं जन्म लब्ध्वा चेन्द्रियसौष्ठवम् ।
न वेत्त्यात्महितं यस्तु स भवेत् आत्मघातकः ॥१७॥
17. tataścāpyuttamaṁ janma labdhvā cendriyasauṣṭhavam ,
na vettyātmahitaṁ yastu sa bhavet ātmaghātakaḥ.
17. tataḥ ca api uttamam janma labdhvā ca indriya-sauṣṭhavam
na vetti ātma-hitam yaḥ tu saḥ bhavet ātma-ghātakaḥ
17. yaḥ tu tataḥ ca api uttamam janma indriya-sauṣṭhavam ca
labdhvā ātma-hitam na vetti saḥ ātma-ghātakaḥ bhavet
17. Yet he who, even after attaining an exalted human birth and the strength of his senses, does not understand what is good for his own self, is a destroyer of himself.
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विना देहेन कस्यापि पुरुषार्थो न विद्यते ।
तस्माद्देहधनं प्राप्य पुण्यकर्माणि साधयेत् ॥१८॥
18. vinā dehena kasyāpi puruṣārtho na vidyate ,
tasmāddehadhanaṁ prāpya puṇyakarmāṇi sādhayet.
18. vinā dehena kasya api puruṣārthaḥ na vidyate
tasmāt deha-dhanam prāpya puṇya-karmāṇi sādhayet
18. dehena vinā kasya api puruṣārthaḥ na vidyate
tasmāt deha-dhanam prāpya puṇya-karmāṇi sādhayet
18. Without a physical body, no human goal can be fulfilled. Therefore, having obtained the treasure of a body, one should perform virtuous deeds.
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रक्षेत् सर्वात्मनात्मानम् आत्मा सर्वस्य भाजनम् ।
रक्षणे यत्नमातिष्ठेत् यावत्तत्त्वं न पश्यति ॥१९॥
19. rakṣet sarvātmanātmānam ātmā sarvasya bhājanam ,
rakṣaṇe yatnamātiṣṭhet yāvattattvaṁ na paśyati.
19. rakṣet sarvātmanā ātmānam ātmā sarvasya bhājanam
rakṣaṇe yatnam ātiṣṭhet yāvat tattvam na paśyati
19. sarvātmanā ātmānam rakṣet ātmā sarvasya bhājanam
yāvat tattvam na paśyati tāvat rakṣaṇe yatnam ātiṣṭhet
19. One should protect oneself with all effort, for the self (and body) is the foundation of everything. As long as one does not perceive reality (tattva), one should make effort in protecting it.
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पुनर्ग्रामाः पुनः क्षेत्रं पुनवीत्तं पुनर्गृहम् ।
पुनः शुभाशुभं कर्म न शरीरं पुनः पुनः ॥२०॥
20. punargrāmāḥ punaḥ kṣetraṁ punavīttaṁ punargṛham ,
punaḥ śubhāśubhaṁ karma na śarīraṁ punaḥ punaḥ.
20. punaḥ grāmāḥ punaḥ kṣetram punaḥ vittam punaḥ gṛham
punaḥ śubhāśubham karma na śarīram punaḥ punaḥ
20. grāmāḥ punaḥ kṣetram punaḥ vittam punaḥ gṛham punaḥ
śubhāśubham karma punaḥ śarīram punaḥ punaḥ na
20. Villages can be acquired again, land again, wealth again, and a home again; good and bad karma occur again, but this physical body is not obtained again and again.
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शरीररक्षणायासः क्रियते सर्वदा जनैः ।
नहीच्चन्ति तनुत्यागमपि कुष्ठादिरोगतः ॥२१॥
21. śarīrarakṣaṇāyāsaḥ kriyate sarvadā janaiḥ ,
nahīccanti tanutyāgamapi kuṣṭhādirogataḥ.
21. śarīra-rakṣaṇāyāsaḥ kriyate sarvadā janaiḥ na
hi icchanti tanu-tyāgam api kuṣṭhādi-rogataḥ
21. janaiḥ sarvadā śarīra-rakṣaṇāyāsaḥ kriyate
kuṣṭhādi-rogataḥ api tanu-tyāgam na hi icchanti
21. People always make strenuous effort to protect their body; even when suffering from terrible afflictions like leprosy, they do not wish to abandon their body.
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तद्गोपितं स्याद् यत्नेन धर्मो ज्ञानार्थमेव च ।
ज्ञानञ्च ध्यानयोगार्थं सोऽचिरात् परिमुच्यते ॥२२॥
22. tadgopitaṁ syād yatnena dharmo jñānārthameva ca ,
jñānañca dhyānayogārthaṁ so'cirāt parimucyate.
22. tat gopitam syāt yatnena dharmaḥ jñānārtham eva ca
jñānam ca dhyāna-yogārtham saḥ acirāt parimucyate
22. tat yatnena gopitam syāt dharmaḥ ca jñānārtham eva
jñānam ca dhyāna-yogārtham saḥ acirāt parimucyate
22. Therefore, the body should be preserved with effort. Natural righteousness (dharma) is for attaining knowledge (gyāna), and knowledge is for meditation and yoga. One who proceeds thus is liberated before long.
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आत्मैव यदि नात्मानमहितेभ्यो निवारयेत् ।
कोऽन्यो हितकरस्तस्मादात्मानं तारयिष्यति ॥२३॥
23. ātmaiva yadi nātmānamahitebhyo nivārayet ,
ko'nyo hitakarastasmādātmānaṁ tārayiṣyati.
23. ātmā eva yadi na ātmānam ahitebhyaḥ nivārayet
kaḥ anyaḥ hitakaraḥ tasmāt ātmānam tārayiṣyati
23. yadi ātmā eva ātmānam ahitebhyaḥ na nivārayet
tasmāt anyaḥ kaḥ hitakaraḥ ātmānam tārayiṣyati
23. If a person does not himself protect his self from harm, what other well-wisher will rescue him from it?
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इहैव नरकव्याधेश्चिकित्सां न करोति यः ।
गत्वा निरौषधं स्थानं व्याधिस्थः किं करिष्यति ॥२४॥
24. ihaiva narakavyādheścikitsāṁ na karoti yaḥ ,
gatvā nirauṣadhaṁ sthānaṁ vyādhisthaḥ kiṁ kariṣyati.
24. iha eva naraka-vyādheḥ cikitsām na karoti yaḥ gatvā
nirauṣadham sthānam vyādhi-sthaḥ kim kariṣyati
24. yaḥ iha eva naraka-vyādheḥ cikitsām na karoti saḥ
vyādhi-sthaḥ nirauṣadham sthānam gatvā kim kariṣyati
24. He who does not seek treatment for the affliction of hell right here in this life, what will he do when he goes, sick with disease, to a realm where no remedy exists?
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सुदीप्त भवने को वा कूपं खनति दुर्मतिः ।
यावत्तिष्ठति देहोऽयं तावत्तत्त्वं समभ्यसेत् ॥२५॥
25. sudīpta bhavane ko vā kūpaṁ khanati durmatiḥ ,
yāvattiṣṭhati deho'yaṁ tāvattattvaṁ samabhyaset.
25. sudīpte bhavane kaḥ vā kūpam khanati durmatiḥ
yāvat tiṣṭhati dehaḥ ayam tāvat tattvam samabhyaset
25. sudīpte bhavane kaḥ durmatiḥ vā kūpam khanati
yāvat ayam dehaḥ tiṣṭhati tāvat tattvam samabhyaset
25. What fool digs a well when his house is already ablaze? As long as this body endures, one should practice contemplation on reality (tattva).
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व्याघ्रीवास्ते जरा चायुर्याति भिन्नघटाम्बुवत् ।
निघ्नन्ति रिपुवद्रोगास्तस्माच्च्रेयः समाचरेत् ॥२६॥
26. vyāghrīvāste jarā cāyuryāti bhinnaghaṭāmbuvat ,
nighnanti ripuvadrogāstasmāccreyaḥ samācaret.
26. vyāghrī iva āste jarā ca āyuḥ yāti bhinna-ghaṭāmbu-vat
nighnanti ripu-vat rogāḥ tasmāt śreyaḥ samācaret
26. jarā vyāghrī iva āste āyuḥ ca bhinna-ghaṭāmbu-vat
yāti rogāḥ ripu-vat nighnanti tasmāt śreyaḥ samācaret
26. Old age waits like a tigress, life leaks away like water from a broken jar, and diseases strike like enemies. Therefore, one should practice what is truly good (śreyas).
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यावन्नाश्रयते दुःखं यावन्नायान्ति चापदः ।
यावन्नेन्द्रियवैकल्यं तावच्च्रेयः समाचरेत् ॥२७॥
27. yāvannāśrayate duḥkhaṁ yāvannāyānti cāpadaḥ ,
yāvannendriyavaikalyaṁ tāvaccreyaḥ samācaret.
27. yāvat na āśrayate duḥkham yāvat na āyānti ca āpadaḥ
yāvat na indriya-vaikalyam tāvat śreyaḥ samācaret
27. yāvat duḥkham na āśrayate yāvat āpadaḥ ca na āyānti yāvat
indriya-vaikalyam na (bhavati) tāvat śreyaḥ samācaret
27. As long as sorrow has not overtaken one, as long as calamities have not arrived, and as long as the senses are not impaired, one should practice what is truly good (śreyas).
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कालो न ज्ञायते नानाकार्यैः संसारसम्भवैः ।
सुखदुःखरतो जन्तुर्न वेत्ति हितमात्मनः ॥२८॥
28. kālo na jñāyate nānākāryaiḥ saṁsārasambhavaiḥ ,
sukhaduḥkharato janturna vetti hitamātmanaḥ.
28. kālaḥ na jñāyate nānā-kāryaiḥ saṃsāra-sambhavaiḥ
sukha-duḥkha-rataḥ jantuḥ na vetti hitam ātmanaḥ
28. saṃsāra-sambhavaiḥ nānā-kāryaiḥ kālaḥ na jñāyate
sukha-duḥkha-rataḥ jantuḥ ātmanaḥ hitam na vetti
28. Preoccupied with various duties arising from worldly existence (saṃsāra), the passage of time goes unnoticed; engrossed in pleasure and pain, a living creature fails to understand what is truly good for himself.
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जडानार्त्तान्मृतानापद्गतान् दृष्ट्वाऽतिदुःखितान् ।
लोको मोहसुरां पीत्वा न विभेति कदाचन ॥२९॥
29. jaḍānārttānmṛtānāpadgatān dṛṣṭvā'tiduḥkhitān ,
loko mohasurāṁ pītvā na vibheti kadācana.
29. jaḍān ārtān mṛtān āpadgatān dṛṣṭvā atiduḥkhitān
lokaḥ mohasurām pītvā na vibheti kadācana
29. lokaḥ jaḍān ārtān mṛtān āpadgatān atiduḥkhitān
dṛṣṭvā mohasurām pītvā kadācana na vibheti
29. Having drunk the wine of delusion, people are never afraid, even after seeing the dull, the suffering, the dead, those fallen into calamity, and those overwhelmed with deep sorrow.
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सम्पदः स्वप्नसङ्काशा यौवनं कुसुमोपमम् ।
तडिच्चञ्चलमायुश्च कस्य स्याज्जगतो धृतिः ॥३०॥
30. sampadaḥ svapnasaṅkāśā yauvanaṁ kusumopamam ,
taḍiccañcalamāyuśca kasya syājjagato dhṛtiḥ.
30. sampadaḥ svapnasaṅkāśāḥ yauvanam kusumopamam
taḍiccañcalam āyuḥ ca kasya syāt jagataḥ dhṛtiḥ
30. sampadaḥ svapnasaṅkāśāḥ yauvanam kusumopamam
āyuḥ ca taḍitcañcalam jagataḥ kasya dhṛtiḥ syāt
30. Riches are like a dream, youth is like a flower, and life is as transient as lightning - who in this world can find real stability?
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शतं जीवितमत्यल्पं निद्रा स्यादर्द्धहारिणी ।
बाल्यरोगजरादुःखैरर्द्धं तदपि निष्फलम् ॥३१॥
31. śataṁ jīvitamatyalpaṁ nidrā syādarddhahāriṇī ,
bālyarogajarāduḥkhairarddhaṁ tadapi niṣphalam.
31. śatam jīvitam atyalpam nidrā syāt ardhahāriṇī
bālyarogajarāduḥkhaiḥ ardham tat api niṣphalam
31. śatam jīvitam atyalpam,
nidrā ardhahāriṇī syāt,
tat api ardham bālyarogajarāduḥkhaiḥ niṣphalam
31. A lifespan of a hundred years is extremely short. Sleep takes away half of it, and even the remaining half becomes fruitless through the miseries of childhood, illness, and old age.
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प्रारब्धव्ये निरुद्योगो जागर्त्तव्ये सुषुप्तकः ।
विश्वस्तव्यो भयस्थाने घातकैः किं न हन्यते ॥३२॥
32. prārabdhavye nirudyogo jāgarttavye suṣuptakaḥ ,
viśvastavyo bhayasthāne ghātakaiḥ kiṁ na hanyate.
32. prārabdhavye nirudyogaḥ jāgartavye suṣuptakaḥ
viśvastavyaḥ bhayasthāne ghātakaiḥ kim na hanyate
32. prārabdhavye nirudyogaḥ,
jāgartavye suṣuptakaḥ,
bhayasthāne viśvastavyaḥ,
(eṣaḥ) ghātakaiḥ kim na hanyate
32. Inactive when action should be commenced, fast asleep when one ought to be awake, and trusting in places of danger - will such a person not be slain by assassins?
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तोयफेनसमे देहे जीवे शकुनिवत् स्थिते ।
अनित्येऽप्रियसंसारे कथं तिष्ठन्ति निर्भयाः ॥३३॥
33. toyaphenasame dehe jīve śakunivat sthite ,
anitye'priyasaṁsāre kathaṁ tiṣṭhanti nirbhayāḥ.
33. toyaphenasame dehe jīve śakunivat sthite anitye
apriyasaṃsāre katham tiṣṭhanti nirbhayāḥ
33. dehe toyaphenasame (sati),
jīve śakunivat sthite (sati),
anitye apriyasaṃsāre (janāḥ) katham nirbhayāḥ tiṣṭhanti
33. Since the body is transient like froth on water and the individual soul rests in it like a bird in a tree, how do people remain fearless in this impermanent and disagreeable worldly existence?
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अहिते हितबुद्धिः स्यादध्रुवे ध्रुवचिन्तकः ।
अनर्थं चार्थविज्ञानी स्वमृत्युं यो न वेत्ति च ॥३४॥
34. ahite hitabuddhiḥ syādadhruve dhruvacintakaḥ ,
anarthaṁ cārthavijñānī svamṛtyuṁ yo na vetti ca.
34. ahite hitabuddhiḥ syāt adhruve dhruvacintakaḥ
anartham ca arthavijñānī svamṛtyum yaḥ na vetti ca
34. yaḥ ahite hitabuddhiḥ syāt,
adhruve dhruvacintakaḥ,
anartham ca arthavijñānī,
svamṛtyum ca na vetti (saḥ mohitaḥ)
34. He who sees benefit in what is harmful, regards the impermanent as permanent, views disadvantage as wealth, and fails to realize his own impending death, is truly deluded.
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पश्यन्नपि न पश्येत् स शृण्वन्नपि न बुध्यति ।
पठन्नपि न जानाति तव मायाविमोहितः ॥३५॥
35. paśyannapi na paśyet sa śṛṇvannapi na budhyati ,
paṭhannapi na jānāti tava māyāvimohitaḥ.
35. paśyan api na paśyet saḥ śṛṇvan api na budhyati
paṭhan api na jānāti tava māyāvimohitaḥ
35. tava māyāvimohitaḥ saḥ paśyan api na paśyet,
śṛṇvan api na budhyati,
paṭhan api na jānāti
35. Deluded by your illusion (māyā), a person may look but does not truly see, may listen but does not understand, and may read but does not comprehend.
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सन्निमज्जज्जगदिदं गम्भीरे कालसागरे ।
मृत्युरोगजराग्राहे न किञ्चिदपि बुध्यति ॥३६॥
36. sannimajjajjagadidaṁ gambhīre kālasāgare ,
mṛtyurogajarāgrāhe na kiñcidapi budhyati.
36. samnimajjat jagat idam gambhīre kālasāgare
mṛtyurogajarāgrāhe na kiñcit api budhyati
36. mṛtyurogajarāgrāhe gambhīre kālasāgare
samnimajjat idam jagat kiñcit api na budhyati
36. Sinking deep into the vast ocean of time, infested with the sea-monsters of death, disease, and old age, this world understands nothing at all.
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प्रतिक्षणमयं कायो जीर्यमाणो न लक्ष्यते ।
आमकुम्भ इवाम्भःस्थो विशीर्णो नैव भाव्यते ॥३७॥
37. pratikṣaṇamayaṁ kāyo jīryamāṇo na lakṣyate ,
āmakumbha ivāmbhaḥstho viśīrṇo naiva bhāvyate.
37. pratikṣaṇam ayam kāyaḥ jīryamāṇaḥ na lakṣyate
āmakumbhaḥ iva ambhaḥsthaḥ viśīrṇaḥ na eva bhāvyate
37. ayam kāyaḥ pratikṣaṇam jīryamāṇaḥ na lakṣyate,
ambhaḥsthaḥ āmakumbhaḥ iva viśīrṇaḥ na eva bhāvyate
37. This body is wearing away every single moment, yet it goes unnoticed; just as an unbaked unbaked earthen pot dissolves when kept in water, its decay is not even perceived.
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युज्यते वेष्टनं वायोराकाशस्य च खण्डनम् ।
ग्रथनञ्च तरङ्गाणामास्था नायुषि युज्यते ॥३८॥
38. yujyate veṣṭanaṁ vāyorākāśasya ca khaṇḍanam ,
grathanañca taraṅgāṇāmāsthā nāyuṣi yujyate.
38. yujyate veṣṭanam vāyoḥ ākāśasya ca khaṇḍanam
grathanam ca taraṅgāṇām āsthā na āyuṣi yujyate
38. vāyoḥ veṣṭanam yujyate,
ākāśasya khaṇḍanam ca (yujyate),
taraṅgāṇām grathanam ca (yujyate),
āyuṣi āsthā na yujyate
38. Enclosing the wind might be possible, dividing space might be possible, and stringing waves together might be possible; but placing trust in one's lifespan is never proper.
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पृथिवी दह्यते येन मेरुश्चापि विशीर्यते ।
शुष्यते सागरजलं शरीरे देवि का कथा ॥३९॥
39. pṛthivī dahyate yena meruścāpi viśīryate ,
śuṣyate sāgarajalaṁ śarīre devi kā kathā.
39. pṛthivī dahyate yena meruḥ ca api viśīryate
śuṣyate sāgarajalam śarīre devi kā kathā
39. devi,
yena pṛthivī dahyate,
meruḥ ca api viśīryate,
sāgarajalam śuṣyate,
śarīre kā kathā
39. O Goddess, when by that (Time) the earth itself is burnt up, even Mount Meru crumbles, and the water of the oceans dries up, what needs to be said regarding the mortal body?
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अपत्यं मे कलत्रं मे धनं मे बान्धवश्च मे ।
लपन्तमिति मर्त्त्यं हि हन्ति कालवृको बलात् ॥४०॥
40. apatyaṁ me kalatraṁ me dhanaṁ me bāndhavaśca me ,
lapantamiti marttyaṁ hi hanti kālavṛko balāt.
40. apatyam me kalatram me dhanam me bāndhavaḥ ca me
lapantam iti martyam hi hanti kālavṛkaḥ balāt
40. 'apatyam me,
kalatram me,
dhanam me,
bāndhavaḥ ca me' iti lapantam martyam kālavṛkaḥ balāt hanti hi
40. While a mortal man laments, saying 'my child, my wife, my wealth, and my relative', the wolf of time forcibly slays him.
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इदं कृतमिदं कार्यमिदमन्यत् कृताकृतम् ।
एवमीहासमायुक्तं मृत्युरत्ति जनं प्रिये ॥४१॥
41. idaṁ kṛtamidaṁ kāryamidamanyat kṛtākṛtam ,
evamīhāsamāyuktaṁ mṛtyuratti janaṁ priye.
41. idam kṛtam idam kāryam idam anyat kṛtākṛtam
evam īhāsamāyuktam mṛtyuḥ atti janam priye
41. priye idam kṛtam idam kāryam idam anyat
kṛtākṛtam evam īhāsamāyuktam janam mṛtyuḥ atti
41. O beloved, death devours a person who is thus entangled in endless striving, thinking: This has been done, this is yet to be done, and this other thing is partially finished.
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श्वःकार्यमद्य कर्त्तव्यं पूर्वाह्णे चापराह्निकम् ।
न हि प्रतीक्षते मृत्युः कृतं वाऽस्य न वा कृतम् ॥४२॥
42. śvaḥkāryamadya karttavyaṁ pūrvāhṇe cāparāhnikam ,
na hi pratīkṣate mṛtyuḥ kṛtaṁ vā'sya na vā kṛtam.
42. śvaḥ kāryam adya kartavyam pūrvāhne ca āparāhnikam
na hi pratīkṣate mṛtyuḥ kṛtam vā asya na vā kṛtam
42. śvaḥ kāryam adya kartavyam āparāhnikam ca pūrvāhne
(kartavyam) hi mṛtyuḥ asya kṛtam vā na vā kṛtam na pratīkṣate
42. What is to be done tomorrow should be done today, and what is to be done in the afternoon should be done in the morning. For death does not wait to see whether one's work is finished or unfinished.
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जरादशीतपन्थानं प्रचण्डव्याधिसैनिकम् ।
मृत्युशत्रुमभिज्ञोऽसि आयान्तं किं न पश्यसि ॥४३॥
43. jarādaśītapanthānaṁ pracaṇḍavyādhisainikam ,
mṛtyuśatrumabhijño'si āyāntaṁ kiṁ na paśyasi.
43. jarādaśītapanthānam pracaṇḍavyādhisainikam
mṛtyuśatrum abhijñaḥ asi āyāntam kim na paśyasi
43. abhijñaḥ asi (tvam) jarādaśītapanthānam
pracaṇḍavyādhisainikam āyāntam mṛtyuśatrum kim na paśyasi
43. You are a wise person, so why do you not see the enemy, Death, approaching - marching on a path infested with old age, accompanied by an army of fierce diseases?
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आशा सूचीविनिभीन्नं सिक्तं विषयसपीषा ।
रागद्वेषानले पक्वं मृत्युरश्नाति मानवम् ॥४४॥
44. āśā sūcīvinibhīnnaṁ siktaṁ viṣayasapīṣā ,
rāgadveṣānale pakvaṁ mṛtyuraśnāti mānavam.
44. āśāsūcīvinibhinnam siktam viṣayasarpiṣā
rāgadveṣānale pakvam mṛtyuḥ aśnāti mānavam
44. mṛtyuḥ āśāsūcīvinibhinnam viṣayasarpiṣā
siktam rāgadveṣānale pakvam mānavam aśnāti
44. Death devours a human being who has been pierced by the needles of worldly desire, basted with the clarified butter of sense-objects, and roasted in the fire of passion and hatred.
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बालांश्च यौवनस्थांश्च वृद्धान् गर्भगतानपि ।
सर्वांश्च हिंसते मृत्युरेवम्भूतमिदं जगत् ॥४५॥
45. bālāṁśca yauvanasthāṁśca vṛddhān garbhagatānapi ,
sarvāṁśca hiṁsate mṛtyurevambhūtamidaṁ jagat.
45. bālān ca yauvanasthān ca vṛddhān garbhagatān api
sarvān ca hiṃsate mṛtyuḥ evambhūtam idam jagat
45. mṛtyuḥ bālān ca yauvanasthān ca vṛddhān garbhagatān api sarvān ca hiṃsate,
idam jagat evambhūtam (asti)
45. Death strikes everyone - children, those in the prime of youth, the elderly, and even the unborn in the womb. Such is the nature of this world.
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ब्रह्माविष्णुमहेशादिदेवता भूतजातयः ।
नाशमेवानुधावन्ति तस्माच्च्रेयः समाचरेत् ॥४६॥
46. brahmāviṣṇumaheśādidevatā bhūtajātayaḥ ,
nāśamevānudhāvanti tasmāccreyaḥ samācaret.
46. brahmāviṣṇumaheśādidevatāḥ bhūtajātayaḥ
nāśam eva anudhāvanti tasmāt śreyaḥ samācaret
46. brahmāviṣṇumaheśādidevatāḥ bhūtajātayaḥ (ca) nāśam eva anudhāvanti,
tasmāt śreyaḥ samācaret
46. Even the divine beings, beginning with Brahmā, Viṣṇu, and Maheśa, as well as all classes of living creatures, rush toward destruction. Therefore, one should practice what leads to ultimate good.
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स्वस्ववर्णाश्रमाचारलङ्घनाद् दुष्प्रतिग्रहात् ।
परस्त्रीधनलोभाच्च न्éणामायुःक्षयो भवेत् ॥४७॥
47. svasvavarṇāśramācāralaṅghanād duṣpratigrahāt ,
parastrīdhanalobhācca néṇāmāyuḥkṣayo bhavet.
47. svasvavarṇāśramācāralaṅghanāt duṣpratigrahāt
parastrīdhanalobhāt ca nṝṇām āyuḥkṣayaḥ bhavet
47. svasvavarṇāśramācāralaṅghanāt duṣpratigrahāt
parastrīdhanalobhāt ca nṝṇām āyuḥkṣayaḥ bhavet
47. The lifespan of human beings is shortened by violating the rules of conduct proper to one's own social class and stage of life, by accepting improper gifts, and by greed for the wives and wealth of others.
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वेदशास्त्राद्यनभ्यासात्तथैव गुर्वनर्चनात् ।
न्éणामायुःक्षयो भूयादिन्द्रियाणामनिग्रहात् ॥४८॥
48. vedaśāstrādyanabhyāsāttathaiva gurvanarcanāt ,
néṇāmāyuḥkṣayo bhūyādindriyāṇāmanigrahāt.
48. vedaśāstrādyanabhyāsāt tathā eva gurvanarcanāt
nṝṇām āyuḥkṣayaḥ bhūyāt indriyāṇām anigrahāt
48. vedaśāstrādyanabhyāsāt tathā eva gurvanarcanāt
indriyāṇām anigrahāt nṝṇām āyuḥkṣayaḥ bhūyāt
48. Furthermore, failure to study the Vedas and scriptures, disrespect toward the teacher, and lack of self-control over the senses cause a decline in the lifespan of human beings.
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व्याधिराधिवीषं शस्त्रं ना सर्पः पशवो मृगाः ।
मरणं येन निद्र्दष्टं तेन गच्चन्ति जन्तवः ॥४९॥
49. vyādhirādhivīṣaṁ śastraṁ nā sarpaḥ paśavo mṛgāḥ ,
maraṇaṁ yena nidrdaṣṭaṁ tena gaccanti jantavaḥ.
49. vyādhiḥ ādhiḥ viṣam śastram nā sarpaḥ paśavaḥ mṛgāḥ
maraṇam yena nirdiṣṭam tena gacchanti jantavaḥ
49. vyādhiḥ ādhiḥ viṣam śastram nā sarpaḥ paśavaḥ mṛgāḥ (vā),
yena maraṇam nirdiṣṭam jantavaḥ tena gacchanti
49. Whether through disease, mental anguish, poison, weapons, a man, a snake, domestic animals, or wild beasts - living beings depart by whatever means death was ordained for them.
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जीवस्तृणजलौकेव देहाद्देहान्तरं व्रजेत् ।
सम्प्राप्य परमंशेन देहं त्यजति पूर्वजम् ॥५०॥
50. jīvastṛṇajalaukeva dehāddehāntaraṁ vrajet ,
samprāpya paramaṁśena dehaṁ tyajati pūrvajam.
50. jīvaḥ tṛṇajalaukā iva dehāt dehāntaram vrajet
samprāpya param aṃśena deham tyajati pūrvajam
50. jīvaḥ tṛṇajalaukā iva dehāt dehāntaram vrajet,
aṃśena param (deham) samprāpya pūrvajam deham tyajati
50. Just like a leech on a blade of grass, the individual soul moves from one body to another; only after firmly grasping the next body with a portion of itself does it let go of the previous one.
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बाल्ययौवनवृद्धत्वं यथा देहान्तरादिकम् ।
तथा देहान्तरप्राप्तिर्गृहाद्गृहमिवागतः ॥५१॥
51. bālyayauvanavṛddhatvaṁ yathā dehāntarādikam ,
tathā dehāntaraprāptirgṛhādgṛhamivāgataḥ.
51. bālyayauvanavṛddhatvam yathā dehāntarādikam
tathā dehāntaraprāptiḥ gṛhāt gṛham iva āgataḥ
51. yathā bālyayauvanavṛddhatvam dehāntarādikam,
tathā dehāntaraprāptiḥ gṛhāt gṛham āgataḥ iva
51. Just as childhood, youth, old age, and other physical changes occur within the body, so too is the attainment of another body - like moving from one house to another.
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जनाः कृत्वेह कर्माणि सुखदुःखानि भुञ्जते ।
परत्राज्ञानिनो देवि यान्त्यायान्ति पुनः पुनः ॥५२॥
52. janāḥ kṛtveha karmāṇi sukhaduḥkhāni bhuñjate ,
paratrājñānino devi yāntyāyānti punaḥ punaḥ.
52. janāḥ kṛtvā iha karmāṇi sukhaduḥkhāni bhuñjate
paratra ajñāninaḥ devi yānti āyānti punaḥ punaḥ
52. devi janāḥ iha karmāṇi kṛtvā paratra sukhaduḥkhāni bhuñjate,
ajñāninaḥ punaḥ punaḥ yānti āyānti
52. O goddess, after performing actions in this world, people experience happiness and sorrow in the hereafter. Lacking wisdom, they come and go again and again.
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इह यत् क्रियते कर्म तत् परत्रोपभुज्यते ।
सिक्तमूलस्य वृक्षस्य फलं शाखासु दृश्यते ॥५३॥
53. iha yat kriyate karma tat paratropabhujyate ,
siktamūlasya vṛkṣasya phalaṁ śākhāsu dṛśyate.
53. iha yat kriyate karma tat paratra upabhujyate
siktamūlasya vṛkṣasya phalam śākhāsu dṛśyate
53. iha yat karma kriyate,
tat paratra upabhujyate; (yathā) siktamūlasya vṛkṣasya phalam śākhāsu dṛśyate
53. Whatever action is performed in this life, its fruit is experienced in the next world. Just as when a tree's roots are watered, the fruit appears high up on its branches.
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दारिद्र्यदुःखरोगाश्च बन्धनव्यसनानि च ।
आत्मापराधवृक्षस्य फलान्येतानि देहिनाम् ॥५४॥
54. dāridryaduḥkharogāśca bandhanavyasanāni ca ,
ātmāparādhavṛkṣasya phalānyetāni dehinām.
54. dāridryaduḥkharogāḥ ca bandhanavyasanāni ca
ātmāparādhavṛkṣasya phalāni etāni dehinām
54. etāni dāridryaduḥkharogāḥ ca bandhanavyasanāni
ca dehinām ātmāparādhavṛkṣasya phalāni (santi)
54. Poverty, suffering, disease, imprisonment, and calamities - these are the fruits borne by the tree of one's own transgressions for embodied beings.
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निःसङ्ग एव मोक्षः स्याद्दोषाः सर्वे च सङ्गजाः ।
तस्मात् सङ्गं परित्यज्य तत्त्वनिष्ठः सुखी भवेत् ।
सङ्गाच्च चलते ज्ञानी चावश्यं किमुताल्पवित् ॥५५॥
55. niḥsaṅga eva mokṣaḥ syāddoṣāḥ sarve ca saṅgajāḥ ,
tasmāt saṅgaṁ parityajya tattvaniṣṭhaḥ sukhī bhavet ,
saṅgācca calate jñānī cāvaśyaṁ kimutālpavit.
55. niḥsaṅgaḥ eva mokṣaḥ syāt doṣāḥ sarve
ca saṅgajāḥ tasmāt saṅgam parityajya
tattvaniṣṭhaḥ sukhī bhavet saṅgāt ca
calate jñānī ca avaśyam kim uta alpavit
55. niḥsaṅgaḥ eva mokṣaḥ syāt,
sarve doṣāḥ ca saṅgajāḥ (santi); tasmāt saṅgam parityajya tattvaniṣṭhaḥ sukhī bhavet; saṅgāt jñānī ca avaśyam calate,
alpavit kim uta
55. Liberation is nothing other than detachment, for all faults spring from worldly attachment. Therefore, renouncing attachment and remaining established in essential truth, one becomes happy. If even a wise person inevitably falters due to attachment, how much more so one of little knowledge?
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सङ्गः सर्वात्मना त्याज्यः स चेत्त्यक्तुं न शक्यते ।
सद्भः सह स कर्त्तव्यः सतां सङ्गो हि भेषजम् ॥५६॥
56. saṅgaḥ sarvātmanā tyājyaḥ sa cettyaktuṁ na śakyate ,
sadbhaḥ saha sa karttavyaḥ satāṁ saṅgo hi bheṣajam.
56. saṅgaḥ sarvātmanā tyājyaḥ saḥ cet tyaktum na śakyate
sadbhiḥ saha saḥ kartavyaḥ satām saṅgaḥ hi bheṣajam
56. saṅgaḥ sarvātmanā tyājyaḥ; saḥ tyaktum na śakyate cet,
saḥ sadbhiḥ saha kartavyaḥ,
hi satām saṅgaḥ bheṣajam (asti)
56. Attachment should be abandoned by every possible effort. But if it cannot be renounced, it should be cultivated in the company of the virtuous, for association with the good is indeed the medicine for worldly existence.
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सत्सङ्गश्च विवेकश्च निर्मलं नयनद्वयम् ।
यस्य नास्ति नरः सोऽन्धः कथं न स्यादमार्गगः ॥५७॥
57. satsaṅgaśca vivekaśca nirmalaṁ nayanadvayam ,
yasya nāsti naraḥ so'ndhaḥ kathaṁ na syādamārgagaḥ.
57. satsaṅgaḥ ca vivekaḥ ca nirmalam nayanadvayam yasya
na asti naraḥ saḥ andhaḥ katham na syāt amārgagaḥ
57. satsaṅgaḥ ca vivekaḥ ca nirmalam nayanadvayam yasya na asti,
saḥ naraḥ andhaḥ,
amārgagaḥ katham na syāt?
57. Good company and discrimination are a person's two stainless eyes. A person who lacks them is blind - how could he not stray onto the wrong path?
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यावतः कुरुते जन्तुः सम्बन्धान्मनसः प्रियान् ।
तावन्तोऽस्य विशन्त्येते हृदये शोकशङ्कवः ॥५८॥
58. yāvataḥ kurute jantuḥ sambandhānmanasaḥ priyān ,
tāvanto'sya viśantyete hṛdaye śokaśaṅkavaḥ.
58. yāvataḥ kurute jantuḥ sambandhān manasaḥ priyān
tāvantaḥ asya viśanti ete hṛdaye śokaśaṅkavaḥ
58. jantuḥ manasaḥ priyān yāvataḥ sambandhān kurute,
asya hṛdaye ete tāvantaḥ śokaśaṅkavaḥ viśanti.
58. The more emotionally cherished attachments a living being creates, the more spears of grief pierce his heart.
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स्वदेहमपि जीवोऽयं त्यक्त्वा याति कुलेश्वरि ।
स्त्रीमातृपितृपुत्रादिसम्बन्धः केन हेतुना ॥५९॥
59. svadehamapi jīvo'yaṁ tyaktvā yāti kuleśvari ,
strīmātṛpitṛputrādisambandhaḥ kena hetunā.
59. svadeham api jīvaḥ ayam tyaktvā yāti kuleśvari
strīmātṛpitṛputrādisambandhaḥ kena hetunā
59. kuleśvari,
ayam jīvaḥ svadeham api tyaktvā yāti,
strīmātṛpitṛputrādisambandhaḥ kena hetunā?
59. O Kuleśvarī, when this individual soul departs after abandoning even its own body, for what reason does it harbor attachments to wife, mother, father, son, and other relatives?
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दुःखमूलो हि संसारः स यस्यास्ति स दुःखितः।
तस्य त्यागः कृतो येन स सुखी नापरः प्रिये ॥६०॥
60. duḥkhamūlo hi saṁsāraḥ sa yasyāsti sa duḥkhitaḥ,
tasya tyāgaḥ kṛto yena sa sukhī nāparaḥ priye.
60. duḥkhamūlaḥ hi saṃsāraḥ saḥ yasya asti saḥ duḥkhitaḥ
tasya tyāgaḥ kṛtaḥ yena saḥ sukhī na aparaḥ priye
60. priye,
saṃsāraḥ hi duḥkhamūlaḥ,
saḥ yasya asti saḥ duḥkhitaḥ,
yena tasya tyāgaḥ kṛtaḥ saḥ sukhī,
aparaḥ na.
60. O beloved, worldly existence is rooted in suffering. Whoever is tied to it suffers; whoever has abandoned it is happy, and no one else.
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प्रभवं सर्वदुःखानामाश्रयं सकलापदाम् ।
आलयं सर्वपापानां संसारं वर्जयेत् प्रिये ॥६१॥
61. prabhavaṁ sarvaduḥkhānāmāśrayaṁ sakalāpadām ,
ālayaṁ sarvapāpānāṁ saṁsāraṁ varjayet priye.
61. prabhavam sarvaduḥkhānām āśrayam sakalāpadām
ālayam sarvapāpānām saṃsāram varjayet priye
61. priye,
sarvaduḥkhānām prabhavam sakalāpadām āśrayam sarvapāpānām ālayam saṃsāram varjayet.
61. O beloved, one should renounce worldly existence, for it is the origin of all sorrows, the shelter of all calamities, and the abode of all sins.
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अबन्धबन्धनं घोरं मिश्रीकृतमहाविषम् ।
अशस्त्रखण्डनं देवि संसारासक्तचेतसाम् ॥६२॥
62. abandhabandhanaṁ ghoraṁ miśrīkṛtamahāviṣam ,
aśastrakhaṇḍanaṁ devi saṁsārāsaktacetasām.
62. abandhabandhanam ghoram miśrīkṛtamahāviṣam
aśastrakhaṇḍanam devi saṃsārāsaktacetasām
62. devi,
saṃsārāsaktacetasām abandhabandhanam ghoram miśrīkṛtamahāviṣam aśastrakhaṇḍanam (bhavati).
62. O goddess, for those whose minds are attached to worldly existence, it is a terrible bondage without ropes, a deadly poison mixed into everything, and a cutting to pieces without weapons.
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आदिमध्यावसानेषु सर्वं दुःखमिदं यतः ।
तस्मात् सन्त्यज्य संसारं तत्त्वनिष्ठः सुखी भवेत् ॥६३॥
63. ādimadhyāvasāneṣu sarvaṁ duḥkhamidaṁ yataḥ ,
tasmāt santyajya saṁsāraṁ tattvaniṣṭhaḥ sukhī bhavet.
63. ādimadhyāvasāneṣu sarvam duḥkham idam yataḥ tasmāt
santyajya saṃsāram tattvaniṣṭhaḥ sukhī bhavet
63. yataḥ idam sarvam ādimadhyāvasāneṣu duḥkham,
tasmāt saṃsāram santyajya tattvaniṣṭhaḥ sukhī bhavet.
63. Since this entire worldly life is nothing but suffering in the beginning, middle, and end, one should renounce it, become devoted to reality, and attain true happiness.
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लौहदारुमयैः पाशैर्दृढबन्धोऽपि मुच्यते ।
स्त्रीधनादिषु संसक्तो मुच्यते न कदाचन ॥६४॥
64. lauhadārumayaiḥ pāśairdṛḍhabandho'pi mucyate ,
strīdhanādiṣu saṁsakto mucyate na kadācana.
64. lauhadārumayaiḥ pāśaiḥ dṛḍhabandhaḥ api mucyate
strīdhanādiṣu saṃsaktaḥ mucyate na kadācana
64. lauhadārumayaiḥ pāśaiḥ dṛḍhabandhaḥ api mucyate,
strīdhanādiṣu saṃsaktaḥ kadācana na mucyate.
64. Even one who is firmly bound with fetters made of iron or wood can be freed, but one who is attached to women, wealth, and the like is never liberated.
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कुटुम्बचिन्तायुक्तस्य श्रुतशीलादयो गुणाः ।
अपक्वकुम्भजलवत् नश्यन्त्यङ्गेन केवलम् ॥६५॥
65. kuṭumbacintāyuktasya śrutaśīlādayo guṇāḥ ,
apakvakumbhajalavat naśyantyaṅgena kevalam.
65. kuṭumbacintāyuktasya śrutaśīlādayaḥ guṇāḥ
apakvakumbhajalavat naśyanti aṅgena kevalam
65. kuṭumbacintāyuktasya śrutaśīlādayaḥ guṇāḥ apakvakumbhajalavat aṅgena kevalam naśyanti.
65. For a person consumed by anxieties over family, noble qualities such as learning and good conduct perish completely, just like water leaking away from an unbaked clay pot.
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वञ्चिताशेषचित्तैस्तैनीत्यं लोको विनाशितः ।
हा हन्त विषयाहारैर्देहस्थेन्द्रियतस्करैः ॥६६॥
66. vañcitāśeṣacittaistainītyaṁ loko vināśitaḥ ,
hā hanta viṣayāhārairdehasthendriyataskaraiḥ.
66. vañcitāśeṣacittaiḥ taiḥ nityam lokaḥ vināśitaḥ
hā hanta viṣayāhāraiḥ dehasthendriyataskaraiḥ
66. hā hanta,
dehasthendriyataskaraiḥ viṣayāhāraiḥ vañcitāśeṣacittaiḥ taiḥ nityam lokaḥ vināśitaḥ.
66. Alas! Humanity is constantly ruined by the thieves located in the body - the senses - which feed on sensory objects and deceive the minds of all.
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मांसलुब्धो यथा मत्स्यो लौहशंकुं न पश्यति ।
सुखलुब्धस्तथा देही यमबाधां न पश्यति ॥६७॥
67. māṁsalubdho yathā matsyo lauhaśaṁkuṁ na paśyati ,
sukhalubdhastathā dehī yamabādhāṁ na paśyati.
67. māṃsalubdhaḥ yathā matsyaḥ lauhaśaṅkum na paśyati
sukhalubdhaḥ tathā dehī yamabādhām na paśyati
67. yathā māṃsalubdhaḥ matsyaḥ lauhaśaṅkum na paśyati,
tathā sukhalubdhaḥ dehī yamabādhām na paśyati.
67. Just as a fish greedy for meat does not notice the iron hook, so an embodied soul greedy for pleasure does not foresee the torment of death (Yama).
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हिताहितं ना जानन्तो नित्यमुन्मार्गगामिनः ।
कुक्षिपूरणनिष्ठा ये तेऽबुधा नारकाः प्रिये ॥६८॥
68. hitāhitaṁ nā jānanto nityamunmārgagāminaḥ ,
kukṣipūraṇaniṣṭhā ye te'budhā nārakāḥ priye.
68. hitāhitam na jānantaḥ nityam unmārgagāminaḥ
kukṣipūraṇaniṣṭhāḥ ye te abudhāḥ nārakāḥ priye
68. priye,
ye hitāhitam na jānantaḥ nityam unmārgagāminaḥ kukṣipūraṇaniṣṭhāḥ,
te abudhāḥ nārakāḥ.
68. O beloved, those fools who do not distinguish between good and harm, who constantly tread the wrong path, and whose sole concern is filling their bellies, are headed for hell.
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निद्रादिमैथुनाहाराः सर्वेषां प्राणिनां समाः ।
ज्ञानवान् मानवः प्रोक्तो ज्ञानहीनः पशुः प्रिये ॥६९॥
69. nidrādimaithunāhārāḥ sarveṣāṁ prāṇināṁ samāḥ ,
jñānavān mānavaḥ prokto jñānahīnaḥ paśuḥ priye.
69. nidrādimaithunāhārāḥ sarveṣām prāṇinām samāḥ
jñānavān mānavaḥ proktaḥ jñānahīnaḥ paśuḥ priye
69. priye,
nidrādimaithunāhārāḥ sarveṣām prāṇinām samāḥ,
jñānavān mānavaḥ proktaḥ,
jñānahīnaḥ paśuḥ.
69. O beloved, sleep, copulation, and eating are common to all living creatures. One who possesses knowledge is called a true human being, while one devoid of knowledge is merely an animal.
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प्रभाते मलमूत्राभ्यां क्षुत्तृड्भ्यां मध्यगे रवौ ।
रात्रौ मदननिद्राभ्यां बाध्यन्ते मानवाः प्रिये ॥७०॥
70. prabhāte malamūtrābhyāṁ kṣuttṛḍbhyāṁ madhyage ravau ,
rātrau madananidrābhyāṁ bādhyante mānavāḥ priye.
70. prabhāte malamūtrābhyām kṣuttṛḍbhyām madhyage ravau
rātrau madananidrābhyām bādhyante mānavāḥ priye
70. priye,
prabhāte malamūtrābhyām,
ravau madhyage kṣuttṛḍbhyām,
rātrau madananidrābhyām mānavāḥ bādhyante.
70. O beloved, human beings are afflicted in the morning by excretion and urination, at noon by hunger and thirst, and at night by lust and sleep.
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स्वदेहधर्मदारादिनिरताः सर्वजन्तवः ।
जायन्ते च मिरयन्ते च हा हन्ताज्ञानमोहिताः ॥७१॥
71. svadehadharmadārādiniratāḥ sarvajantavaḥ ,
jāyante ca mirayante ca hā hantājñānamohitāḥ.
71. svadehadharmadārādiniratāḥ sarvajantavaḥ
jāyante ca mriyante ca hā hanta ajñānamohitāḥ
71. hā hanta,
ajñānamohitāḥ svadehadharmadārādiniratāḥ sarvajantavaḥ jāyante ca mriyante ca.
71. Alas! Deluded by ignorance, all living beings are absorbed in their own bodies, social duties, wives, and families; thus they are born and die over and over again.
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स्वस्ववर्णाश्रमाचारनिरताः सर्वमानवाः ।
न जानन्ति परं तत्त्वं मूढा नश्यन्ति पार्वति ॥७२॥
72. svasvavarṇāśramācāraniratāḥ sarvamānavāḥ ,
na jānanti paraṁ tattvaṁ mūḍhā naśyanti pārvati.
72. svasvavarṇāśramācāraniratāḥ sarvamānavāḥ na
jānanti param tattvam mūḍhāḥ naśyanti pārvati
72. pārvati,
svasvavarṇāśramācāraniratāḥ sarvamānavāḥ param tattvam na jānanti,
(ataḥ) mūḍhāḥ naśyanti.
72. O Pārvatī, all human beings are engrossed merely in the conduct appropriate to their respective social classes and stages of life; they do not know the supreme reality, and so, fools that they are, they perish.
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क्रियायासपराः केचित् क्रतुचर्यादि संयुताः ।
अज्ञानसंयुतात्मानः सञ्चरन्ति प्रतारकाः ॥७३॥
73. kriyāyāsaparāḥ kecit kratucaryādi saṁyutāḥ ,
ajñānasaṁyutātmānaḥ sañcaranti pratārakāḥ.
73. kriyāyāsaparāḥ kecit kratucaryādisaṃyutāḥ
ajñānasaṃyutātmānaḥ sañcaranti pratārakāḥ
73. kecit kriyāyāsaparāḥ kratucaryādisaṃyutāḥ
ajñānasaṃyutātmānaḥ pratārakāḥ sañcaranti
73. Some people, devoted to tiresome rites and engaged in performances such as elaborate rituals, wander around deceiving others, their inner selves immersed in ignorance.
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नाममात्रेण सन्तुष्टाः कर्मकाण्डरता नराः ।
मन्त्रोच्चारणहोमाद्यैर्भ्रामिताः क्रतुविस्तरैः ॥७४॥
74. nāmamātreṇa santuṣṭāḥ karmakāṇḍaratā narāḥ ,
mantroccāraṇahomādyairbhrāmitāḥ kratuvistaraiḥ.
74. nāmamātreṇa santuṣṭāḥ karmakāṇḍaratāḥ narāḥ
mantroccāraṇahomādyaiḥ bhrāmitāḥ kratuvistaraiḥ
74. nāmamātreṇa santuṣṭāḥ karmakāṇḍaratāḥ narāḥ
mantroccāraṇahomādyaiḥ kratuvistaraiḥ bhrāmitāḥ (santi)
74. Satisfied with mere titles, men devoted to ritualistic acts are led astray by the chanting of mantras, fire rituals, and elaborate ceremonies.
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एकभक्तोपवासाद्यैनीयमैः कायशोषणैः ।
मूढः परोक्षमिच्चन्ति तव मायाविमोहिताः ॥७५॥
75. ekabhaktopavāsādyainīyamaiḥ kāyaśoṣaṇaiḥ ,
mūḍhaḥ parokṣamiccanti tava māyāvimohitāḥ.
75. ekabhaktopavāsādyaiḥ niyamaiḥ kāyaśoṣaṇaiḥ
mūḍhāḥ parokṣam icchanti tava māyāvimohitāḥ
75. tava māyāvimohitāḥ mūḍhāḥ ekabhaktopavāsādyaiḥ
kāyaśoṣaṇaiḥ niyamaiḥ parokṣam icchanti
75. Deluded by your illusion (māyā), foolish people seek the unperceivable (supreme reality) through ascetic observances that emaciate the body, such as eating only once a day or fasting.
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देहदण्डनमात्रेण का मुक्तिरविवेकिनाम् ।
वल्मीकताडनाद्देवि मृतः किन्नु महोरगः ॥७६॥
76. dehadaṇḍanamātreṇa kā muktiravivekinām ,
valmīkatāḍanāddevi mṛtaḥ kinnu mahoragaḥ.
76. dehadaṇḍanamātreṇa kā muktiḥ avivekinām
valmīkatāḍanāt devi mṛtaḥ kim nu mahoragaḥ
76. devi dehadaṇḍanamātreṇa avivekinām kā muktiḥ
valmīkatāḍanāt mahoragaḥ mṛtaḥ kim nu
76. O goddess, how can the undiscerning attain liberation through mere torment of the body? Does striking an anthill ever kill the great serpent inside?
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धनाहारार्जने युक्ता दाम्भिका वेषधारिणः ।
भ्रमन्ति ज्ञानिवल्लोके भ्रामयन्ति जनानपि ॥७७॥
77. dhanāhārārjane yuktā dāmbhikā veṣadhāriṇaḥ ,
bhramanti jñānivalloke bhrāmayanti janānapi.
77. dhanāhārārjane yuktāḥ dāmbhikāḥ veṣadhāriṇaḥ
bhramanti jñānivat loke bhrāmayanti janān api
77. dhanāhārārjane yuktāḥ dāmbhikāḥ veṣadhāriṇaḥ
jñānivat loke bhramanti janān api bhrāmayanti
77. Hypocrites wearing disguises, intent only on acquiring wealth and food, wander in the world pretending to be wise men, deceiving other people as well.
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सांसारिकसुखासक्तं ब्रह्मज्ञोऽस्मीति वादिनम् ।
कर्मब्रह्मोभयभ्रष्टं तं त्यजेदन्त्यजं यथा ॥७८॥
78. sāṁsārikasukhāsaktaṁ brahmajño'smīti vādinam ,
karmabrahmobhayabhraṣṭaṁ taṁ tyajedantyajaṁ yathā.
78. sāṃsārikasukhāsaktam brahmajñaḥ asmi iti vādinam
karmabrahmobhayabhraṣṭam tam tyajet antyajam yathā
78. sāṃsārikasukhāsaktam brahmajñaḥ asmi iti vādinam
karmabrahmobhayabhraṣṭam tam antyajam yathā tyajet
78. One should avoid a person attached to worldly pleasures who claims I know the supreme reality (brahman), yet has fallen away from both ritual duties and ultimate knowledge, just as one shuns an outcast.
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गृहारण्यसमा लोके गतव्रीडा दिगम्बराः ।
चरन्ति गर्दभाद्याश्च योगिनस्ते भवन्ति किम् ॥७९॥
79. gṛhāraṇyasamā loke gatavrīḍā digambarāḥ ,
caranti gardabhādyāśca yoginaste bhavanti kim.
79. gṛhāraṇyasamāḥ loke gatavrīḍāḥ digambarāḥ
caranti gardabhādyāḥ ca yoginaḥ te bhavanti kim
79. loke gṛhāraṇyasamāḥ gatavrīḍāḥ digambarāḥ
gardabhādyāḥ ca caranti te yoginaḥ bhavanti kim
79. Donkeys and other animals roam around naked, shameless, treating home and forest alike; do they thereby become yogis?
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मृद्भस्मम्रक्षणाद् देवि मुक्ताः स्युर्यदि मानवाः ।
मृद्भस्मवासिनो ग्राम्याः किं ते मुक्ता भवन्ति हि ॥८०॥
80. mṛdbhasmamrakṣaṇād devi muktāḥ syuryadi mānavāḥ ,
mṛdbhasmavāsino grāmyāḥ kiṁ te muktā bhavanti hi.
80. mṛdbhasmamrakṣaṇāt devi muktāḥ syuḥ yadi mānavāḥ
mṛdbhasmavāsinaḥ grāmyāḥ kim te muktāḥ bhavanti hi
80. devi yadi mṛdbhasmamrakṣaṇāt mānavāḥ muktāḥ syuḥ
mṛdbhasmavāsinaḥ grāmyāḥ te muktāḥ bhavanti kim hi
80. O goddess, if human beings could be liberated simply by smearing themselves with mud and ashes, would not the country folk living in mud and ashes also be liberated?
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तृणपर्णोदकाहाराः सततं वनवासिनः ।
हिरणादिमृगा देवि योगिनस्ते भवन्ति किम् ॥८१॥
81. tṛṇaparṇodakāhārāḥ satataṁ vanavāsinaḥ ,
hiraṇādimṛgā devi yoginaste bhavanti kim.
81. tṛṇaparṇodakāhārāḥ satatam vanavāsinaḥ
hiraṇādimṛgāḥ devi yoginaḥ te bhavanti kim
81. devi satatam tṛṇaparṇodakāhārāḥ vanavāsinaḥ
hiraṇādimṛgāḥ te yoginaḥ bhavanti kim
81. O goddess, deer and other wild beasts live constantly in the forest, subsisting on grass, leaves, and water; do they thereby become yogis?
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आजन्ममरणान्तञ्च गङ्गादितटिनीस्थिताः ।
मण्डूकमत्स्यप्रमुखा व्रतिनस्ते भवन्ति किम् ॥८२॥
82. ājanmamaraṇāntañca gaṅgāditaṭinīsthitāḥ ,
maṇḍūkamatsyapramukhā vratinaste bhavanti kim.
82. ājanmamaraṇāntam ca gaṅgāditaṭinīsthitāḥ
maṇḍūkamatsyapramukhāḥ vratinaḥ te bhavanti kim
82. ājanmamaraṇāntam ca gaṅgāditaṭinīsthitāḥ
maṇḍūkamatsyapramukhāḥ te vratinaḥ bhavanti kim
82. Frogs, fish, and other aquatic creatures remain in the Ganges and other rivers from birth to death; do they thereby become observers of sacred vows?
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वदन्ति हृदयानन्दं पठन्ति शुकसारिकाः ।
जनानां पुरतो देवि विबुधाः किं भवन्ति हि ॥८३॥
83. vadanti hṛdayānandaṁ paṭhanti śukasārikāḥ ,
janānāṁ purato devi vibudhāḥ kiṁ bhavanti hi.
83. vadanti hṛdayānandam paṭhanti śukasārikāḥ
janānām purataḥ devi vibudhāḥ kim bhavanti hi
83. devi śukasārikāḥ janānām purataḥ hṛdayānandam
vadanti paṭhanti te vibudhāḥ bhavanti kim hi
83. O goddess, parrots and mainas recite and speak words that delight the heart in front of people; do they thereby become wise scholars?
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पारावताः शिलाहाराः परमेश्वरि चातकाः ।
न पिबन्ति महीतोयं योगिनस्ते भवन्ति किम् ॥८४॥
84. pārāvatāḥ śilāhārāḥ parameśvari cātakāḥ ,
na pibanti mahītoyaṁ yoginaste bhavanti kim.
84. pārāvatāḥ śilāhārāḥ parameśvari cātakāḥ na
pibanti mahītoyam yoginaḥ te bhavanti kim
84. parameśvari pārāvatāḥ śilāhārāḥ cātakāḥ
mahītoyam na pibanti te yoginaḥ bhavanti kim
84. O supreme goddess, pigeons eat gravel, and cātaka birds never drink water from the earth; do they thereby become yogis?
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शीतवातातपसहा भक्ष्याभक्ष्यसमाः प्रिये ।
तिष्ठन्ति शूकराद्याश्च योगिनस्ते भवन्ति किम् ॥८५॥
85. śītavātātapasahā bhakṣyābhakṣyasamāḥ priye ,
tiṣṭhanti śūkarādyāśca yoginaste bhavanti kim.
85. śītavātātapasahāḥ bhakṣyābhakṣyasamāḥ priye
tiṣṭhanti śūkarādyāḥ ca yoginaḥ te bhavanti kim
85. priye śītavātātapasahāḥ bhakṣyābhakṣyasamāḥ
śūkarādyāḥ ca tiṣṭhanti te yoginaḥ bhavanti kim
85. O beloved, pigs and other animals endure cold, wind, and heat, treating edible and inedible things alike; do they thereby become yogis?
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तस्मादित्यादिकं कर्म लोकवञ्चनकारकम् ।
मोक्षस्य कारणं साक्षात्तत्त्वज्ञानं कुलेश्वरि ॥८६॥
86. tasmādityādikaṁ karma lokavañcanakārakam ,
mokṣasya kāraṇaṁ sākṣāttattvajñānaṁ kuleśvari.
86. tasmāt ityādikam karma lokavañcanakārakam
mokṣasya kāraṇam sākṣāt tattvajñānam kuleśvari
86. kuleśvari tasmāt ityādikam karma lokavañcanakārakam
sākṣāt mokṣasya kāraṇam tattvajñānam (asti)
86. Therefore, O ruler of the kula, such outer ritual practices merely deceive the world. The direct cause of liberation is the knowledge of truth (tattvajñāna).
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षड्दर्शनमहाकूपे पतिताः पशवः प्रिये ।
परमार्थं न जानन्ति पशुपाशानियन्त्रिताः ॥८७॥
87. ṣaḍdarśanamahākūpe patitāḥ paśavaḥ priye ,
paramārthaṁ na jānanti paśupāśāniyantritāḥ.
87. ṣaḍdarśanamahākūpe patitāḥ paśavaḥ priye
paramārtham na jānanti paśupāśāniyantritāḥ
87. priye ṣaḍdarśanamahākūpe patitāḥ
paśupāśāniyantritāḥ paśavaḥ paramārtham na jānanti
87. O beloved, bound like beasts by the snares of bondage, ignorant people fallen into the deep well of the six philosophical systems do not know the supreme reality.
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वेदशास्त्रार्णवे घोरे ताड्यमाना इतस्ततः ।
कालोमीग्राहग्रस्ताश्च तिष्ठन्ति हि कुताकीकाः ॥८८॥
88. vedaśāstrārṇave ghore tāḍyamānā itastataḥ ,
kālomīgrāhagrastāśca tiṣṭhanti hi kutākīkāḥ.
88. vedaśāstrārṇave ghore tāḍyamānāḥ itastataḥ
kālormigrāhagrastāḥ ca tiṣṭhanti hi kutārkikāḥ
88. ghore vedaśāstrārṇave itastataḥ tāḍyamānāḥ
kālormigrāhagrastāḥ kutārkikāḥ ca tiṣṭhanti hi
88. Tossed about here and there in the terrifying ocean of Veda and śāstras, caught in the jaws of the crocodile that is the wave of time, false logicians remain trapped indeed.
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वेदागमपुराणज्ञः परमार्थं न वेत्ति यः ।
विडम्बकस्य तस्यापि तत् सर्वं काकभाषितम् ॥८९॥
89. vedāgamapurāṇajñaḥ paramārthaṁ na vetti yaḥ ,
viḍambakasya tasyāpi tat sarvaṁ kākabhāṣitam.
89. vedāgamapurāṇajñaḥ paramārthaṃ na vetti yaḥ
viḍambakasya tasya api tat sarvaṃ kākabhāṣitam
89. yaḥ vedāgamapurāṇajñaḥ paramārthaṃ na vetti,
tasya viḍambakasya tat sarvam api kākabhāṣitam
89. One who knows the Vedas, Agamas, and Puranas but does not know the supreme reality is merely an impostor; all his knowledge is nothing more than the cawing of a crow.
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इदं ज्ञानमिदं ज्ञेयमिति चिन्तासमाकुलाः ।
पठन्त्यहनीशं देवि परतत्त्वपराङ्मुखः ॥९०॥
90. idaṁ jñānamidaṁ jñeyamiti cintāsamākulāḥ ,
paṭhantyahanīśaṁ devi paratattvaparāṅmukhaḥ.
90. idam jñānam idam jñeyam iti cintāsamākulāḥ
paṭhanti aharniśam devi paratattvaparāṅmukhāḥ
90. devi,
idam jñānam idam jñeyam iti cintāsamākulāḥ paratattvaparāṅmukhāḥ aharniśam paṭhanti
90. O Goddess, turned away from the supreme reality, people overwhelmed with worry thinking, 'This is knowledge, that is to be known,' read day and night.
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वाक्यच्चन्दोनिबन्धेन काव्यालङ्कारशोभिना ।
चिन्तया दुःखिता मूढास्तिष्ठन्ति व्याकुलेन्द्रियाः ॥९१॥
91. vākyaccandonibandhena kāvyālaṅkāraśobhinā ,
cintayā duḥkhitā mūḍhāstiṣṭhanti vyākulendriyāḥ.
91. vākyachandonibandhena kāvyālaṅkāraśobhinā
cintayā duḥkhitāḥ mūḍhāḥ tiṣṭhanti vyākulendriyāḥ
91. kāvyālaṅkāraśobhinā vākyachandonibandhena
cintayā duḥkhitāḥ vyākulendriyāḥ mūḍhāḥ tiṣṭhanti
91. Troubled by anxiety over compositions of sentences and metres adorned with poetic ornaments, foolish people remain with their senses agitated.
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अन्यथा परमं तत्त्वं जनाः क्लिश्यन्ति चान्यथा ।
अन्यथा शास्त्रसद्भावो व्याख्यां कुर्वन्ति चान्यथा ॥९२॥
92. anyathā paramaṁ tattvaṁ janāḥ kliśyanti cānyathā ,
anyathā śāstrasadbhāvo vyākhyāṁ kurvanti cānyathā.
92. anyathā paramam tattvam janāḥ kliśyanti ca anyathā
anyathā śāstrasadbhāvaḥ vyākhyām kurvanti ca anyathā
92. paramam tattvam anyathā,
janāḥ ca anyathā kliśyanti; śāstrasadbhāvaḥ anyathā,
vyākhyām ca anyathā kurvanti
92. The supreme reality is one thing, yet people torment themselves in a completely different way; the true spirit of the scriptures is one thing, yet they explain it quite differently.
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कथयन्त्युन्मनीभावं स्वयं नानुभवन्ति हि ।
अहङ्कारहताः केचिदुपदेशविवजीताः ॥९३॥
93. kathayantyunmanībhāvaṁ svayaṁ nānubhavanti hi ,
ahaṅkārahatāḥ kecidupadeśavivajītāḥ.
93. kathayanti unmanībhāvam svayam na anubhavanti
hi ahaṅkārahatāḥ kecit upadeśavivarjitāḥ
93. kecit ahaṅkārahatāḥ upadeśavivarjitāḥ unmanībhāvam kathayanti,
svayam hi na anubhavanti
93. Ruined by ego and devoid of proper instruction, some speak of the mind-transcending state without ever experiencing it themselves.
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पठन्ति वेदशास्त्राणि विवदन्ति परस्परम् ।
न जानन्ति परं तत्त्वं दर्वी पाकरसं यथा ॥९४॥
94. paṭhanti vedaśāstrāṇi vivadanti parasparam ,
na jānanti paraṁ tattvaṁ darvī pākarasaṁ yathā.
94. paṭhanti vedāśāstrāṇi vivadanti parasparam na
jānan ti param tattvam darvī pākarasam yathā
94. (te) vedāśāstrāṇi paṭhanti,
parasparam vivadanti,
darvī pākarasam yathā param tattvam na jānan ti
94. They read the Vedas and scriptures and debate among themselves, yet they do not know the supreme reality, just as a ladle does not taste the flavor of the cooked food.
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शिरो वहति पुष्पाणि गन्धं जानाति नासिका ।
पठन्ति वेदशास्त्राणि दुर्लभो भाववेदकः ॥९५॥
95. śiro vahati puṣpāṇi gandhaṁ jānāti nāsikā ,
paṭhanti vedaśāstrāṇi durlabho bhāvavedakaḥ.
95. śiraḥ vahati puṣpāṇi gandham jānāti nāsikā
paṭhanti vedāśāstrāṇi durlabhaḥ bhāvavedakaḥ
95. śiraḥ puṣpāṇi vahati,
nāsikā gandham jānāti; (janāḥ) vedāśāstrāṇi paṭhanti,
(tu) bhāvavedakaḥ durlabhaḥ (asti)
95. The head carries flowers, but it is the nose that perceives their fragrance. Many read the Vedas and scriptures, but one who truly understands their inner essence is rare.
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तत्त्वमात्मस्थमज्ञात्त्वा मूढः शास्त्रेषु मुह्यति ।
गोपः कक्षगतं चागं कूपे पश्यति दुर्मतिः ॥९६॥
96. tattvamātmasthamajñāttvā mūḍhaḥ śāstreṣu muhyati ,
gopaḥ kakṣagataṁ cāgaṁ kūpe paśyati durmatiḥ.
96. tattvam ātmastham ajñātvā mūḍhaḥ śāstreṣu muhyati
gopaḥ kakṣagatam chāgam kūpe paśyati durmatiḥ
96. ātmastham tattvam ajñātvā mūḍhaḥ śāstreṣu muhyati,
durmatiḥ gopaḥ kakṣagatam chāgam kūpe paśyati
96. Not knowing the reality seated within oneself, a foolish person gets lost in the scriptures, just as a foolish shepherd looks down a well for the goat tucked under his arm.
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संसार मोहनाशाय शाब्दबोधो न हि क्षमः ।
न निवर्त्तेत तिमिरं कदाचिद्दीपवार्त्तया ॥९७॥
97. saṁsāra mohanāśāya śābdabodho na hi kṣamaḥ ,
na nivartteta timiraṁ kadāciddīpavārttayā.
97. saṃsāramohanāśāya śābdabodhaḥ na hi kṣamaḥ
na nivarteta timiram kadācid dīpavārtayā
97. saṃsāramohanāśāya śābdabodhaḥ na hi kṣamaḥ,
dīpavārtayā timiram kadācid na nivarteta
97. Mere textual or verbal knowledge is incapable of destroying the delusion of worldly existence, just as darkness is never dispelled merely by talking about a lamp.
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प्रज्ञाहीनस्य पठनम् अन्धस्यादर्शदर्शनम् ।
देवि प्रज्ञावतः शास्त्रं तत्त्वज्ञानस्य कारणम् ॥९८॥
98. prajñāhīnasya paṭhanam andhasyādarśadarśanam ,
devi prajñāvataḥ śāstraṁ tattvajñānasya kāraṇam.
98. prajñāhīnasya paṭhanam andhasya ādarśadarśanam
devi prajñāvataḥ śāstram tattvajñānasya kāraṇam
98. prajñāhīnasya paṭhanam andhasya ādarśadarśanam (iva asti); devi,
prajñāvataḥ śāstram tattvajñānasya kāraṇam
98. Reading by one who lacks wisdom is like a blind person looking into a mirror. O Goddess, only for a wise person does scripture become a cause for knowledge of truth (tattvagyāna).
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अग्रतः पृष्ठतः केचित् पार्श्वयोरपि केचन ।
तत्त्वमीदृक् तादृगिति विवदन्ति परस्परम् ।
सद्विद्यादानशूराद्यैर्गुणैवीख्यातमानवाः ॥९९॥
99. agrataḥ pṛṣṭhataḥ kecit pārśvayorapi kecana ,
tattvamīdṛk tādṛgiti vivadanti parasparam ,
sadvidyādānaśūrādyairguṇaivīkhyātamānavāḥ.
99. agrataḥ pṛṣṭhataḥ kecit pārśvayoḥ
api kecana tattvam īdṛk tādṛk iti
vivadanti parasparam
sadvidyādānaśūrādyaiḥ guṇaiḥ vikhyātamānavāḥ
99. sadvidyādānaśūrādyaiḥ guṇaiḥ
vikhyātamānavāḥ agrataḥ pṛṣṭhataḥ kecit
pārśvayoḥ api kecana tattvam
īdṛk tādṛk iti parasparam vivadanti
99. Men renowned for virtues such as noble learning and generosity, whether standing in front, behind, or on either side, argue among themselves asserting that the truth is like this or like that.
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प्रत्यक्षग्रहणं नास्ति वार्त्तया ग्रहणं कुतः ।
एवं ये शास्त्रसम्मूढास्ते दूरस्था न संशयः ॥१००॥
100. pratyakṣagrahaṇaṁ nāsti vārttayā grahaṇaṁ kutaḥ ,
evaṁ ye śāstrasammūḍhāste dūrasthā na saṁśayaḥ.
100. pratyakṣagrahaṇam nāsti vārtayā grahaṇam kutaḥ
evam ye śāstrasammūḍhāḥ te dūrasthāḥ na saṃśayaḥ
100. pratyakṣagrahaṇam nāsti,
vārtayā grahaṇam kutaḥ? evam ye śāstrasammūḍhāḥ,
te dūrasthāḥ (santi),
na saṃśayaḥ
100. When there is no direct experience, how can true understanding come from mere talk? Thus, those who are deluded by scriptures remain far from the goal - of this there is no doubt.
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इदं ज्ञानमिदं ज्ञेयं सर्वतः श्रोतुमिच्चति ।
देवि वर्षसहस्रायुः शास्त्रान्तं नैव गच्चति ॥१०१॥
101. idaṁ jñānamidaṁ jñeyaṁ sarvataḥ śrotumiccati ,
devi varṣasahasrāyuḥ śāstrāntaṁ naiva gaccati.
101. idam jñānam idam jñeyam sarvataḥ śrotum icchati
devi varṣasahasrāyuḥ śāstrāntam na eva gacchati
101. devi,
(yaḥ) idam jñānam idam jñeyam (iti) sarvataḥ śrotum icchati,
varṣasahasrāyuḥ (api) śāstrāntam na eva gacchati
101. O Goddess, one who desires to hear everything, thinking, 'This is knowledge, that is to be known,' will never reach the end of the scriptures even if he lives for a thousand years.
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वेदाद्यनेकशास्त्राणि स्वल्पायुवीघ्नकोटयः ।
तस्मात् सारं विजानीयात् क्षीरं हंस इवाम्भसः ॥१०२॥
102. vedādyanekaśāstrāṇi svalpāyuvīghnakoṭayaḥ ,
tasmāt sāraṁ vijānīyāt kṣīraṁ haṁsa ivāmbhasaḥ.
102. vedādyanekaśāstrāṇi svalpāyuḥ vighnakoṭayaḥ
tasmāt sāram vijānīyāt kṣīram haṃsaḥ iva ambhasaḥ
102. vedādyanekaśāstrāṇi (santi),
svalpāyuḥ vighnakoṭayaḥ (ca santi); tasmāt haṃsaḥ ambhasaḥ kṣīram iva,
sāram vijānīyāt
102. The scriptures, beginning with the Vedas, are innumerable, life is short, and obstacles are millions. Therefore, one should extract the essential essence, just as a swan extracts milk from water.
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अभ्यस्य सर्वशास्त्राणि तत्त्वं ज्ञात्वा हि बुद्धिमान् ।
पलालमिव धान्यार्थी सर्वशास्त्रं परित्यजेत् ॥१०३॥
103. abhyasya sarvaśāstrāṇi tattvaṁ jñātvā hi buddhimān ,
palālamiva dhānyārthī sarvaśāstraṁ parityajet.
103. abhyasya sarvaśāstrāṇi tattvam jñātvā hi buddhimān
palālam iva dhānyārthī sarvaśāstram parityajet
103. buddhimān sarvaśāstrāṇi abhyasya tattvam jñātvā hi,
dhānyārthī palālam iva,
sarvaśāstram parityajet
103. Having studied all scriptures and realized the ultimate truth, a wise person should discard all scriptures, just as one seeking grain discards the chaff.
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यथामृतेन तृप्तस्य नाहारेण प्रयोजनम् ।
तत्त्वज्ञस्य तथा देवि न शास्त्रेण प्रयोजनम् ॥१०४॥
104. yathāmṛtena tṛptasya nāhāreṇa prayojanam ,
tattvajñasya tathā devi na śāstreṇa prayojanam.
104. yathā amṛtena tṛptasya na āhāreṇa prayojanam
tattvajñasya tathā devi na śāstreṇa prayojanam
104. devi,
yathā amṛtena tṛptasya āhāreṇa prayojanam na (asti),
tathā tattvajñasya śāstreṇa prayojanam na (asti)
104. O Goddess, just as one who is satisfied with nectar has no need for ordinary food, so too one who knows the ultimate reality has no need for scripture.
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न वेदाध्ययनान्मुक्तिर्न शास्त्रपठनादपि ।
ज्ञानादेव हि मुक्तिः स्यान्नान्यथा वीरवन्दिते ॥१०५॥
105. na vedādhyayanānmuktirna śāstrapaṭhanādapi ,
jñānādeva hi muktiḥ syānnānyathā vīravandite.
105. na veda-adhyayanāt muktiḥ na śāstra-paṭhanāt api
jñānāt eva hi muktiḥ syāt na anyathā vīra-vandite
105. vīra-vandite veda-adhyayanāt muktiḥ na śāstra-paṭhanāt
api na jñānāt eva hi muktiḥ syāt anyathā na
105. O goddess worshipped by heroes, liberation comes neither from the study of the Vedas nor from reading the scriptures. Indeed, liberation arises from knowledge alone, and in no other way.
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नाश्रमाः कारणं मुक्तेर्दर्शनानि न कारणम् ।
तथैव सर्वशास्त्राणि ज्ञानमेव हि कारणम् ॥१०६॥
106. nāśramāḥ kāraṇaṁ mukterdarśanāni na kāraṇam ,
tathaiva sarvaśāstrāṇi jñānameva hi kāraṇam.
106. na āśramāḥ kāraṇam mukteḥ darśanāni na kāraṇam
tathā eva sarva-śāstrāṇi jñānam eva hi kāraṇam
106. āśramāḥ mukteḥ kāraṇam na darśanāni kāraṇam na tathā
eva sarva-śāstrāṇi (kāraṇam na) jñānam eva hi kāraṇam
106. The stages of life are not the cause of liberation, nor are the philosophical systems, nor indeed are all the scriptures. Knowledge alone is the true cause.
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मुक्तिदा गुरुवागेका विद्याः सर्वा विडम्बकाः ।
काष्ठभारश्रमादस्मादेकं सञ्जीवनं परम् ॥१०७॥
107. muktidā guruvāgekā vidyāḥ sarvā viḍambakāḥ ,
kāṣṭhabhāraśramādasmādekaṁ sañjīvanaṁ param.
107. mukti-dā guru-vāk ekā vidyāḥ sarvāḥ viḍambakāḥ
kāṣṭha-bhāra-śramāt asmāt ekam sañjīvanam param
107. ekā guru-vāk mukti-dā sarvāḥ vidyāḥ viḍambakāḥ
asmāt kāṣṭha-bhāra-śramāt ekam param sañjīvanam
107. The teacher's word alone bestows liberation; all other branches of knowledge are mere mockers. Compared to the toil of carrying a heavy load of wood, this single word is the supreme life-giving elixir.
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अद्वैतन्तु शिवेनोक्तं क्रियायासविवजीतम् ।
गुरुवक्त्रेण लभ्येत नान्यथागमकोटिभिः ॥१०८॥
108. advaitantu śivenoktaṁ kriyāyāsavivajītam ,
guruvaktreṇa labhyeta nānyathāgamakoṭibhiḥ.
108. advaitam tu śivena uktam kriyā-āyāsa-vivarjitam
guru-vaktreṇa labhyeta na anyathā āgama-koṭibhiḥ
108. śivena uktam kriyā-āyāsa-vivarjitam tu advaitam
guru-vaktreṇa labhyeta āgama-koṭibhiḥ anyathā na
108. Non-duality taught by Śiva is free from the effort of ritual actions. It can be attained only through the mouth of the teacher, and in no other way, even through ten million scriptures.
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आगमोत्थं विवेकोत्थं द्विधा ज्ञानं प्रचक्षते ।
शब्दब्रह्मागममयं परं ब्रह्म विवेकजम् ॥१०९॥
109. āgamotthaṁ vivekotthaṁ dvidhā jñānaṁ pracakṣate ,
śabdabrahmāgamamayaṁ paraṁ brahma vivekajam.
109. āgama-uttham viveka-uttham dvidhā jñānam pracakṣate
śabda-brahma āgama-mayam param brahma viveka-jam
109. jñānam āgama-uttham viveka-uttham dvidhā pracakṣate
śabda-brahma āgama-mayam param brahma viveka-jam
109. Knowledge is said to be of two kinds: that which arises from scriptures and that which arises from discernment. Scriptural knowledge consists of sound-absolute (śabda-brahman), whereas the supreme absolute (para-brahman) is born of discernment.
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अद्वैतं केचिदिच्चन्ति द्वैतमिच्चन्ति चापरे ।
मम तत्त्वं च जानन्ति द्वैताद्वैतविवजीतम् ॥११०॥
110. advaitaṁ kecidiccanti dvaitamiccanti cāpare ,
mama tattvaṁ ca jānanti dvaitādvaitavivajītam.
110. advaitam kecit icchanti dvaitam icchanti ca apare
mama tattvam na jānanti dvaita-advaita-vivarjitam
110. kecit advaitam icchanti apare ca dvaitam icchanti
dvaita-advaita-vivarjitam mama tattvam na jānanti
110. Some desire non-duality, and others desire duality; they do not know my true essence, which is free from both duality and non-duality.
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द्वे पदे बन्धमोक्षाय ममेति निर्ममेति च ।
ममेति बाध्यते जन्तुर्न ममेति विमुच्यते ॥१११॥
111. dve pade bandhamokṣāya mameti nirmameti ca ,
mameti bādhyate janturna mameti vimucyate.
111. dve pade bandha-mokṣāya mama iti nirmama iti ca
mama iti badhyate jantuḥ na mama iti vimucyate
111. mama iti nirmama iti ca dve pade bandha-mokṣāya
(bhavataḥ) mama iti jantuḥ badhyate na mama iti vimucyate
111. Two short phrases lead to bondage and liberation: 'mine' and 'not mine'. Thinking 'mine', a living creature is bound; thinking 'not mine', it is liberated.
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तत् कर्म यन्न बन्धाय विद्या सा या विमुक्तये ।
आयासायापरं कर्म विद्यान्या शिल्पनैपुणम् ॥११२॥
112. tat karma yanna bandhāya vidyā sā yā vimuktaye ,
āyāsāyāparaṁ karma vidyānyā śilpanaipuṇam.
112. tat karma yat na bandhāya vidyā sā yā vimuktaye
āyāsāya aparam karma vidyā anyā śilpa-naipuṇam
112. yat na bandhāya (bhavati) tat
karma yā vimuktaye (bhavati) sā
vidyā aparam karma āyāsāya
(bhavati) anyā vidyā śilpa-naipuṇam
112. That alone is true action which does not lead to bondage, and that alone is true knowledge which leads to liberation. Any other action is mere exertion, and any other knowledge is merely technical skill in crafts.
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यावत् कामादि दीप्येत यावत् संसारवासना ।
यावदिन्द्रियचापल्यं तावत्तत्त्वकथा कुतः ॥११३॥
113. yāvat kāmādi dīpyeta yāvat saṁsāravāsanā ,
yāvadindriyacāpalyaṁ tāvattattvakathā kutaḥ.
113. yāvat kāma-ādi dīpyeta yāvat saṃsāra-vāsanā
yāvat indriya-cāpalyam tāvat tattva-kathā kutaḥ
113. yāvat kāma-ādi dīpyeta yāvat saṃsāra-vāsanā (asti)
yāvat indriya-cāpalyam (asti) tāvat tattva-kathā kutaḥ
113. As long as desire and other passions blaze, as long as residual impressions of worldly existence remain, and as long as the senses are restless, how can there be discourse on ultimate reality?
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यावत् प्रयत्नवेगोऽस्ति यावत् सङ्कल्पकल्पना ।
यावन्न मनसः स्थैर्यं तावत्तत्त्वकथा कुतः ॥११४॥
114. yāvat prayatnavego'sti yāvat saṅkalpakalpanā ,
yāvanna manasaḥ sthairyaṁ tāvattattvakathā kutaḥ.
114. yāvat prayatna-vegaḥ asti yāvat saṅkalpa-kalpanā
yāvat na manasaḥ sthairyam tāvat tattva-kathā kutaḥ
114. yāvat prayatna-vegaḥ asti yāvat saṅkalpa-kalpanā (asti)
yāvat manasaḥ sthairyam na (asti) tāvat tattva-kathā kutaḥ
114. As long as there is the momentum of mental effort, as long as mental projections and intentions continue, and as long as the mind has not gained steadiness, how can there be discourse on ultimate reality?
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यावद्देहाभिमानश्च ममता यावदस्ति हि ।
यावन्न गुरुकारुण्यं तावत्तत्त्वकथा कुतः ॥११५॥
115. yāvaddehābhimānaśca mamatā yāvadasti hi ,
yāvanna gurukāruṇyaṁ tāvattattvakathā kutaḥ.
115. yāvat deha-abhimānaḥ ca mamatā yāvat asti hi
yāvat na guru-kāruṇyam tāvat tattva-kathā kutaḥ
115. yāvat deha-abhimānaḥ ca mamatā yāvat asti hi yāvat
guru-kāruṇyam na (asti) tāvat tattva-kathā kutaḥ
115. As long as egoistic identification with the body persists, as long as attachment to personal ownership remains, and as long as the compassion of the teacher has not descended, how can there be discourse on ultimate reality?
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तावत्तपो व्रतं तीथरं जपहोमार्च्चनादिकम् ।
वेदशास्त्रागमकथा यावत्तत्त्वं न विन्दते ॥११६॥
116. tāvattapo vrataṁ tītharṁ japahomārccanādikam ,
vedaśāstrāgamakathā yāvattattvaṁ na vindate.
116. tāvat tapaḥ vratam tīrtham japa-homa-arcanā-ādikam
veda-śāstra-āgama-kathā yāvat tattvam na vindate
116. yāvat tattvam na vindate tāvat tapaḥ vratam tīrtham
japa-homa-arcanā-ādikam veda-śāstra-āgama-kathā (bhavati)
116. Ascetic practice, vows, pilgrimage places, mantra recitation, fire rituals, worship and the like, as well as discussions of the Vedas, scriptures, and Agamas - all these exist only so long as one does not realize ultimate reality.
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तस्मात् सर्वप्रयत्नेन सर्वावस्थासु सर्वदा ।
तत्त्वनिष्ठो भवेद्देवि यदीच्चेन्मोक्षमात्मनः ॥११७॥
117. tasmāt sarvaprayatnena sarvāvasthāsu sarvadā ,
tattvaniṣṭho bhaveddevi yadīccenmokṣamātmanaḥ.
117. tasmāt sarva-prayatnena sarva-avasthāsu sarvadā
tattva-niṣṭhaḥ bhavet devi yadi icchet mokṣam ātmanaḥ
117. devi yadi ātmanaḥ mokṣam icchet tasmāt sarva-prayatnena
sarva-avasthāsu sarvadā tattva-niṣṭhaḥ bhavet
117. Therefore, O goddess, if one desires the liberation of the self, one should remain established in ultimate reality with every effort, in all conditions, and at all times.
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धर्मज्ञानसुपुष्पस्य स्वर्गलोक फलस्य च ।
तापत्रयात्तीसन्तप्तश्चायां मोक्षतरोः श्रयेत् ॥११८॥
118. dharmajñānasupuṣpasya svargaloka phalasya ca ,
tāpatrayāttīsantaptaścāyāṁ mokṣataroḥ śrayet.
118. dharma-jñāna-supuṣpasya svarga-loka-phalasya ca
tāpa-trayāt ati-santaptaḥ chāyām mokṣa-taroḥ śrayet
118. tāpa-trayāt ati-santaptaḥ dharma-jñāna-supuṣpasya
svarga-loka-phalasya ca mokṣa-taroḥ chāyām śrayet
118. One who is severely scorched by the threefold suffering should seek refuge in the shade of the tree of liberation, which has righteous conduct and knowledge as its beautiful flowers, and the heavenly realm as its fruit.
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बहुनात्र किंमुक्तेन रहस्यं शृणु पार्वति ।
कुलधर्ममृते मुक्तर्नास्ति सत्यं न संशयः ॥११९॥
119. bahunātra kiṁmuktena rahasyaṁ śṛṇu pārvati ,
kuladharmamṛte muktarnāsti satyaṁ na saṁśayaḥ.
119. bahunā atra kim uktena rahasyam śṛṇu pārvati
kula-dharmam ṛte muktiḥ na asti satyam na saṃśayaḥ
119. pārvati atra bahunā uktena kim rahasyam śṛṇu kula-dharmam
ṛte muktiḥ na asti (etat) satyam saṃśayaḥ na
119. O Pārvatī, what is the point of speaking at length here? Listen to the secret: without following the lineage path (kuladharma), there is no liberation. This is the truth, without a doubt.
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तस्माद्वदामि तत्त्वन्ते विज्ञाय श्रीगुरोर्मुखात् ।
सुखेन मुच्यते देवि घोरसंसारबन्धनात् ॥१२०॥
120. tasmādvadāmi tattvante vijñāya śrīgurormukhāt ,
sukhena mucyate devi ghorasaṁsārabandhanāt.
120. tasmāt vadāmi tattvam te vijñāya śrī-guroḥ mukhāt
sukhena mucyate devi ghora-saṃsāra-bandhanāt
120. tasmāt te tattvam vadāmi devi śrī-guroḥ mukhāt (tat)
vijñāya ghora-saṃsāra-bandhanāt sukhena mucyate
120. Therefore, O goddess, I tell you the truth: having known it directly from the mouth of the revered teacher, one is easily liberated from the terrible bondage of worldly existence.
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इति ते कथिता काचिज्जीवजातिस्थितिः प्रिये ।
समासेन कुलेशानि किं भूयः श्रोतुमिच्चसि ॥१२१॥
121. iti te kathitā kācijjīvajātisthitiḥ priye ,
samāsena kuleśāni kiṁ bhūyaḥ śrotumiccasi.
121. iti te kathitā kācit jīvajātisthitiḥ priye
samāsena kuleśāni kim bhūyaḥ śrotum icchasi
121. priye kuleśāni iti kācit jīvajātisthitiḥ
samāsena te kathitā bhūyaḥ kim śrotum icchasi
121. O beloved lady, ruler of the kula, thus I have briefly explained to you something of the nature and status of living beings. What more do you wish to hear?
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