SreeNarayanaGuru

[gopu]

1. atmaiva mayaya karma karoti bahurupadhrk
asangah svaprakaso'pi nidrayamiva taijasah

It is indeed the Self, though self-luminous
And detached, that through negativity
Does action bearing many forms,
Like the dream-agent in sleep.

ASANGA SVAPRAKASAH-API,although detached and self-luminous,
NIDRAYAM TAIJASAH IVA,like the dream-agent in sleep,
ATMA-EVA BAHURUPADHRIK,the self itself bearing many forms,
MAYAYA KARMA KAROTI,by means of its negative principle does
action

[gopu]

2. manye vadami grhnami srnomitiyadirupatah
kriyate karma paramatmana cittendriyatmana

"I think, I speak, I grasp, I hear."
In forms such as these are actions accomplished
By the supreme Self, (which is also)
The Self of pure reason and the senses.

PARAMATMANA MANVE VADAMI GRIHNAMI,by the supreme self "I speak, I grasp",
SRINOMI-ITYADI RUPATAH,"I hear",in such forms,
KARMA KRIYATE,actions are accomplished,
CITENDRIYATMANA,by the self of pure reason and the senses (having the form of ego-sense with motor senses)

[gopu]

3. atmaivah karmanah purvamanyat kincinna vidyate
tatah svenaiva karmani kriyante nijamayaya

Prior to action, it is the Self (that exists);
There is nothing else at all.
Through the Self, by its own negative principle,.
By itself are accomplished all actions.

KARMANAH PURVAM, prior to action,
ATMA-EVA VIDYATE, it is the self that exists,
ANYAT KINCIT NA,there is nothing else at all,
TATAH,through it,
SVENA-EVA,by theself itself,
NIJAMAYAYA,by its own negative principle,
KARMANI KRIYANTE,(all) action is accomplished

[gopu]

4. saktirasyamanah kacid durghata na prthak svatah
tayaivaropyate karma nikhilam niskriyatmani

From the Self, not different from itself
There exists a certain undefinable specificatory power
By that (power), all actions
Are falsely attributed to the actionless Self.

ATMANAH,from the self,
SVATAH NA PRTHAK,not different from itself,
DURGATAH,an undefinable,
KACID SAKTIH ASTI,there exists a certain (specificatory) power,
TAYA-EVA,by that (power),
AROPYATE,is falsely attributed,
NIKHILAM KARMA,all action,
NISHKRIYATMANI,in the actionless self

[gopu]

5. sarvada'sanga evatma 'jnataya karma sangivat
karoti na karomiti na jnah karmasu sajjate

The Self is always detached indeed.
One performs action as if attached due to ignorance.
The wise man, saying "I do nothing,"
Is not interested in action.

ATMA,the self,
SARVADA,always,
ASANGA EVA,is detached indeed,
AJNATAYA,due to ignorance,
SANGIVAT,as if attached,
KARMA KAROTI,does the action,
JNAH,the wise man,
NA KAROM-ITI,saying "I do nothing"
NA KARMASU SAJJATE,is not interested in action

[gopu]

6. jvalati jvalano vayurvati varsati varidah
dharatma san dharati khalveko vahati vahini

The one (Self) alone as fire (it) burns,
As wind (it) blows,
As water (it) rains,
As earth (it) supports (and) as a river (it) flows.

EKAH KHALU,the one (self) alone,
JVALANAH SAN JVALATI,as fire it burns,
VAYUH SAN VATI,as wind (it) blows,
VARIDAH SAN VARSHATI, as water it rains,
DHARATMA SAN DHARATI,as earth it supports,
VAHINI SAN VAHATI,as a river it flows

[gopu]

7. urdhvam prano hyadho'panah khalveko yati niskriyah
nadyantarale dhamati krandoti spandati sthitah

The one (Self) alone, remaining actionless,
Moves (as) upward and downward vital tendencies
Within the nervous centres, indeed,
It beats, murmurs and pulsates.

EKAH KHALU,the one (self) alone,
NISHKRIYAH STHITAH,remaining actionless,
PRANAH (SAN) URDHVAN,as upwards vital tendency,
APANAH (SAN) ADAH,as downward vital tendency,
YATI,moves,
NADYANTARALE, within the nervous centres,
DHAMATI KRANDATI SPHANDATI HI,indeed beats,murmurs and pulsates

[gopu]

8. astijanmarddhiparinatyapaksayavinasanam
sadbhavamiha yo yati sa nanyo'vikriyatmanah

Here (in this visible world), as what exists,
Grows, transforms, decreases and attains its end-
As subject to six forms of becoming-
(That) is no other than the actionless Self.

IVA,here (in this visible world),
YAH,what,
ASTI JANMAR ADHI PARINATYA PAKSHAYA VINASANAM, as what exists,is born,grows, is transformed,decreases,attains its end,
SHADBHAVAM,six forms,
YATI,what is subject to,
SAH,that,
AVIKRIYATMANAH,from the actionless self,
ANYAH NA,is no other

[gopu]

9. svayam kriyante karmani karanairindriyairapi
aham tvasangah kutastha iti janati kovidah

By means of the inner organs and the senses
Actions become Self-accomplished.
However, the wise man knows,
"I am the unattached, inner well-founded one"

KARANAIH-INDRIYAIH-API,by the means of the inner organ and the
senses,
KARMANI SVAYAM KRIYANTE,actions become self-accomplished,
KOVIDAH TU,however,the wise man,
AHAM ASANGAH KUTASTHA ITI JANATI,knows "I am am the unattached,inner well-founded one"

[gopu]

10. drsyatvadbhasyamaham apyato'ham suktirangavat
adhyastameka evadya svopi sarvoparisthitah

Because of being an object of experience,
Even the "I" is a conditioning factor,
Superimposed like the mother-of-pearl gleam.
Above everything else, today and tomorrow one alone is.

AHAM API,even the "I",
DRISYATVAT,because of being the object of experience,
BHASYAM,is a conditioning factor,ATAH,because of this,
AHAM,I,SUKTI-RANGAVAT,like the silver gleam in the mother-of-pearl,
ADHYASTAM,is superimposed,
ADYA SVOPI,today and tomorrow (i.e. always),
SARVOPARI-STHITAH,fixed above all things,
EKAH EVA,even one (is)