anitya -- not eternal; anatma -- not the real self; duhkheshu -- in the sources of misery; viparyaya -- backwards; matih -- whose mentality; hi -- indeed; aham -- I; dvandva -- in duality; aramah -- taking pleasure; tamah -- in ignorance; vishtah -- absorbed; na jane -- I fail to recognize; tva -- You; atmanah -- of myself; priyam -- the dearmost.

Thus mistaking the temporary for the eternal, my body for my self, and sources of misery for sources of happiness, I have tried to take pleasure in material dualities. Covered in this way by ignorance, I could not recognize You as the real object of my love.