केवलेन समागम्य विमुक्तात्मानम् आप्नुयात् एतत् तु तत्त्वम् इत्य् आहुर् निस्तत्त्वम् अजरामरम्
By uniting with the sole reality, one attains the liberated self; this, they say, is the truth—without essence, undecaying, and immortal.
तत्त्वसंश्रवणाद् एव तत्त्वज्ञो जायते नृप पञ्चविंशतितत्त्वानि प्रवदन्ति मनीषिणः
By merely hearing the truth, O king, one becomes a knower of truth; the wise declare twenty-five principles.
न चैव तत्त्ववांस् तात संसारेषु निमज्जति एषाम् उपैति तत्त्वं हि क्षिप्रं बुध्यस्व लक्षणम्
And, O dear one, the knower of truth does not sink into worldly existence; he quickly attains the truth—understand this characteristic.
षड्विंशो ऽयम् इति प्राज्ञो गृह्यमाणो ऽजरामरः केवलेन बलेनैव समतां यात्य् असंशयम्
The wise recognize this as the twenty-sixth, ageless and immortal; by the power of the sole reality alone, it certainly attains equality.
षड्विंशेन प्रबुद्धेन बुध्यमानो ऽप्य् अबुद्धिमान् एतन् नानात्वम् इत्य् उक्तं सांख्यश्रुतिनिदर्शनात्
Even when awakened by the twenty-sixth, the one who awakens remains unknowing; this diversity is declared, according to the teaching and demonstration of Sāṃkhya.
चेतनेन समेतस्य पञ्चविंशतिकस्य ह एकत्वं वै भवेत् तस्य यदा बुद्ध्यानुबुध्यते
When the twenty-fifth, united with consciousness, is awakened by understanding, then indeed, its oneness is attained.
बुध्यमानेन बुद्धेन समतां याति मैथिल सङ्गधर्मा भवत्य् एष निःसङ्गात्मा नराधिप
When awakened by the awakened one, O Maithila, it attains equality; this one, possessing the nature of attachment, becomes the unattached self, O king.
निःसङ्गात्मानम् आसाद्य षड्विंशं कर्मजं विदुः विभुस् त्यजति चाव्यक्तं यदा त्व् एतद् विबुध्यते
Having attained the unattached self, they know the twenty-sixth, born of action; when the lord abandons the unmanifest, then this is truly awakened.
चतुर्विंशम् अगाधं च षड्विंशस्य प्रबोधनात् एष ह्य् अप्रतिबुद्धश् च बुध्यमानस् तु ते ऽनघ
The twenty-fourth is unfathomable, and by the awakening of the twenty-sixth, this one is indeed unawakened, but is becoming awakened, O sinless one.
उक्तो बुद्धश् च तत्त्वेन यथाश्रुतिनिदर्शनात् मशकोदुम्बरे यद्वद् अन्यत्वं तद्वद् एतयोः
He is called awakened in truth, as shown by the testimony of the scriptures; just as in the wasp and the udumbara fruit, there is distinction, so it is with these two.
मत्स्योदके यथा तद्वद् अन्यत्वम् उपलभ्यते एवम् एव च गन्तव्यं नानात्वैकत्वम् एतयोः
Just as in the case of a fish in water, distinction is perceived; in the same way, one should understand the non-identity and unity of these two.
एतावन् मोक्ष इत्य् उक्तो ज्ञानविज्ञानसंज्ञितः पञ्चविंशतिकस्याशु यो ऽयं देहे प्रवर्तते
Thus far is called liberation, known as knowledge and realization; this which quickly operates in the body of the twenty-fifth.
एष मोक्षयितव्यैति प्राहुर् अव्यक्तगोचरात् सो ऽयम् एवं विमुच्येत नान्यथेति विनिश्चयः
This is what should be liberated, they say, from the realm beyond manifestation; thus alone is one freed—there is no other way, this is the conclusion.
परश् च परधर्मा च भवत्य् एव समेत्य वै विशुद्धधर्मा शुद्धेन नाशुद्धेन च बुद्धिमान्
The supreme and the other’s dharma indeed come together; the pure dharma is with the pure, and with the impure, the wise one.
विमुक्तधर्मा बुद्धेन समेत्य पुरुषर्षभ वियोगधर्मिणा चैव विमुक्तात्मा भवत्य् अथ
Freed from dharma, by the awakened, coming together, O best of men, and by separation, the self is then liberated.
विमोक्षिणा विमोक्षश् च समेत्येह तथा भवेत् शुचिकर्मा शुचिश् चैव भवत्य् अमितबुद्धिमान्
By the liberator and liberation coming together here, so it happens; one of pure deeds and pure mind becomes of immeasurable understanding.
विमलात्मा च भवति समेत्य विमलात्मना केवलात्मा तथा चैव केवलेन समेत्य वै स्वतन्त्रश् च स्वतन्त्रेण स्वतन्त्रत्वम् अवाप्यते
The pure self, too, arises by union with the pure self; likewise, the solitary self by union with the solitary, and the independent by the independent attains independence.
एतावद् एतत् कथितं मया ते तथ्यं महाराज यथार्थतत्त्वम् अमत्सरस् त्वं प्रतिगृह्य बुद्ध्या सनातनं ब्रह्म विशुद्धम् आद्यम्
Thus far, O great king, this truth has been told to you by me; receive with understanding, free from envy, the eternal, pure, and primordial Brahman, as it truly is.
तद् वेदनिष्ठस्य जनस्य राजन् प्रदेयम् एतत् परमं त्वया भवेत् विधित्समानाय निबोधकारकं प्रबोधहेतोः प्रणतस्य शासनम्
This supreme teaching should be given, O king, to one established in the Veda; to one desiring to know, as a means to awakening, to one who is devoted and seeks instruction.
न देयम् एतच् च यथानृतात्मने शठाय क्लीबाय न जिह्मबुद्धये न पण्डितज्ञानपरोपतापिने देयं तथा शिष्यविबोधनाय
This should not be given to one of false nature, to the deceitful, to the unmanly, nor to one of crooked mind; nor to one who, though learned, uses knowledge for harm—only for instructing worthy disciples should it be given.
श्रद्धान्वितायाथ गुणान्विताय परापवादाद् विरताय नित्यम् विशुद्धयोगाय बुधाय चैव कृपावते ऽथ क्षमिणे हिताय
To one endowed with faith and virtue, who always refrains from slandering others, who is ever engaged in pure yoga, who is wise, compassionate, and forgiving, and who seeks the good—
विविक्तशीलाय विधिप्रियाय विवादहीनाय बहुश्रुताय विनीतवेशाय नहैतुकात्मने सदैव गुह्यं त्व् इदम् एव देयम्
To one of secluded conduct, devoted to prescribed duties, free from quarrel, learned, modest in appearance, and without ulterior motives—only to such a one should this secret always be given.
एतैर् गुणैर् हीनतमे न देयम् एतत् परं ब्रह्म विशुद्धम् आहुः न श्रेयसे योक्ष्यति तादृशे कृतं धर्मप्रवक्तारम् अपात्रदानात्
This supreme, pure Brahman should not be given to one lacking these qualities; it is said that such a one will not attain the highest good, and the teacher of dharma is blamed for giving to the unfit.
पृथ्वीम् इमां वा यदि रत्नपूर्णां दद्याद् अदेयं त्व् इदम् अव्रताय जितेन्द्रियाय प्रयताय देयं देयं परं तत्त्वविदे नरेन्द्र
Even if one were to give this earth filled with jewels, this should not be given to one without vows; it should be given to one who has mastered the senses and is diligent, O king, and to one who knows the supreme truth.
कराल मा ते भयम् अस्ति किंचिद् एतच् छ्रुतं ब्रह्म परं त्वयाद्य यथावद् उक्तं परमं पवित्रं विशोकम् अत्यन्तम् अनादिमध्यम्
Do not fear, O Karala; today you have heard this supreme Brahman, as it was properly spoken—supremely pure, free from sorrow, endless, without beginning or middle.
अगाधम् एतद् अजरामरं च निरामयं वीतभयं शिवं च समीक्ष्य मोहं परवादसंज्ञम् एतस्य तत्त्वार्थम् इमं विदित्वा
This is unfathomable, ageless, deathless, free from disease, fearless, and auspicious; having understood the true meaning of this, seeing delusion as mere talk of others.
अवाप्तम् एतद् धि पुरा सनातनाद् धिरण्यगर्भाद् धि ततो नराधिप प्रसाद्य यत्नेन तम् उग्रतेजसं सनातनं ब्रह्म यथा त्वयैतत्
This was obtained long ago from the eternal Hiranyagarbha; then, O king, by striving and propitiating him, that one of fierce energy, the eternal Brahman, was acquired by you in this way.
पृष्टस् त्वया चास्मि यथा नरेन्द्र तथा मयेदं त्वयि नोक्तम् अन्यत् यथावाप्तं ब्रह्मणो मे नरेन्द्र महाज्ञानं मोक्षविदां परायणम्
You have questioned me thus, O king, and so I have spoken this to you; nothing else has been said by me, just as I received this supreme knowledge of Brahman, the ultimate path for those seeking liberation.
एतद् उक्तं परं ब्रह्म यस्मान् नावर्तते पुनः पञ्चविंशं मुनिश्रेष्ठा वसिष्ठेन यथा पुरा
This highest Brahman has been declared, from which there is no return; it was formerly spoken by the best of sages, Vasiṣṭha, as in ancient times.
पुनरावृत्तिम् आप्नोति परमं ज्ञानम् अव्ययम् नाति बुध्यति तत्त्वेन बुध्यमानो ऽजरामरम्
One who does not truly understand this supreme, imperishable knowledge attains rebirth again; but one who understands it in truth becomes ageless and immortal.