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.
एतन् निःश्रेयसकरं ज्ञानं भोः परमं मया कथितं तत्त्वतो विप्राः श्रुत्वा देवर्षितो द्विजाः
This supreme knowledge, which brings the highest good, has been explained by me in its essence; O Brāhmaṇas, having heard it, you have been blessed by the gods.
हिरण्यगर्भाद् ऋषिणा वसिष्ठेन समाहृतम् वसिष्ठाद् ऋषिशार्दूलो नारदो ऽवाप्तवान् इदम्
This was gathered by the sage Vasiṣṭha from Hiranyagarbha; from Vasiṣṭha, the tiger among sages, Nārada obtained it.
नारदाद् विदितं मह्यम् एतद् उक्तं सनातनम् मा शुचध्वं मुनिश्रेष्ठाः श्रुत्वैतत् परमं पदम्
From Nārada, I have come to know this eternal teaching; do not grieve, O best of sages, having heard this supreme state.
येन क्षराक्षरे भिन्ने न भयं तस्य विद्यते विद्यते तु भयं यस्य यो नैनं वेत्ति तत्त्वतः
For one who knows the distinction between the perishable and imperishable, there is no fear; but fear exists for one who does not know this in truth.
अविज्ञानाच् च मूढात्मा पुनः पुनर् उपद्रवान् प्रेत्य जातिसहस्राणि मरणान्तान्य् उपाश्नुते
Due to ignorance, the deluded self repeatedly undergoes troubles, experiencing thousands of births ending in death after death.
देवलोकं तथा तिर्यङ् मानुष्यम् अपि चाश्नुते यदि वा मुच्यते वापि तस्माद् अज्ञानसागरात्
He attains the world of the gods, as well as that of animals and humans; or he may be liberated from the ocean of ignorance.
अज्ञानसागरे घोरे ह्य् अव्यक्तागाध उच्यते अहन्य् अहनि मज्जन्ति यत्र भूतानि भो द्विजाः
The terrible ocean of ignorance is called unfathomable and unmanifest; day after day, O Brāhmaṇas, beings sink into it.
तस्माद् अगाधाद् अव्यक्ताद् उपक्षीणात् सनातनात् तस्माद् यूयं विरजस्का वितमस्काश् च भो द्विजाः
Therefore, O Brāhmaṇas, you are pure and free from stains, having emerged from that unfathomable, unmanifest, eternal state.
एवं मया मुनिश्रेष्ठाः सारात् सारतरं परम् कथितं परमं मोक्षं यं ज्ञात्वा न निवर्तते
Thus, O best of sages, I have spoken the essence and the most essential supreme liberation, knowing which one does not return.
न नास्तिकाय दातव्यं नाभक्ताय कदाचन न दुष्टमतये विप्रा न श्रद्धाविमुखाय च
It should not be given to an atheist, nor ever to one without devotion, nor to one with a wicked mind, O Brāhmaṇas, nor to one lacking faith.