रागद्वेषनिवृत्तिश्च तज्ज्ञानं समुदाहृतम्
The cessation of attachment and aversion is called that knowledge.
कर्म जस्तु पुनर्देहो महादुःखं प्रवर्त्तते
Indeed, action leads again to embodiment, and great suffering arises.
पुनर्भवकरी दुःखात्कर्मणा जायते तृषा
From suffering, thirst (craving) is born, which causes rebirth through action.
तैलवीडकवज्जीवस्तत्रैव परिवर्त्तते
Like the movement of oil in a lamp, the soul revolves there itself.
तं शत्रुमवधार्यैकं ज्ञाने यत्नं समाचरेत्
Recognizing that single enemy, one should strive diligently in knowledge.
वैराग्याच्छुध्यते चापि शुद्धः सत्त्वेन मुच्यते
By dispassion one is purified, and when pure, one is liberated by sattva.
अभिष्वङ्गाय योगः स्याद्विषयेष्ववशात्मनः
For one whose self is uncontrolled regarding the senses, attachment arises; yoga is for attachment.
दुःखलाभे न तापश्च सुखानुस्मरणं तथा
When suffering comes, there is no distress, nor recollection of pleasure.
ब्रह्मादौ स्थावरान्ते वै संसारेह्यादिभौतिके
From Brahmā at the beginning to immovable beings at the end, indeed, transmigration exists in the world of elements.
यस्य चार्षे न प्रमाणं शिष्टाचारं तथैव च
For whom there is neither scriptural authority nor the conduct of the virtuous—
एष मार्गो हि निरये तिर्य्यग्योनौ च कारणम्
This path indeed is the cause for hell and for birth in animal wombs.
त्रिविधो यातनास्थाने तिर्य्यग्योनौ च षड्विधे
There are three kinds of places of torment, and sixfold in animal wombs.
अनैश्वर्यं तु तत्सर्वं प्रतिघातात्मकं स्मृतम्
All that is considered to be the absence of sovereignty, characterized by obstruction.
सत्त्वस्थमात्रकं चित्तं यथासत्त्वं प्रदर्शनात्
The mind, remaining solely in sattva, reveals itself according to its own sattva.
सत्त्वक्षेत्रज्ञनानात्वमेतन्नानार्थदर्शनम्
This is the diversity of knowledge between sattva and the knower of the field, the perception of various objects.
तेन बद्धस्य वै बन्धो मोक्षो मुक्तस्य तेन च
By this, bondage belongs to the bound, and liberation belongs to the liberated.
निःसंबन्धो ह्यचैतन्यः स्वात्मन्येवावतिष्ठते
The one who is without relation and devoid of consciousness abides only in his own self.
इत्येतल्लक्षणं प्रोक्तं समासाज्ज्ञान मोक्षयोः
Thus, the characteristics of knowledge and liberation have been stated in brief.
पूर्वं वियोगो ज्ञानेन द्वितीये रागसंक्षयात्
First, separation occurs through knowledge; in the second, by the exhaustion of attachment.
लिङ्गाभावात्तु कैवल्यं कैवल्यात्तु निरञ्जनम्
Due to the absence of marks, there is isolation; from isolation, the stainless state arises.
अत ऊर्द्ध्वं प्रवक्ष्यामि वैराग्यं दोषदर्शनात्
Hereafter, I will explain dispassion arising from the perception of faults.
अप्रद्वेषो ऽनभिष्वङ्गः कर्त्तव्यो दोषदर्शनात्
One should cultivate non-hatred and non-attachment by perceiving faults.
एवं वैराग्यमास्थाय शरीरी निर्ममो भवेत्
Thus, adopting dispassion, the embodied one becomes free from possessiveness.
विशुद्धं कार्यकरणं सत्त्वस्यातिनिषैवया
The actions and instruments of sattva become purified through intense detachment.
ततः प्रयाणकाले हि दोषैर्नैमित्तिकैस्तथा
Then, at the time of departure, due to incidental faults likewise—
स शरीरमुपाश्रित्य कृत्स्नान्दोषान्रुणद्धि वै
He, relying on the body, indeed overcomes all faults.
शैत्यात्प्रकुपितो वायुरूर्द्ध्वं तूत्क्रमते ततः
Due to coldness, the wind becomes agitated and then ascends upward.
समासात्संवृते ज्ञाने संचृत्तेषु च कर्मसु
In summary, when knowledge is covered and actions are exhausted—
अष्टाङ्गप्रणवृत्तिं वै स विच्यावयते पुनः
He again agitates the eightfold activity of the vital breaths.
एवं प्राणैः परित्यक्तो मृत इत्यभिधीयते
Thus, when abandoned by the vital breaths, one is said to be dead.