तत्त्वमस्यादि वाक्यं तु जीवब्रह्मैक्यबोधकम् । ऐक्ये ज्ञाते निर्भयस्तु मद्रूपो हि प्रजायते
The statement 'That Thou Art' and others reveal the unity of the individual and Brahman; knowing this unity, one becomes fearless and attains my own form.
पदार्थावगतिः पूर्वं वाक्यार्थावगतिस्ततः । तत्पदस्य च वाक्यार्थो गिरेऽहं परिकीर्तितः
First comes the understanding of the meaning of the words, then the comprehension of the sentence; the meaning of the word 'That' in the sentence, O mountain, is declared by me.
त्वं पदस्य च वाच्यार्थो जीव एव न संशयः । उभयोरैक्यमसिना पदेन प्रोच्यते बुधैः
You are indeed the direct meaning of the word, the living being—of this there is no doubt; the unity of both is declared by the word 'asi' by the wise.
वाच्यार्थयोर्विरुद्धत्वादैक्यं नैव घटेत ह । लक्षणातः प्रकर्तव्या तत्त्वमोः श्रुतिसंस्थयोः
Because the direct meanings of the two are opposed, their unity cannot occur; it must be made through implication, as taught in the scriptures regarding 'That Thou Art.'
चिन्मात्रं तु तयोर्लक्ष्यं तयोरैक्यस्य सम्भवः । तयोरैक्यं तथा ज्ञात्वा स्वाभेदेनाद्वयो भवेत्
Pure consciousness is the intended meaning of both, and the unity of the two is possible; knowing their unity thus, one becomes non-dual, free from distinction.
देवदत्तः स एवायमितिवल्लक्षणा स्मृता । स्थूलादि देहरहितो ब्रह्म सम्पद्यते नरः
The implication, as in 'this is that Devadatta,' is remembered; when freed from the gross body and such, a person attains Brahman.
पञ्चीकृतमहाभूतसम्भूतः स्थूलदेहकः । भोगालयो जराव्याधिसंयुतः सर्वकर्मणाम्
The gross body is formed from the fivefold compounded great elements; it is the abode of experience, subject to old age and disease, and the field of all actions.
मिथ्याभूतोऽयमाभाति स्फुटं मायामयत्वतः । सोऽयं स्थूल उपाधिः स्यादात्मनो मे नगेश्वर
This appears as real but is in fact false, being made of māyā; this gross body is the limiting adjunct of the self, O Lord of Mountains.
ज्ञानकर्मेन्द्रिययुतं प्राणपञ्चकसंयुतम् । मनोबुद्धियुतं चैतत्सूक्ष्मं तत्कवयो विदुः
Endowed with the organs of knowledge and action, joined with the five vital airs, and with mind and intellect—this is called the subtle body by the wise.
अपञ्चीकृतभूतोत्थं सूक्ष्मदेहोऽयमात्मनः । द्वितीयोऽयमुपाधिः स्यात्सुखादेरवबोधकः
This subtle body of the self arises from the uncompounded elements; this is the second limiting adjunct, the experiencer of pleasure and so on.
अनाद्यनिर्वाच्यमिदमज्ञानं तु तृतीयकः । देहोऽयमात्मनो भाति कारणात्मा नगेश्वर
This beginningless, indescribable ignorance is the third; this causal body of the self appears, O Lord of Mountains.
उपाधिविलये जाते केवलात्मावशिष्यते । देहत्रये पञ्चकोशा अन्तःस्थाः सन्ति सर्वदा
When the limiting adjuncts are dissolved, the pure self alone remains; within the three bodies, the five sheaths always exist inside.
पञ्चकोशपरित्यागे ब्रह्म पुच्छं हि लभ्यते । नेतिनेतीत्यादिवाक्यैर्मम रूपं यदुच्यते
By renouncing the five sheaths, Brahman, the support, is attained; by statements such as 'not this, not this,' my true form is described.
न जायते म्रियते तत्कदाचि- न्नायं भूत्वा न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे
It is never born, nor does it ever die; having once come into being, it never ceases to be. Unborn, eternal, everlasting, and ancient—it is not slain when the body is slain.
हतं चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतौ नायं हन्ति न हन्यते
If one thinks it is the slayer, or thinks it is slain, both do not understand; it neither kills nor is killed.
अणोरणीयान्महतो महीया- नात्मास्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमस्य
Subtler than the subtle, greater than the great, the self is hidden in the cave of the living being; one who is free from desire and sorrow sees its glory through the grace of the Creator.
आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च
Know the self as the rider in the chariot, the body as the chariot itself; know the intellect as the charioteer, and the mind as the reins.
इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः
The senses are called the horses, and the objects their paths; the wise say that the self, joined with mind and senses, is the experiencer.
यस्त्वविद्वान्भवति चामनस्कश्च सदाशुचिः । न तत्पदमवाप्नोति संसारं चाधिगच्छति
But one who is ignorant, whose mind is unrestrained and always impure, does not attain that state and enters into the cycle of birth and death.
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः । स तु तत्पदमाप्नोति यस्माद्भूयो न जायते
But one who possesses knowledge, whose mind is controlled and always pure, attains that state from which there is no further birth.
विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति मदीयं यत्परं पदम्
He whose charioteer is discernment and who holds the reins of the mind—such a person reaches the far shore of the path, which is my supreme abode.
इत्थं श्रुत्या च मत्या च निश्चित्यात्मानमात्मना । भावयेन्मामात्मरूपां निदिध्यासनतोऽपि
Thus, having determined the Self by means of scripture and reasoning, one should contemplate me as the Self, even more than through meditation.
योगवृत्तेः पुरा स्वस्मिन्भावयेदक्षरत्रयम् । देवीप्रणवसञ्ज्ञस्य ध्यानार्थं मन्त्रवाच्ययोः
Before engaging in yogic practice, one should contemplate the three imperishable syllables—known as the Goddess-pranava—for the purpose of meditation, both as mantra and as what is denoted by the mantra.
हकारः स्थूलदेहः स्याद्रकारः सूक्ष्मदेहकः । ईकारः कारणात्मासौ ह्रीङ्कारोऽहं तुरीयकम्
The syllable 'ha' is the gross body, 'ra' is the subtle body, 'ī' is the causal self, and 'hrīṃ'—I am that, the fourth state.
एवं समष्टिदेहेऽपि ज्ञात्वा बीजत्रयं क्रमात् । समष्टिव्यष्ट्योरेकत्वं भावयेन्मतिमान्नरः
In this way, having understood the three seeds in the collective body in order, a wise person should contemplate the unity of the collective and the individual.
समाधिकालात्पूर्वं तु भावयित्वैवमादृतः । ततो ध्यायेन्निलीनाक्षो देवीं मां जगदीश्वरीम्
Before the time of samadhi, having thus contemplated with reverence, one should then meditate, with the senses withdrawn, on me, the Goddess, the Ruler of the Universe.
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ । निवृत्तविषयाकाङ्क्षो वीतदोषो विमत्सरः
Making the in-breath and out-breath equal, moving within the nostrils, desiring no sense-objects, free from faults and envy—
भक्त्या निर्व्याजया युक्तो गुहायां निःस्वने स्थले । हकारम् विश्वमात्मानं रकारे प्रविलापयेत्
Engaged with sincere devotion, in the silent space of the cave (of the heart), one should dissolve the universal self, represented by 'ha', into 'ra'.
रकारं तैजसं देवमीकारे प्रविलापयेत् । ईकारं प्राज्ञमात्मानं ह्रीङ्कारे प्रविलापयेत्
One should dissolve 'ra', the taijasa deity, into 'ī'; and 'ī', the prājña self, into 'hrīṃ'.
वाच्यवाचकताहीनं द्वैतभावविवर्जितम् । अखण्डं सच्चिदानन्दं भावयेत्तच्छिखान्तरे
One should contemplate, within the crown, that which is free from the relation of word and meaning, devoid of duality, indivisible, and of the nature of existence, consciousness, and bliss.