तदचक्षुस्तदश्रोत्रं तदपाणि अपादकम् तदजातमभूतं च तदशब्दं द्विजोत्तमाः
It is without eyes, without ears, without hands or feet; it is unborn and unmanifest, O best of twice-born, and it is soundless.
अस्पर्शं तदरूपं च रसगन्धविवर्जितम् अव्ययं चाप्रतिष्ठं च तन्नित्यं सर्वगं विभुम्
It is without touch, without form, devoid of taste and smell; it is imperishable, without foundation, eternal, all-pervading, and sovereign.
महान्तं तद् बृहन्तं च तदजं चिन्मयं द्विजाः अप्राणममनस्कं च तदस्निग्धमलोहितम्
It is great, vast, unborn, and composed of consciousness, O twice-born; without breath, without mind, without moisture or redness.
अप्रमेयं तदस्थूलम् अदीर्घं तदनुल्बणम् अह्रस्वं तदपारं च तदानन्दं तदच्युतम्
It is immeasurable, not gross, not long, not excessive, not short, without limit, blissful, and unchanging.
अनपावृतमद्वैतं तदनन्तमगोचरम् असंवृतं तदात्मैकं परा विद्या न चान्यथा
It is unobstructed, non-dual, infinite, beyond perception, uncovered, of single essence, the supreme knowledge, and nothing else.
परापरेति कथिते नैवेह परमार्थतः अहमेव जगत्सर्वं मय्येव सकलं जगत्
Though spoken of as higher and lower, in truth there is no such distinction here; I alone am all this universe, and all the world is indeed in me.
मत्त उत्पद्यते तिष्ठन् मयि मय्येव लीयते मत्तो नान्यदितीक्षेत मनोवाक्पाणिभिस् तथा
From me it arises, in me it abides, and into me it dissolves; nothing else is seen apart from me, by mind, speech, or action.
सर्वमात्मनि संपश्येत् सच्चासच्च समाहितः सर्वं ह्यात्मनि संपश्यन् न बाह्ये कुरुते मनः
Let one perceive everything in the Self, both the real and the unreal, with a concentrated mind; perceiving all in the Self, one does not direct the mind outward.
अधोदृष्ट्या वितस्त्यां तु नाभ्यामुपरितिष्ठति हृदयं तद्विजानीयाद् विश्वस्यायतनं महत्
With the gaze fixed downward, measuring twelve finger-breadths above the navel, one should know the heart as the great abode of the universe.
हृदयस्यास्य मध्ये तु पुण्डरीकमवस्थितम् धर्मकन्दसमुद्भूतं ज्ञाननालं सुशोभनम्
In the middle of this heart is a lotus situated, arising from the root of virtue, with a splendid stalk of knowledge.
ऐश्वर्याष्टदलं श्वेतं परं वैराग्यकर्णिकम् छिद्राणि च दिशो यस्य प्राणाद्याश् च प्रतिष्ठिताः
It has eight white petals of sovereignty, the supreme pericarp of detachment; its openings are the directions, in which the vital airs and others are established.
प्राणाद्यैश्चैव संयुक्तः पश्यते बहुधा क्रमात् दशप्राणवहा नाड्यः प्रत्येकं मुनिपुङ्गवाः
United with the vital airs and others, one perceives in many ways, successively, the ten channels carrying the vital airs, each individually, O best of sages.
द्विसप्ततिसहस्राणि नाड्यः सम्परिकीर्तिताः नेत्रस्थं जाग्रतं विद्यात् कण्ठे स्वप्नं समादिशेत्
Seventy-two thousand channels are described; know that wakefulness is situated in the eyes, and dream is said to be in the throat.
सुषुप्तं हृदयस्थं तु तुरीयं मूर्धनि स्थितम् जाग्रे ब्रह्मा च विष्णुश् च स्वप्ने चैव यथाक्रमात्
Deep sleep is indeed in the heart, and the fourth state is established in the head; in waking, Brahmā and Viṣṇu are present, and likewise in dream, in due order.
ईश्वरस्तु सुषुप्ते तु तुरीये च महेश्वरः वदन्त्य् एवम् अथान्ये ऽपि समस्तकरणैः पुमान्
But Īśvara is in deep sleep, and Maheśvara in the fourth state; thus do others also declare, with all the faculties, the person.
वर्तमानस्तदा तस्य जाग्रदित्यभिधीयते मनोबुद्धिर् अहङ्कारं चित्तं चेति चतुष्टयम्
When one abides in these, that is called wakefulness; mind, intellect, ego, and consciousness—these four.
यदा व्यवस्थितस्त्वेतैः स्वप्न इत्यभिधीयते करणानि विलीनानि यदा स्वात्मनि सुव्रताः
When one is established in these, it is called dream; when the faculties are dissolved into the self, O virtuous ones,
सुषुप्तः करणैर्भिन्नस् तुरीयः परिकीर्त्यते परस्तुरीयातीतो ऽसौ शिवः परमकारणम्
That is deep sleep, distinct from the faculties; the fourth is so designated. Beyond the fourth, transcending it, is Śiva, the supreme cause.
जाग्रत्स्वप्नसुषुप्तिश् च तुरीयं चाधिभौतिकम् आध्यात्मिकं च विप्रेन्द्राश् चाधिदैविकमुच्यते
Waking, dream, deep sleep, and the fourth—these are called adhibhautika, and also, O best of Brahmins, they are said to be ādhyātmika and adhidaivika.
तत्सर्वमहम् एवेति वेदितव्यं विजानता बुद्धीन्द्रियाणि विप्रेन्द्रास् तथा कर्मेन्द्रियाणि च
All this, 'I am indeed that,' should be understood by one who knows; the senses of knowledge, O best of Brahmins, and likewise the organs of action.
मनोबुद्धिर् अहङ्कारश् चित्तं चेति चतुष्टयम् अध्यात्मं पृथगेवेदं चतुर्दशविधं स्मृतम्
Mind, intellect, ego, and consciousness—these four are called adhyātma separately; this is remembered as fourteenfold.
द्रष्टव्यं चैव श्रोतव्यं घ्रातव्यं च यथाक्रमम् रसितव्यं मुनिश्रेष्ठाः स्पर्शितव्यं तथैव च
To be seen, to be heard, to be smelled in due order, to be tasted, O best of sages, and likewise to be touched.
मन्तव्यं चैव बोद्धव्यम् अहंकर्तव्यमेव च तथा चेतयितव्यं च वक्तव्यं मुनिपुङ्गवाः
To be thought, to be understood, to be made into 'I,' and likewise to be considered, to be spoken, O foremost of sages.
आदातव्यं च गन्तव्यं विसर्गायितमेव च आनन्दितव्यमित्येते ह्य् अधिभूतमनुक्रमात्
To be taken, to be gone to, to be released, and to be enjoyed—these, in order, are the adhibhautika.
आदित्यो ऽपि दिशश्चैव पृथिवी वरुणस् तथा वायुश्चन्द्रस् तथा ब्रह्मा रुद्रः क्षेत्रज्ञ एव च
The sun also, and the directions, the earth, likewise Varuṇa, the wind, the moon, Brahmā, Rudra, and also the knower of the field.
अग्निरिन्द्रस् तथा विष्णुर् मित्रो देवः प्रजापतिः आधिदैविकमेवं हि चतुर्दशविधं क्रमात्
Agni, Indra, likewise Viṣṇu, Mitra the god, Prajāpati—thus, in order, the adhidaivika is said to be fourteenfold.
राज्ञी सुदर्शना चैव जिता सौम्या यथाक्रमम् मोघा रुद्रामृता सत्या मध्यमा च द्विजोत्तमाः
The queens Sudarśanā, Jitā, and Saumyā, in due order, Moghā, Rudrāmṛtā, Satyā, and Madhyamā, O best of twice-born.
नाडी राशिशुका चैव असुरा चैव कृत्तिका भास्वती नाडयश्चैताश् चतुर्दशनिबन्धनाः
The channels, Rāśi, Śukā, and likewise Asurā and Kṛttikā, Bhāsvatī—these channels are bound in fourteen ways.
वायवो नाडिमध्यस्था वाहकाश् च चतुर्दश प्राणो व्यानस्त्वपानश् च उदानश् च समानकः
The winds situated in the middle of the channels, and the carriers, are fourteen: prāṇa, vyāna, apāna, udāna, and samāna.
वैरम्भश् च तथा मुख्यो ह्य् अन्तर्यामः प्रभञ्जनः कूर्मकश् च तथा श्येनः श्वेतः कृष्णस् तथानिलः
Vairambha, likewise Mukhya, Antaryāma, Prabhañjana, Kūrmaka, likewise Śyena, Śveta, Kṛṣṇa, and Anila.