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.
नाग इत्येव कथिता वायवश् च चतुर्दश यश्चक्षुःष्वथ द्रष्टव्ये तथादित्ये च सुव्रताः
The so-called nāgas and the fourteen winds, as well as the sense of sight and what is to be seen, and likewise the sun, O virtuous ones—
नाड्यां प्राणे च विज्ञाने त्व् आनन्दे च यथाक्रमम् हृद्याकाशे य एतस्मिन् सर्वस्मिन्नन्तरे परः
In the nāḍī, in the breath, in knowledge, and in bliss, in due order, in the space within the heart—within all these, the Supreme abides.
आत्मा एकश् च चरति तमुपासीत मां प्रभुम् अजरं तमनन्तं च अशोकममृतं ध्रुवम्
The Self, though one, moves within them; meditate upon Me, the Lord—ageless, infinite, free from sorrow, immortal, and unchanging.
चतुर्दशविधेष्वेव संचरत्येक एव सः लीयन्ते तानि तत्रैव यदन्यं नास्ति वै द्विजाः
He alone moves among these fourteen forms; they dissolve there itself, for there is truly nothing else, O twice-born ones.
एक एव हि सर्वज्ञः सर्वेशस्त्वेक एव सः एष सर्वाधिपो देवस् त्व् अन्तर्यामी महाद्युतिः
He alone is all-knowing, the Lord of all; He alone is the ruler of all, the god who dwells within, of great splendor.
उपास्यमानः सर्वस्य सर्वसौख्यः सनातनः उपास्यति न चैवेह सर्वसौख्यं द्विजोत्तमाः
Being worshipped by all, He is the eternal source of all happiness; yet, O best of twice-born, not everyone here attains all happiness by worshipping Him.
उपास्यमानो वेदैश् च शास्त्रैर्नानाविधैरपि न वैष वेदशास्त्राणि सर्वज्ञो यास्यति प्रभुः
Even when worshipped through the Vedas and the various scriptures, this all-knowing Lord does not go to the Vedas and scriptures.
अस्यैवान्नमिदं सर्वं न सो ऽन्नं भवति स्वयम् स्वात्मना रक्षितं चाद्याद् अन्नभूतं न कुत्रचित्
All this is His food, yet He Himself is not food; what is protected by the Self may be eaten, but He never becomes food anywhere.
सर्वत्र प्राणिनामन्नं प्राणिनां ग्रन्थिरस्म्यहम् प्रशास्ता नयनश्चैव पञ्चात्मा स विभागशः
Everywhere I am the food of living beings, I am the bond of creatures, the ruler and the guide, the fivefold Self in its divisions.
अन्नमयो ऽसौ भूतात्मा चाद्यते ह्यन्नमुच्यते प्राणमयश्चेन्द्रियात्मा संकल्पात्मा मनोमयः
This embodied self is made of food, and is called the eater of food; the self made of breath, the self of the senses, the self of intention, and the self made of mind.
कालात्मा सोम एवेह विज्ञानमय उच्यते सदानन्दमयो भूत्वा महेशः परमेश्वरः
Here, Soma is the self of time, and is called the self made of knowledge; ever-blissful, becoming the great Lord, the Supreme Lord.
सो ऽहम् एवं जगत्सर्वं मय्येव सकलं स्थितम् परतन्त्रं स्वतन्त्रे ऽपि तदभावाद्विचारतः
Thus, I am indeed all this world; all is established in Me alone. Though independent, it is dependent, for apart from Me, upon reflection, it does not exist.
एकत्वमपि नास्त्येव द्वैतं तत्र कुतस्त्वहो एवं नास्त्यथ मर्त्यं च कुतो ऽमृतमजोद्भवः
There is truly no oneness, so how could there be duality? Thus, there is neither mortality nor, then, immortality or birthless origin.
नान्तःप्रज्ञो बहिःप्रज्ञो न चोभयगतस् तथा न प्रज्ञानघनस्त्वेवं न प्राज्ञो ज्ञानपूर्वकः
He is not inwardly conscious, nor outwardly conscious, nor conscious in both ways; not a mass of consciousness, nor conscious in the ordinary sense, nor preceded by knowledge.
विदितं नास्ति वेद्यं च निर्वाणं परमार्थतः निर्वाणं चैव कैवल्यं निःश्रेयसमनामयम्
There is nothing known or to be known; liberation is the highest reality. Liberation is indeed aloneness, the highest good, free from affliction.
अमृतं चाक्षरं ब्रह्म परमात्मा परापरम् निर्विकल्पं निराभासं ज्ञानं पर्यायवाचकम्
The immortal, imperishable Brahman, the supreme Self, both transcendent and immanent, without difference, without appearance, is knowledge, called by many names.
प्रसन्नं च यदेकाग्रं तदा ज्ञानमिति स्मृतम् अज्ञानमितरत्सर्वं नात्र कार्या विचारणा
That which is clear and one-pointed is called knowledge; all else is ignorance—no further inquiry is needed here.
इत्थं प्रसन्नं विज्ञानं गुरुसंपर्कजं ध्रुवम् रागद्वेषानृतक्रोधं कामतृष्णादिभिः सदा
Thus, the clear knowledge that arises from contact with the teacher is steadfast, always free from passion, hatred, falsehood, anger, desire, and thirst.
अपरामृष्टमद्यैव विज्ञेयं मुक्तिदं त्विदम् अज्ञानमलपूर्वत्वात् पुरुषो मलिनः स्मृतः
This, which is untouched by intoxication, should be understood today as the giver of liberation; because ignorance is the original impurity, a person is considered impure.
तत्क्षयाद्धि भवेन्मुक्तिर् नान्यथा जन्मकोटिभिः ज्ञानमेकं विना नास्ति पुण्यपापपरिक्षयः
Indeed, liberation comes from the destruction of that (ignorance), not otherwise, even in millions of births; without knowledge alone, there is no exhaustion of merit and demerit.