परिज्ञाय परित्यागो वासनानां य उत्तमः । सत्तासामान्यरूपत्वं तत् कैवल्यपदं विदुः
The supreme renunciation of tendencies, accomplished through discernment, is known as the state of absolute oneness of being; this is understood as the state of liberation.
विचार्यार्यैस् सहालोक्य शास्त्राण्य् अध्यात्मभावनात् । सत्तासामान्यनिष्ठत्वं यत् तद् ब्रह्म परं विदुः
When the wise, reflecting with noble companions and contemplating the scriptures, become established in the common essence of being, that is known as the supreme Brahman.
अन्तस् सुप्ता स्थिता मन्दा यत्र बीज इवाङ्कुरः । वासना तत् सुषुप्तत्वं विद्धि जन्मप्रदं पुनः
That latent tendency which remains quietly within, like a sprout within a seed, is called deep sleep; know it as the source of birth once again.
अन्तस् संलीनमननं परितस् सुप्तवासनम् । सुषुप्तं जडधर्मापि जन्मदुःखशतप्रदम्
When inner thought is dissolved and the tendency of sleep prevails all around, that is deep sleep—possessing the nature of insentience and producing a hundredfold suffering of birth.
स्थावरादय एते हि समस्ता जडधर्मिणः । सुषुप्तपदम् आरूढा जन्मयोग्याः पुनः पुनः
All these, from immovable beings onward, are of insentient nature; having ascended to the state of deep sleep, they are fit for repeated birth.
यथा बीजेषु पुष्पाणि मृदो राशौ यथा घटाः । तथान्तस् संस्थितास् साधो स्थावरेषु स्ववासनाः
Just as flowers exist in seeds and pots in a heap of clay, so, O noble one, inherent tendencies remain within immovable beings.
यत्रास्ति वासनाबीजं तत् सुषुप्तं न सिद्धये । निर्बीजा वासना यत्र तत् तुर्यं सिद्धिदं स्मृतम्
Wherever the seed of tendency exists, that is deep sleep and not perfection; where tendency is without seed, that is called the fourth state, bestowing perfection.
वासनायास् तथा वह्नेर् ऋणव्याधिद्विषाम् अपि । स्नेहवैरविषाणां च शेषस् स्वल्पो ऽपि बाधते
Even a small remnant of tendency—like fire, debt, disease, enmity, or poison—continues to trouble one.
निर्दग्धवासनाबीजस् सत्तासामान्यरूपवान् । सदेहो वा विदेहो वा न भूयो दुःखभाग् भवेत्
One whose seeds of desire have been completely burned, who abides in the essential nature of existence—whether with a body or without—no longer partakes of suffering.
चिच्छक्तिर् वासनाबीजरूपिणी स्वापधर्मिणी । स्थिता रसतया नित्यं स्थावरादिषु वस्तुषु
The power of consciousness, taking the form of the seed of desire and remaining in its own nature, always abides as the essence within all things, from the immobile to the mobile.
बीजेषूल्लासरूपेण जाड्येन जडरूपिषु । द्रवेषु द्रवभावेन काठिन्येनेतरेषु च
In seeds it appears as the potential for sprouting, in inert things as inertness, in liquids as liquidity, and in other things as hardness.
भस्मन्य् अथादित्यरुचौ पांसुष्व् अप्य् अणुरूपिणी । असितेषु तलस्थित्या शितधारतयासिषु
In ashes it is subtle, in sunlight it is brilliance, in dust it is minuteness, in darkness it is the state of being at the base, and in swords it is sharpness.
आत्मशक्तिः पदार्थेषु घटावटपटादिषु । सर्वत्र सत्तासामान्यं रूपम् आश्रित्य तिष्ठति
The power of the Self, in objects such as pots, caves, and cloth, everywhere abides by taking on the common form of existence.
इतीयम् अखिलां दृश्यदशाम् आदाय संस्थिता । यथा घनपटा प्रावृड् अम्बरालम्बिनी तथा
Thus, having assumed the entire realm of the visible, it remains established, just as dense clouds in the rainy season hang from the sky.
स्वरूपम् अस्याश् चैवैतत् कथितं प्रविचारितम् । असर्वं सर्वतो व्यापि सद् इवासन्मयात्मकम्
This, its true nature, has thus been described and examined: it is not all, yet pervades everything, as if it were existence itself, with the form of pure consciousness.
आत्मदृष्टिर् अदृष्टैषा संसृतिभ्रमदायिनी । दृष्टा सती समग्राणां दुःखानां क्षयकारिणी
This vision of the Self, though unseen, is the cause of wandering in saṃsāra; when it is truly seen, it brings about the destruction of all suffering.
अस्यास् त्व् अदर्शनं यत् तद् अविद्येत्य् उच्यते बुधैः । अविद्या हि जगद्धेतुस् ततस् सर्वं प्रवर्तते
The absence of its perception is called ignorance by the wise; for ignorance is the cause of the world, and from it everything arises.
अविद्या रूपरहिता यावद् एवावलोक्यते । तावद् एव गलत्य् आशु तुहिनाणुर् यथातपे
Ignorance, which is without form, lasts only as long as it is observed; just as a particle of snow quickly melts in sunlight.
यथा नरो गलन्निद्रो यावत् कलनया मनाक् । विमृशत्य् आशयं तावन् निद्रा तस्य विलीयते
Just as, when a man who is falling asleep reflects even a little with his mind, his sleep dissolves—
तथा कीदृग् अवस्त्व् एतद् इति यावद् विकल्प्यते । अविद्या क्षीयते तावद् आलोकेनान्धता यथा
So too, as long as one inquires, 'What is this unreal thing?', ignorance is diminished, just as blindness is dispelled by light.
दीपहस्तो यदाभ्येति तमोरूपदिदृक्षया । तदा गलति तत् सर्वं तमस् तापे घृतं यथा
When a person holding a lamp approaches with the intention of seeing darkness, then all that darkness vanishes, just as ghee melts in heat.
न तु संलक्ष्यते दीपैस् तमसो रूपनिश्चयः । उदेति केवलं ध्वान्तध्वंसो विमलमूर्तिमान्
But the form of darkness is not discerned by lamps; only the destruction of darkness appears, possessing a pure form.
एवम् आलोक्यमानैषा क्वापि याति पलायते । असद्रूपा ह्य् अवस्तुत्वं दृश्यते ऽस्या विचारणात्
In this way, when this is examined, it flees somewhere; for its unreality and lack of substance are seen through investigation.
आलोक आगते यादृग् यद् यत् तद् दृश्यते तथा । अवस्तुत्वे त्व् अविद्यायास् त्व् अवस्तुत्वं प्रतीयते
When light arrives, whatever is seen is seen as it is; but regarding ignorance, its lack of substance is understood in its unreality.
यावन् नालोक्यते तावन् न किञ्चिद् अपि दृश्यते । आलोक्यते यथा यद् यत् तत् तथा प्रतिपद्यते
As long as something is not perceived, nothing at all is seen; whatever is perceived, is apprehended just as it appears.
रक्तमांसास्थियन्त्रे ऽस्मिन् कस् स्याम् अहम् इति स्वयम् । यावद् विचार्यते तावत् सर्वम् आशु प्रलीयते
In this machine of flesh, blood, and bone, when one inquires, 'Who am I?', as long as the inquiry continues, all dissolves swiftly.
आद्यन्तयोर् असद्रूपे नूनं परिहृते हृदः । सर्वस्मिन्न् एव यश् शेषस् तम् अविद्याक्षयं विदुः
When the heart has surely abandoned the unreal nature of both beginning and end, whatever alone remains in all, that is known as the destruction of ignorance.
तन् नकिञ्चिच् च किञ्चिच् च यत् सत् तद् ब्रह्म शाश्वतम् । तद् वस्तु तद् उपादेयं तद् अविद्यानिवर्तनम्
That which is nothing and something, whatever truly exists, that is the eternal Brahman; that is the reality, that is to be accepted, that is the remover of ignorance.
स्वरूपं नाम्न एवास्या ज्ञायते निस्स्वभावकम् । न हि जिह्वागतस्येक्षोस् स्वादो ऽन्यस्मात् प्रतीयते
Its true nature is known only by name, being without inherent essence; for the taste of what is on the tongue is not perceived from anything else.
नाविद्या क्वचिद् अप्य् अस्ति ब्रह्मैवेदम् अखण्डितम् । सदसत्कलनास्फारम् अशेषं येन मण्डितम्
Ignorance does not exist anywhere; this undivided Brahman alone is all, adorned entirely by the play of the concepts of existence and non-existence.