यथा कथञ्चिद् अङ्गारं निघृष्य क्षालयञ् शिशुः । करनैर्मल्यम् आप्नोति कार्ष्ण्याङ्गारक्षये यथा
Just as a child, by rubbing and cleaning a piece of charcoal in any manner, attains clean hands when the blackness of the charcoal is gone,
यथा कथञ्चिच् छास्त्राढ्यैर् भागैर् भागं विचारयन् । सात्त्विकैस् तामसं नाशाद् द्वयोर् आत्मोदयस् तथा
So too, by reflecting in any way with portions of scriptural knowledge, which are pure, upon portions that are impure, the destruction of both purity and impurity leads to the arising of the Self.
पश्यत्य् आत्मानम् आत्मैव विचारयति चात्मना । आत्मैवास्तीह नाविद्याविद्याविद्याक्षयं विदुः
The Self perceives itself and inquires into itself by itself; here, only the Self exists—there is no ignorance. The wise know the destruction of ignorance as ignorance itself.
यावत् किञ्चिद् इदं वस्तु नानेवात्मावगम्यते । क्रमा गुरूपदेशाद्या नात्मज्ञानस्य कारणम्
As long as there is any object here, the Self is not realized as non-dual. Sequential means such as the teacher’s instruction are not the cause of Self-knowledge.
गुरुर् हीन्द्रियवृन्दात्मा ब्रह्म सर्वेन्द्रियक्षयात् । यद् वस्तु यत्क्षयप्राप्यं तत् तस्मिन् सति नाप्यते
The guru is truly the essence of the senses, Brahman; when all the senses are dissolved, whatever is attained by their dissolution does not remain when that is present.
अकारणा अपि प्राप्ता भृशं कारणतां द्विज । क्रमा गुरूपदेशाद्या आत्मज्ञानस्य सिद्धये
Even without a cause, the attainment of knowledge becomes a cause, O twice-born; gradually, through the teachings of the guru and other means, the accomplishment of self-knowledge occurs.
क्रमे गुरूपदेशानां प्रवृत्ते शिष्यबोधतः । अनिर्देश्यो ऽप्य् अदृश्यो ऽपि स्वयम् आत्मा प्रसीदति
When the teachings of the guru proceed in sequence and the disciple understands, even that which cannot be indicated or seen, the Self, reveals itself.
शास्त्रार्थैर् बुध्यते नात्मा गुरोर् वाचा न चानघ । बुध्यते स्वयम् एवैष स्वबोधवशतस् स्वतः
The Self is not understood through the meanings of scripture or the words of the guru, O sinless one; it is understood by itself alone, through its own power of awareness.
गुरूपदेशशास्त्रार्थैर् विना चात्मा न बुध्यते । एतत्संयोगसत्तैव स्वात्मज्ञानप्रकाशिनी
Without the teachings of the guru and the meanings of scripture, the Self is not understood; only the presence of their union illuminates the knowledge of one's own Self.
गुरुशास्त्रार्थशिष्याणां चिरसंयोगसत्तया । अहनीव जनाचार आत्मज्ञानं प्रवर्तते
Through the long-standing union of guru, scripture, and disciple, self-knowledge arises in daily life, just as the day dawns.
कर्मबुद्धीन्द्रियाद्यन्तसुखदुःखादिसङ्क्षयः । शिव आत्मेति कथितस् तत् सद् इत्यादिनामभिः
The cessation of actions, senses, intellect, and all experiences of pleasure and pain is called Shiva, the Self; it is also named 'sat' and other such terms.
यत्रेदम् अखिलं नास्ति तद्रूपेणैव चास्ति वा । तद् आकाशाद् अच्छतरम् अनन्तं सद् इहास्ति हि
Where all this does not exist, or exists only in its own form, that which is purer than space, infinite, and real, is truly present here.
अविश्रान्ततया तत्र तन्वविद्यैर् मुमुक्षुभिः । विचित्रशुद्धमननकलङ्ककलितात्मभिः
There, with tireless effort, seekers of liberation possessing subtle wisdom, with minds pure and free from blemish, strive diligently.
अदूर एव तिष्ठद्भिर् जीवन्मुक्तपदस्य तैः । मोक्षोपायकबोधाय शास्त्रार्थरचनाय च
Remaining very near to the state of the liberated while living, they compose treatises on the meaning of the scriptures and reveal the means to liberation.
ब्रह्मेन्द्ररुद्रप्रमुखैर् लोकपालैस् सपण्डितैः । पुराणवेदसिद्धान्तसिद्धये भावितात्मभिः
The protectors of the worlds, headed by Brahma, Indra, and Rudra, together with the learned, whose minds are absorbed in truth, establish the conclusions of the Vedas and Puranas.
चिद् ब्रह्म शिव आत्मेशपरमात्मेश्वरादिकाः । एकस्मिन् कल्पितास् सञ्ज्ञा निस्सञ्ज्ञे पृथग् ईश्वरे
Consciousness, Brahman, Shiva, Self, Lord, Supreme Self, and other such names are imagined as referring to one thing, though in reality the Lord is beyond all names and distinctions.
एवम् एतज् जगत्तत्त्वं स्वं तत्त्वं शिवनामकम् । सर्वथा सर्वदा सर्वेणार्चयन् सुखम् आस्स्व भोः
Thus, this is the true nature of the world—your own essence, called Shiva; always and in every way, worship it with your whole being and abide in happiness, O friend.
शिव आत्मा परं ब्रह्मेत्यादिशब्दे ऽस्ति भिन्नता । सवासनैर् विरचिता ज्ञस्य भेदो न वस्तुनि
The terms 'Shiva,' 'Self,' 'Supreme Brahman,' and others appear distinct only due to latent tendencies; for the knower, there is no real difference in the essence.
एवं देवार्चनं कुर्वञ् ज्ञो नित्यं मुनिनायक । यत्रास्मदादयो भृत्यास् तत् प्रयाति परं पदम्
Thus, by continually performing this worship of the divine, O chief of sages, the knower attains the supreme state, where even those like us are servants.
अविद्यमानम् एवेदं विद्यमानम् इव स्थितम् । यथा तन् मे समासेन भगवन् वक्तुम् अर्हसि
This indeed does not exist, yet appears as if it exists; please, O Lord, briefly explain to me how this is so.
यो ऽसौ ब्रह्मादिशब्दार्थस् संविदं विद्धि केवलम् । स्वच्छम् आकाशम् अप्य् अस्यास् स्थूलं मेरुर् अणोर् इव
That which is denoted by words such as 'Brahman'—know it to be pure consciousness alone; even the clear sky is gross compared to it, like Mount Meru compared to an atom.
सा वेद्यम् अवगच्छन्ती याति चिन्नामयोग्यताम् । अप्य् अवेद्यवती नूनम् उन्मनान्तपदस्थिता
When it apprehends something to be known, it attains the nature of mind-stuff; yet, even when there is nothing to be known, it surely remains established in the state beyond thought.
क्षणाद् भावितवेद्यत्वाद् अहन्ताम् अनुगच्छति । पुरुषत्वात् पुमान् स्वप्ने नववारणताम् इव
Because of its momentary engagement with objects of knowledge, it assumes the sense of 'I'; just as a man in a dream may become a nine-tusked elephant.
अस्या अहन्तां याताया देशताकालताखताः । सम्पद्यन्ते स्वयं शून्यरूपिण्यस् सख्य एव ताः
When it has assumed this sense of 'I', the notions of space, time, and limitation arise of themselves, appearing as empty forms, like companions.
ताभिस् संवलिता साथ सत्ता जीवाभिधानका । भवति स्पन्दविज्ञाता पवनस्येव लेखिका
Enveloped by these, that existence comes to be called the 'jīva' (individual soul); it is perceived as a vibration, like a line traced by the wind.
जीवशक्तिस् तथाभूता निश्चयैकविलासिनी । बुद्धिताम् अनुयाता सा भवत्य् अज्ञपदास्थिता
This power of the jīva, thus formed, delights in certainty alone; following intellect, it comes to abide in the state of ignorance.
शब्दशक्त्या क्रियाशक्त्या ज्ञानशक्त्यानुगम्यते । प्रत्येकं प्रस्फुरत्य् अन्तर् अप्रदर्शितरूपया
It is accompanied by the powers of speech, action, and knowledge; each one shines forth within, though its form is not outwardly displayed.
मिलित्वैष गणः क्षिप्रं श्रुतिं समनुकल्पयन् । मनो भवति शून्यात्मबीजं सङ्कल्पशाखिनः
When this group quickly comes together, imitating the function of hearing, it becomes the mind—the seed of the tree of thought, whose nature is emptiness.
आतिवाहिकदेहोक्तिभाजनं तद् विदुर् बुधाः । अन्तस्स्थया ब्रह्मशक्त्या ज्ञरूपं स्वात्मनात्मदृक्
The wise know that what is called the 'ativāhika body' is a vessel; within it, by the inner power of Brahman, the perceiver of the Self abides as pure consciousness.
सम्पद्यमान एवास्मिंश् चेतसीमा हि शक्तयः । पश्चाद् इव सहैवास्य प्रोद्यन्त्य् अनुदिता अपि
As soon as this arises, the powers of the mind immediately manifest together with it, as if following after, though they had not appeared before.