सुषुप्तमौनम् एवेदम् अनन्तत्वात् प्रबोधवत् । तुर्यम् एवामलं विद्धि तुर्यातीतम् अथापि वा
This silence of deep sleep, due to its infinitude, is like awakening; know it as the pure fourth state, or even beyond the fourth.
सुषुप्तैकसमाधानस् तथा तुर्यसमाधिकः । तुर्यातीतसमाधिर् वा जाग्रत्य् अपि भवेत वै
The samadhi of deep sleep, the samadhi of the fourth state, or the samadhi beyond the fourth, may also occur even while awake.
तुर्यस्थ एव सकलामलशान्तवृत्तिर् जाग्रत्य् अपि व्यवहरन् निपुणं स्वपित्वा । नित्यं सदेह उत वापि विदेह एव ब्राह्मं नभो भव तद् एव किलासि साधो
Remaining established in the fourth state, with all impurities and disturbances pacified, one acts skillfully even while awake or asleep; whether with body or without, become the divine sky—that alone you are, O noble one.
ॐ इत्य् अपास्तभववासनम् एकम् आस्स्व न त्वं न चाहम् इति किञ्चिद् इहास्ति सत्यम् । सर्वं च विद्यत इतीह शिलान्तराभं ज्ञस् तिष्ठ चिद्गगनकोशकलैकनिष्ठः
Abandoning all tendencies toward becoming, rest in the one—'neither you nor I exist, nothing here is true.' Stand as the knower, like a stone within, established solely in the space of consciousness, where all is known.
कुतश् शतत्वम् आयातं रुद्राणां मुनिनायक । ये गणास् ते च किं रुद्रा उत नेति वदस्व मे
From where has the hundredfold nature of the Rudras arisen, O leader of sages? Are those groups truly Rudras or not? Tell me.
स्वप्नानां भिक्षुणा दृष्टं शतं शतशरीरकम् । सर्वम् उद्देशतो ज्ञातम् अत उक्तं न तन् मया
A hundred forms, each with a hundred bodies, were seen by the ascetic in a dream; all were known in detail, but I did not speak of them.
यद् आकाराश् शतं स्वप्ने तत् तद् गणशतं स्मृतम् । तद् एव तद् रुद्रशतं रुद्रा अपि गणाभिधाः
Whatever forms appeared in the dream as a hundred, those are remembered as a hundred groups; those very groups are called a hundred Rudras, and Rudras are also referred to as groups.
एकस्माद् भगवंश् चित्तात् कथं चित्तशतं कृतम् । तत्स्वप्नशतरुद्रेण दीपाद् दीपशतं यथा
How was a hundredfold mind produced from one mind, O revered one? It was by the hundred Rudras of the dream, just as a hundred lamps arise from one lamp.
निरावरणसद्भावा यद् यथा कल्पयन्ति ये । तत् तथाशु भवत्य् एव न सावरणसंविदः
Whatever those who possess unobstructed existence imagine in whatever way, it quickly comes to be just so; not so for those whose consciousness is obstructed.
सर्वात्मनस् सर्वगत्वाद् यद् यथा यत्र भाव्यते । तथानुभूयते तत्र तत् तत् तज्ज्ञेन नाधिया
Because the Self is all and everywhere, whatever is conceived, wherever, is experienced there in just that way by the one who knows it, without doubt.
कपालमालाभरणो भस्मस्नायी दिगम्बरः । श्मशाननिलयो ब्रह्मन् कामुकश् च महेश्वरः
Adorned with a garland of skulls, smeared with ashes, clad in the directions, dwelling in cremation grounds, O Brahman, Maheshvara is also passionate.
महेश्वराणां सिद्धानां जीवन्मुक्तशरीरिणाम् । न क्रियानियमो ऽस्तीह स ह्य् अज्ञेष्व् एव कल्पितः
Among the Maheshvaras, the accomplished ones, those embodied and liberated while living, there is no rule of conduct here; it is prescribed only for the ignorant.
अज्ञास् त्व् अजितचित्तत्वात् क्रियानियमनं विना । गर्धान् मात्स्येन न्यायेन परं दुःखं प्रयान्ति हि
The ignorant, due to lack of mastery over their minds and without control over their actions, fall into great suffering, like fish caught by the law of greed.
तज्ज्ञास् त्व् इष्टेष्व् अनिष्टेषु न निमज्जन्ति वस्तुषु । जितेन्द्रियत्वाद् बुद्धत्वान् निर्वासनतयानया
Those who know, however, do not sink into desired or undesired objects, because their senses are conquered, their intellect awakened, and they are free from mental impressions.
काकतालीयवद् रूढां क्रियां कुर्वन्ति ते सदा । न कुर्वन्त्य् अपि वा केचिन् नैषां क्वचिद् अपि ग्रहः
They always perform actions as casually as a crow picking up a fruit, or sometimes do not act at all; for them, there is no attachment anywhere.
काकतालीयवद् विष्णुर् एवंकर्मोदितः परात् । एवंकर्मा त्रिनयन एवंकर्माम्बुजोद्भवः
Just as a crow picks up fruit by chance, so too Vishnu acts in this way, and likewise the three-eyed one and the lotus-born act thus.
न निन्द्यम् अस्ति नानिन्द्यं नोपादेयं न हेयकम् । न चात्मीयं न च परं कर्म ज्ञविषयं क्वचित्
For them, nothing is blameworthy or praiseworthy, nothing to be accepted or rejected; there is no sense of 'mine' or 'other' in action, for the wise, anywhere.
अग्न्यादीनां यथौष्ण्यादि सर्गादौ रूढिम् आगतम् । हरादीनां तथा कर्म द्विजातीनां च जातयः
Just as heat and other qualities become established in fire and so on at the beginning of creation, so too actions in Hari and others, and castes among twice-born.
सर्गे प्ररूढिम् आयाते सङ्केतवशतः पृथक् । अनुभूतफलैस् स्वार्थाः कल्पनाः कल्पितास् ततः
When creation is established, distinctions arise by convention; then, based on experienced results, personal purposes and imagined concepts are formed.
विदेहमुक्तविषयं तुर्यं मौनम् इतो मया । नोक्तं ते पञ्चमं मौनं विदेहस्य रघूद्वह
I have not spoken to you about the fourth silence, which concerns the state beyond the body, O descendant of Raghu; that is the fifth silence of the bodiless.
खाद् अप्य् अतितराम् अच्छम् आत्माकाशं चिदात्मकम् । तत्र प्राप्तिः परं श्रेयस् सा कथं प्राप्यते शृणु
The inner sky, supremely clear, consisting of consciousness itself—attaining that is the highest good. Listen to how that is attained.
सम्यग्ज्ञानावबोधेन नित्यम् एकसमाधिना । सङ्ख्ययैवावबुद्धा ये ते साङ्ख्या योगिनस् स्मृताः
Those who, through right knowledge and constant absorption in oneness, have realized it by discernment—these are known as the Sankhya yogis.
प्राणाद्यनिलसंशान्तौ युक्ता ये पदम् आगताः । अनामयम् अनाद्यन्तं ते स्मृता योगयोगिनः
Those who, by calming the winds of breath and mind, have attained the state that is free from disease, without beginning or end—these are known as the yoga yogis.
उपादेयं तु सर्वेषां शान्तं पदम् अकृत्रिमम् । तत् कैश्चित् सङ्ख्यया प्राप्तं कैश्चिद् योगेन देहतः
The peaceful, uncontrived state is to be accepted by all; some attain it through discernment, others through yoga by way of the body.
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति । यत् साङ्ख्यैः प्राप्यते स्थानं परं योगैस् तद् एव हि
He who sees Sankhya and Yoga as one truly sees; for the supreme state attained by Sankhyas is indeed that attained by Yogis.
यत्र प्राप्ता मनोवृत्तिर् अत्यन्तं नोपलभ्यते । वासनावागुराक्रान्ता तद् विद्धि परमं पदम्
Where the movement of mind, once attained, is utterly unperceived, being seized by the snare of latent impressions—know that as the supreme state.
वासनां चित्तम् एवाहुः कारणं तद् धि संसृतेः । तद् अकारणताम् एति विलीय भवकर्मसु
They say the mind itself is latent impression, and that is the cause of transmigration; when it dissolves in worldly actions, it becomes causeless.
मनः पश्यति वै देहं बालो वेतालकं यथा । आत्मानं विलयं नीत्वा न भूयस् तं प्रपश्यति
The mind perceives the body as a child sees a goblin; but having led itself to dissolution, it no longer perceives it again.
मनो मुधैवाभ्युदितम् असद् एवानवेक्षणात् । स्वप्ने स्वमरणाकारं प्रेक्ष्यमाणं न विद्यते
The mind, arising in delusion, is truly unreal due to lack of discernment; just as in a dream, one sees one's own deathly form, yet it does not exist.
मनोऽभावान् न संसारः क्वामोदः कुसुमं विना । उपदेश्योपदेशादि बन्धमोक्षौ च तत् कुतः
When the mind is absent, there is no worldly existence; where is pleasure without a flower? Therefore, how can there be instruction, teaching, bondage, or liberation?