यद् वेदं भासते किञ्चित् तत् तस्यैव निरामयम् । कचनं काञ्चनाख्यानकान्तस्यातिमणेर् इव
Whatever knowledge shines forth is pure and belongs only to that; like the luster of a jewel, which is called gold by the tale of goldsmiths.
एतावन्तं चिरं कालम् एवं देवि वयं वद । भ्रामिताः के च नामेमे द्वैताद्वैतविकल्पनैः
For such a long time, O Devi, we have been wandering; who indeed are these, endlessly confused by the notions of duality and non-duality?
अविचारेण तरले भ्रान्तासि चिरम् आकुला । अविचारस् स्वभावोत्थस् स विचाराद् विनश्यति
You have been long disturbed and confused by restless, unexamined thought; this confusion arises from its own nature and disappears through inquiry.
अविचारो विचारेण निमेषाद् एव नश्यति । एषो ऽसन्न् एव तेनान्तर् अविद्यैषा न विद्यते
Unexamined thought is destroyed instantly by inquiry; thus, it is truly nonexistent, and therefore ignorance does not exist within.
तस्मान् नैवाविचारो ऽस्ति नाविद्या नैव बन्धनम् । न मोक्षो ऽस्ति निराबाधं शुद्धबोधस् त्व् इदं जगत्
Therefore, there is truly no absence of inquiry, no ignorance, no bondage; nor is there liberation. This world is pure consciousness, undisturbed.
एतावन्तं यदा कालं त्वयैतन् न विचारितम् । तदा न सम्प्रबुद्धा त्वं भ्रान्तैवार्णव आकुला
For as long as you did not reflect upon this, you were not fully awakened—confused and agitated, like the restless ocean.
अद्यप्रभृति बुद्धासि विमुक्तासि विवेकिनी । वासनातानवे बीजं पतितं तव चेतसि
From today onward, you are awakened, liberated, and discerning; the seed of residual impressions has fallen away from your mind.
आदाव् एव हि नोत्पन्नं दृश्यं संसारनाटकम् । यदा तदा कथं केन वास्यते वासनापि का
In the beginning itself, the spectacle—the drama of worldly existence—never truly arose; so when, how, and by whom could any impression or tendency be experienced?
अत्यन्ताभावसम्पत्तौ द्रष्टृदृश्यदृशाम् अतः । एकध्याने परं रूढे निर्विकल्पसमाधिनि
When there is the attainment of complete absence—of seer, seen, and seeing—then, established in supreme one-pointedness, one abides in non-conceptual samadhi.
वासनाक्षयबीजे ऽस्मिन् किञ्चिद् अङ्कुरिते हृदि । क्रमान् नोदयम् एष्यन्ति रागद्वेषादिका दृशः
If, in this state where the seed of impressions is exhausted, even a slight sprout arises in the heart, then gradually perceptions such as attraction and aversion will emerge.
संसारसम्भवश् चायं निर्मूलत्वम् उपैष्यति । निर्विकल्पसमाधानं प्रतिष्ठाम् अलम् एष्यति
This arising of worldly existence will then come to be uprooted, and the establishment in non-conceptual samadhi will become firm.
विगतकलनकालिमाकलङ्का गगनकलान्तरनिर्मला बलेन । सकलकरणकार्यकारणान्तः कतिपयकार्यवशाद् भविष्यसीति
Freed from the stain of conceptualization, spotless as the clear sky, by the force of a few remaining actions of the senses and their causes, you will continue for a while.
यथा स्वप्नपरिज्ञानात् स्वप्नदेहो न वास्तवः । अनुभूतो ऽप्य् अयं तद्वज् जाग्रद्देहो न वास्तवः
Just as, upon recognizing the nature of a dream, the dream body is not real, so too, even though it is experienced, this waking body is not real.
यथा स्वप्नपरिज्ञानात् स्वप्नदेहो ऽपि शाम्यति । वासनातानवात् तद्वज् जाग्रद्देहो ऽपि शाम्यति
Just as, upon understanding the dream, the dream body ceases due to the exhaustion of impressions, so too, the waking body ceases when impressions are thinned out.
स्वप्नसङ्कल्पदेहान्ते देहो ऽयं चेत्यते यथा । तथा जाग्रद्भावनान्तर् उदेत्य् एवातिवाहिकः
At the end of the dream-body, formed by imagination, this body is regarded as such; likewise, at the end of waking imagination, another subtle body arises.
स्वप्ने निर्वासनाबीजे यथोदेति सुषुप्तता । जाग्रत्य् अवासनाबीजे तथोदेति विमुक्तता
In a dream, when the seed of impression is absent, deep sleep arises; in waking, when the seed of impression is absent, liberation arises.
येयं तु जीवन्मुक्तानां वासना सा न वासना । शुद्धसत्त्वाभिधानं तत् सत्तासामान्यम् उच्यते
The impression that exists in the liberated while living is not truly an impression; that is called pure existence, the common substratum of being.
या सुप्तवासना निद्रा सा सुषुप्तम् इति स्मृता । यत् सुप्तवासनं जाग्रत् स घनो मोह उच्यते
The impression that remains in sleep is called deep sleep; the impression that remains in waking is called dense delusion.
प्रक्षीणवासना निद्रा तुर्यशब्देन कथ्यते । जाग्रत्य् अपि भवत्य् एतद् विदिते परमे पदे
Sleep in which impressions are exhausted is described by the term 'the fourth'; this also occurs in waking, when the supreme state is realized.
प्रक्षीणवासना येह जीवतां जीवितस्थितिः । अमुक्तैर् अपरिज्ञाता सा जीवन्मुक्तिर् उच्यते
Here, the state of living with exhausted impressions is not recognized by those who are not liberated; that is called liberation while living.
शुद्धसत्त्वानुपतितं चेतः प्रभिन्नवासनम् । आतिवाहिकताम् एति हिमं तापाद् इवाप्लुतम्
When the mind, free from impurities and severed from latent tendencies, attains the state of the subtle body, it is like water that, heated by fire, becomes vapor.
आतिवाहिकतां यातं बुद्धं चित्तान्तरैर् मनः । सर्गजन्मान्तरगतैस् सिद्धैर् मिलति नेतरत्
The mind that has reached the state of the subtle body, through inner awakening, meets with perfected beings who dwell in other worlds and cycles of creation, but not with others.
यदा ते ऽयम् अहम्भावस् स्वाभ्यासाच् छान्तिम् एष्यति । तदोदेष्यति ते स्फारा दृश्यान्ते बोधता स्वयम्
When this sense of 'I' in you, through repeated practice, comes to rest, then before your very eyes, the vastness of awareness will spontaneously arise.
आतिवाहिकता ज्ञाता स्थितिं ते याति शाश्वतीम् । यदा तदान्यसङ्कल्पालोकात् प्रकृतिपावनी
When the state of the subtle body is realized, you attain an eternal condition; then, by the light of another's thought, your nature is purified.
वासनातानवे तस्मात् कुरु यत्नम् अनिन्दिते । तस्मिन् प्रौढिम् उपायाते जीवन्मुक्ता भविष्यसि
Therefore, O blameless one, strive for the attenuation of latent impressions; when this becomes firmly established, you will become liberated while living.
यावन् न पूरितस् त्व् एष निर्मलो बोधचन्द्रमाः । तावद् देहम् इह स्थाप्य लोकान्तरम् अवेक्ष्यताम्
Until this pure moon of awareness is fully risen, keep the body here and observe other worlds.
मांसदेहो मांसदेहेनैव संश्लेषम् ऋच्छति । न तु चित्तशरीरेण व्यवहारेषु कर्मसु
A body of flesh can only unite with another body of flesh, not with the mental body, in dealings and actions.
यथानुभवम् एवैतद् यथास्थितम् उदाहृतम् । आबालसिद्धं संसिद्धं न नाम वरशापवत्
This has been stated according to direct experience and as it truly is; it is accomplished from childhood, and is not like a boon or a curse.
अवबोधघनाभ्यासाद् देहस्यास्यैव जायते । संसारवासनाकार्श्यं नूनं चित्तशरीरता
Through repeated practice of deep awareness, this very body comes to possess a distaste for worldly tendencies, and truly, the mind itself becomes the body.
उदेष्यन्ती च सैषात्र केनचिन् नोपलक्ष्यते । केवलं तु जनैर् देहो म्रियमाणो ऽवलोक्यते
And when this arises here, it is not perceived by anyone; people only see the body as dying.