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.
देहस् त्व् अयं न म्रियते न च जीवति किञ्चन । के किल स्वप्नसङ्कल्पभ्रान्तेर् मरणजीविते
But this body neither dies nor truly lives; who indeed experiences death or life, which are but illusions of dream and imagination?
जीवितं मरणं चैतत् सङ्कल्पपुरुषे यथा । असत्यम् एव भात्य् एतद् अस्मिन् पुत्रि शरीरके
Life and death, in this person of imagination, are just as unreal; they only appear so, my child, in this body.
तद् एतद् उपदिष्टं मे ज्ञानं देवि त्वयामलम् । यस्मिञ् श्रुतिं गते शान्तिम् एति विश्वविषूचिका
This pure knowledge has been imparted to me by you, O goddess; when it is heard, the fever of the world comes to rest.
अत्रोपकुरुते को हि को ऽभ्यासः कीदृशो ऽथवा । स कथं पोषम् आयाति पुष्टे तस्मिंश् च किं भवेत्
Here, who indeed assists, what kind of practice is there, or how does it occur? How does it gain strength, and what happens when it is perfected?
यद् एव क्रियते किञ्चिद् येन येन यदा यदा । विनाभ्यासेन तन् नेह सिद्धिम् एति कदाचन
Whatever is done, by whomever, whenever and however—without practice, it never attains success here.
तच्चिन्तनं तत्कथनम् अन्योऽन्यं तत्प्रबोधनम् । तद्गतप्राणमननं ब्रह्माभ्यासं विदुर् बुधाः
Contemplating that, speaking of that, awakening each other to that, and meditating with one's breath absorbed in that—this, the wise know as the practice of Brahman.
येषां त्व् अन्तं गतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता विज्ञेया ब्रह्मसेवकाः
Those people whose sins have come to an end, who perform virtuous deeds, and who are free from the delusion of duality, are to be known as servants of Brahman.
अध्यात्मशास्त्रचिन्ताभिर् येषां गच्छन्ति रात्रयः । वासनातानवोत्काभिस् ते ब्रह्माभ्यासिनस् स्थिताः
Those whose nights pass in contemplation of spiritual scriptures, whose latent tendencies have become thin, are established in the practice of Brahman.
ये विरक्ता महात्मानो भोगभावनतानवम् । भावयन्त्य् अभवायान्तर् भव्या भुवि जयन्ति ते
Those great souls who are dispassionate, whose inclination toward enjoyment has diminished, and who contemplate the state beyond becoming, are the blessed ones who triumph on earth.
उदितौदार्यसौन्दर्या वैराग्यरसरञ्जिता । आनन्दस्यन्दिनी येषां मतिस् ते ऽभ्यासिनः परे
Those whose minds are adorned with the rising qualities of generosity and beauty, colored by the flavor of detachment, and overflowing with bliss—these are the supreme practitioners.