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.
अत्यन्ताभावसम्पत्तिं ज्ञातुं ज्ञेयस्य वस्तुनः । युक्त्या शास्त्रे यतन्ते ये ते ब्रह्माभ्यासिनस् स्थिताः
Those who strive, through reasoning and scripture, to know the complete absence of the knowable object, are established in the practice of Brahman.
सर्गादाव् एव नोत्पन्नं दृश्यं नास्त्य् एव तत् सदा । इदं जगद् अहं चेति बोधाभ्यासं विदुः परे
The wise know the practice of awareness as: 'The visible world was not produced at the beginning of creation, nor does it ever exist; this world and 'I' are only notions.'
दृश्यासम्भवबोधेन रागद्वेषादितानवे । रतिर् बलोदिता यासौ ब्रह्माभ्यास उदाहृतः
That delight which arises from the knowledge of the non-existence of the visible, and from the thinning of attachment, aversion, and the like, is called the practice of Brahman.
दृश्यासम्भवबोधेन रागद्वेषादितानवम् । तप इत्य् उच्यते लोके दृश्यदोषस् तु दुःखकृत्
The thinning of attachment, aversion, and the like, through the knowledge of the non-existence of the visible, is called austerity in the world; but the fault of seeing reality in the visible is the cause of suffering.
दृश्यासम्भवबोधे हि ज्ञानं ज्ञेयस्य कथ्यते । तदभ्यासेन निर्वाणम् इत्य् अभ्यासो महोदयः
When the impossibility of the perceived is realized, knowledge of the knowable is said to arise; through practice of that, liberation is attained—such practice is of great consequence.
भवबहुलनिशानितान्तनिद्रा सततविवेकविबोधवारिसेकैः । प्रगलति हिमशीतलैर् इवोच्चैः शरदि महामिहिकेव चेतसीति
The long night of worldly existence, thick with the sleep of delusion, is gradually dissolved by the constant showers of discerning awareness, just as a great autumnal frost melts away under cool, gentle rains.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
Thus, when the sage had spoken, the day came to its evening close and the sun set; the assembly, having offered their salutations, departed to bathe, and the rays of the sun faded away into the darkening sky.
इति सङ्कथनं कृत्वा तस्यां निशि वराङ्गने । सुप्ते परिजने नूनम् अथान्तःपुरमण्डपे
After this discourse, during that night, in the inner chambers where the noble lady lay, while all attendants slept, surely within the palace hall—
दृढाखिलार्गलद्वारगवाक्षे दक्षचेतसी । पुष्पपूरणसुस्फीतमांसलामोदमन्थरे
With all doors, bolts, and windows firmly secured, in a mind alert and steady, filled with the rich fragrance of abundant flowers—
अम्लानमालावसनशवपार्श्वासनस्थिते । सकलामलपूर्णेन्दुवदनोद्द्योतितास्पदे
Seated beside a couch adorned with unfading garlands, in a place illuminated by the radiant faces of women as flawless as the full moon—