1.  nirvanam dvividham suddhamasuddham ceti tatra yat
suddham nirvasanam tadvadasuddham vasananvitam

Emancipation is of two kinds -
What is pure and what is impure.
What is without incipient memory-factors, that is pure,
Likewise, what is qualified by incipient memory-factors is impure.

NIRVANAM,emancipation (i.e. absorbtion),
SUDDHAM-ASUDDHAM-CA-ITI,as pure and impure,
DVIVIDHAM,of two kinds,
TATRA,of these,
YAT NIRVASANAM,what is without incipient memory factors,
TAT SUDDHAM,that is pure,
YAT-VASANA ANVITAM,what is qualified by incipient memory factors,
(TAT) ASUDDHAM (CA BHAVATI),(that becomes) the impure

2. atisuddham suddhamiti suddham ca dvividham tatha

As pure and extra-pure,thus
Are two kinds, likewise,
The impure also as impure-pure
And impure-impure is spoken of.

SUDDHAM CA,the pure also,
ATISUDDHAM-SUDDHAM ITI,(as) the extra-pure and the pure,
DVIVIDHAM,of two kinds,
ASUDDHAM-CA,the impure also,
ASUDDHA-SUDDHAM ASUDDHA ASUDDHAM (ITI DVIVIDHAM) UCHYATE,pure-impure and impure-impure are spoken of

3. atisuddham tridha pascadvare caikam variyasi
ekamekam varisthe'tha suddham brahmavidisthitam

The extra-pure is again of three kinds -
One is the elect, one is the more elect,
One is the most elect - while the pure
Exists in the (simple) knower of the Absolute.

ATISUDDHAM,the extra-pure,
PASCAT TRIDHA,again is of three kinds,
EKAM VARE,one in the elect (knower of the absolute),
EKAM VARIYASI,one in the more elect (superior knower of the absolute),
EKAM VARISHTHE,one in the most elect (most superior knower of the
SUDDHAM,the pure,
BRAHMAVIDI CA STHITAM,exists in the (simple) knower of the absolute

4. asuddhasuddham virajastamo'nyatsarajastamaha
mumuksau prathamam vidyat dvitiyam siddhikamisu

The impure - pure is without passion and inertia,
- the other is with passion and inertia.
The former as in one who desires liberation,
While the latter as in one who desire psychic powers is to be known.

ASUDDHA-SUDDHAM,the impure-pure,
VIRAJAS-TAMAH,is without passion and inertia,
ANYAT,the other (i.e. the impure-impure),
SARAJAS-TAMAH,is with passion and inertia,
PRATHAMAM,the former,
MUMUKSHAU,(as) in one who desires liberation,
DVITIYAM,the latter,
SIDDHIKAMESU,(as) in those who desire psychic powers,
VIDYAT,is to be known

5. dagdhva jnanagnina sarvamuddisya jagatam hitam
karoti vidhivatkarma brahmavidbrahmani sthitah

Established in the Absolute, a knower of the Absolute,
By the fire of wisdom having burnt everything up,
Aiming at the good of the world,
Performs action according to what is considered as right.

BRAHMANI STHITAH,established in the absolute,
BRAHMAVIT,a knower of the absolute,(i.e.a man who is emancipated while still alive),
JNANAGNINA,by the fire of wisdom,
SARVAM DAGDHVA,having burnt everything up,
JAGATAM HITAM UDDISYA,aiming at the good of the world,
VIDHIVAT KARMA KAROTI,performs actions according to what is considered as right

6. samnasya sarvakarmani satatam brahmanisthaya
yascaratyavanau dehayatrayai brahmavidvarah

(He who) renouncing all action,
Always established in the Absolute,
Continues the course of the bodily life,
In the world - (he) is the elect knower of the Absolute.

YAH,he who,
SARVA-KARMANI SAMNASYA,renouncing all action,
SATATAM BRAHMANISHTHAYA,always established in the absolute,
DEHA YATRA YAI,continuing the course of the daily life,
AVANAU CARATI,wandering in the world,
(SAH) BRAHMAVIDVARAH,(he) is the elect knower of the absolute

7. anyena vedito vetti na vetti svayameva yah
sa variyan sada brahmanirvanamayam asnute

(He who) being informed by another is able to know,
But (he) himself does not know-
He is the more elect, who always
Enjoys absorption in the Absolute.

YAH,he (i.e. the the jivanmukta,or man attaining liberation while
still alive,
ANYENA VEDITAH,being informed by another,
VETTI,is able to know,
SVAYAM-EVA,then by himself,
NA VETTI,does not know,
SAH VARIYAN,he is the more elect,
AYAM,such a one,
BRAHMANIRVANAM,absorption in the absolute,

8. svayam na vetti kincinna vedito'pi tathaiva yah
sa varisthah sada vrttisunyo'yam brahma kevalam

(He who) by himself does not know anything,
And even when made to know (knows) not -
Such a one, always void of activity,
The most elect, is the Absolute alone (in itself).

YAH,he who,
SVAYAM,by himself,
NA VETTI,does not know,
TATHAIVA VEDITAH-API,and likewise even when made to know,
NA (VETTI),(he) knows not,
SA VARISHTHAH,he is the most elect,
NYAM,such a one,
VRITTI-SUNYAH,void of activity,
KEVALAM BRAHMA,is the absolute alone (in himself)

9. heyopadeyata nahyasya'tma va svaprakasakah
iti matva nivartteta vrttirnavarttate punah

Of this (world) there is certainly nothing to be accepted or rejected,
As for the Self, it is self-luminous.
Having understood (thus), one should withdraw (from all functionings),
Thereafter, function does not repeat (itself).

ASYA,of this (world),
HEYA UPADEYATA,rejection or acceptance,
NA-HI,certainly there is not,
ATMA-VA,as for the self,
SVA PRAKASAKAHA,it is self-luminous,
ITI MATVA,having understood thus,
NIVARTTETA,one should withdraw (from all activity),
NA AVARTATE,does not repeat (itself)

10. ekameva'dvitiyam brahmasti nanyanna samsayah
iti vidvannivartteta dvaitannavartate punah.

The one Absolute alone there is without a second,
Nothing else there is, no doubt herein.
Having thus understood, the well-instructed one
From duality should withdraw, (he) does not return again.

ADVITIYAM,without a second,
BRAHMA EKAM-EVA (ASTI),one absolute alone (there is),
NA ANYAT ASTI,nothing else there is,
(ATRA) NA SAMSAYAH,(here) is no doubt,
ITI MATVA,having thus understood,
VIDVAN,the well-instructed one,
(ATRA) NA SAMSAYAH,(here) is no doubt,
ITI MATVA,having thus understood,
VIDVAN,the well-instructed one,
DVAITAT,from duality,
NIVARTTETA,should withdraw,
(SAH) PUNAH NA-AVARTTATE,(he) does not return again