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yogya chhe, param nishchayroop janävä yogya chhe, teno sarva vibhäge vistär thai tenä ätmämän vivek thavä yogya chhe. Ä chha pad atyant sadehrahit chhe em parampurushe nirupan karyun chhe. E chha padno vivek jivne swaswaroop samajväne arthe kahyo chhe.
These six Fundamentals, termed by the enlightened persons as the primary abode of right perception, have been given here in brief. The soul, which is close to liberation, would easily find them in right proportion; he would feel the same totally convincing. Consideration of these Fundamentals in all perspectives would lead to rise of discernment within. The supreme Lord has pronounced these six fundamentals as beyond doubt. Discernment resulting from these six Fundamentals can lead the soul to realize its own true nature.
Anädi sweapnadashäne lidhe utpanna thaelo jivno ahambhäv, mamatvabhäv te nivrutta thaväne arthe ä сhha padni jnänipurushoe deshanä prakäshi chhe Te swapnadashäthi rahit mätra potänun swaroop chhe, em jo jiv parinäm kare, to sahaj mätramän te jägrut thai samyagdarshanne präpta thäy; samygdarshanne präpta thai swaswabhäroop mokshane päme. Koi vinäshi, ashuddha ane anya evä bhävne vishe tene harsha, shok, sanyog utpanna na thäy. Te vichäre swaswaroopne vishe ja shuddhapanun. sampoornapanun, avinäshipanun, atyant änandpanun antarrahit tenä anubhavmän äve chhe.
The enlightened persons have provided the instructions of these six Fundamentals in order to remove the soul's ego and the sense of belonging arising from its dreaming state prevailing since the time without beginning. If the soul conceives of its true nature as being beyond the dreaming state, it would wake up at ease and gain the right perception. With the gain of right perception, it would attain liberation in the sense of realizing the true Self. Sense of exultation, grief or other interaction would not occur to it from any perishable, impure or such other mode. That contemplation would lead it to experience, from close proximity, its own natural purity, perfection, imperishability and boundless pleasure.
Sarva vibhävparyäymän mätra potäne adhyäsni aikyatä thai chhe, tethi keval potanun bhinnapanun ja chhe em spashta, pratyaksha, atyant pratyaksha, aparoksh tеne anubhav thäy chhe. Vinäshi athavä anya padärthanä sanyogne vishe tene ishta-anishtapanun präpta thatun nathi. Janma, jarä, maran, rogädi bädharahit sampoorna mähätmyanun thekünun evun nijswaroop jani, vedi te krutärtha thäy chhe. Je je purushone e chha pad sapramän evän param purushanän vachne ätmäno nishchay thayo, te te purusho sarva swaroopne pämyä сhhe; ädhi, vyädhi, upädhi, sarva sangathi rahit thayä сhhe, thäy chhe; ane bhävikälmä tem ja thashe.
The worldly soul has been identifying itself with the states arising from wrong perception. It would now gain clear, visible, vivid and manifest experience of being totally distinct from such states. The interaction with the perishable or such other objects would not be perceived by it as desirable or undesirable. It would feel gratified by knowing and experiencing its own true Self as being the abode of perfect greatness, free
