अत्रैते श्लोका भवन्ति ॥यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति ।तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति ॥ १ ॥स्वयोनावुपशान्तस्य मनसः सत्यगामिनः ।इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः ॥ २ ॥चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् ।यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३ ॥चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् ।प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते ॥ ४ ॥समासक्तं यदा चित्तं जन्तोर्विषयगोचरे ।यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ५ ॥मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च ।अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम् ॥ ६ ॥लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् ।यदा यात्यमनीभावं तदा तत्परमं पदम् ॥ ७ ॥तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् ।एतज्ङ्य़ानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः ॥ ८ ॥समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् ।न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते ॥ ९ ॥अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् ।एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते ॥ १० ॥मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति ॥ ११ ॥अथ यथेयं कौत्सायनिस्तुतिः ॥त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः ।त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः ॥ १२ ॥त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः ।स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि ॥ १३ ॥विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् ।विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः ॥ १४ ॥नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च ।अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति ॥ १५ ॥ ॥४.४ ॥
In plain words
On this there are these verses. As a fire without fuel dies down in its own source, so thought, when its movements are spent, dies down in its own source. For a mind that has died down in its own source and goes to the true, and is not deluded by the objects of sense, the deeds that follow upon the sway of works are untrue. It is thought alone that is the round of birth and death; let a man cleanse it with effort. What a man thinks, that he becomes — this is the eternal secret. For by the clearing of thought a man destroys works good and evil; and with his self made clear, abiding in the Self, he attains unfading joy. If the thought of a creature were fixed on Brahman as it is fixed on the range of the senses, who would not be released from bondage? Mind is declared to be of two kinds, pure and impure: impure when touched by desire, pure when free of desire. When a man has made his mind wholly still, free of torpor and of scattering, and it goes to the state of no-mind, then that is the highest state. So long is it to be held in check in the heart, until it comes to its end. This is knowledge and this is release; all the rest is the spinning out of books. The joy that a man wins whose thought is cleansed of stain by concentration and set within the Self cannot be told in words; it is grasped then by the inner organ itself. Water in water, fire in fire, space in space — one could not mark them out. So the person whose thought has entered within is set wholly free. Mind alone is for men the cause of bondage and of release: clinging to objects, it is for bondage; free of objects, it is held to be for release. And thus runs this praise of Kautsāyani: Thou art Brahmā and thou art Viṣṇu; thou art Rudra, thou art Prajāpati; thou art Agni, Varuṇa, Vāyu; thou art Indra, thou art the moon. Thou art Manu and thou art Yama; thou art the earth and thou art the unfallen. For thine own end and for the end that belongs to thy nature thou standest in heaven in many ways. Lord of the universe, salutation to thee, self of the universe, doer of all the universe's work; thou art the eater of the universe, the illusion of the universe, the lord whose delight is the play of the universe. Salutation to thee whose self is peace, salutation to the most hidden one, to the unthinkable, the immeasurable, without beginning and without end.