12.295
वसिष्ठ उवाच॥
vasiṣṭha uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; (he spoke);]
(Vasiṣṭha said;)
Vasiṣṭha said.
साङ्ख्यदर्शनमेतावदुक्तं ते नृपसत्तम। विद्याविद्ये त्विदानीं मे त्वं निबोधानुपूर्वशः ॥१२-२९५-१॥
sāṅkhyadarśanam etāvad uktaṃ te nṛpasattama। vidyāvidye tv idānīṃ me tvaṃ nibodhānupūrvaśaḥ ॥12-295-1॥
[साङ्ख्यदर्शनम् (sāṅkhyadarśanam) - Sāṅkhya philosophy; एतावत् (etāvat) - thus far; उक्तम् (uktam) - has been said; ते (te) - to you; नृपसत्तम (nṛpasattama) - O best of kings; विद्या (vidyā) - knowledge; अविद्ये (avidye) - ignorance; तु (tu) - but; इदानीम् (idānīm) - now; मे (me) - by me; त्वम् (tvam) - you; निबोध (nibodha) - understand; अनुपूर्वशः (anupūrvaśaḥ) - in sequence;]
(The Sāṅkhya philosophy thus far has been said to you, O best of kings. But now, you understand from me knowledge and ignorance in sequence.)
O best of kings, I have explained the Sāṅkhya philosophy to you thus far. Now, listen as I sequentially explain knowledge and ignorance to you.
अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मि वै। सर्गप्रलयनिर्मुक्तं विद्यां वै पञ्चविंशकम् ॥१२-२९५-२॥
avidyām āhur avyaktam sargapralaya-dharmi vai। sargapralaya-nirmuktam vidyām vai pañcaviṃśakam ॥12-295-2॥
[अविद्याम् (avidyām) - ignorance; आहुः (āhuḥ) - they say; अव्यक्तम् (avyaktam) - the unmanifest; सर्गप्रलयधर्मि (sargapralaya-dharmi) - having the nature of creation and dissolution; वै (vai) - indeed; सर्गप्रलयनिर्मुक्तम् (sargapralaya-nirmuktam) - free from creation and dissolution; विद्याम् (vidyām) - knowledge; वै (vai) - indeed; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth;]
(They say ignorance is the unmanifest, indeed, having the nature of creation and dissolution. The twenty-fifth, indeed, free from creation and dissolution, is knowledge.)
Ignorance is called the unmanifest, which is subject to creation and dissolution. Knowledge, on the other hand, is the twenty-fifth principle, free from creation and dissolution.
परस्परमविद्यां वै तन्निबोधानुपूर्वशः। यथोक्तमृषिभिस्तात साङ्ख्यस्यास्य निदर्शनम् ॥१२-२९५-३॥
parasparamavidyāṃ vai tannibodhānupūrvaśaḥ। yathoktamṛṣibhistāta sāṅkhyasyāsya nidarśanam ॥12-295-3॥
[परस्परम् (parasparam) - mutually; अविद्यां (avidyām) - ignorance; वै (vai) - indeed; तत् (tat) - that; निबोध (nibodha) - understand; अनुपूर्वशः (anupūrvaśaḥ) - in succession; यथा (yathā) - as; उक्तम् (uktam) - spoken; ऋषिभिः (ṛṣibhiḥ) - by the sages; तात (tāta) - O dear one; साङ्ख्यस्य (sāṅkhyasya) - of Sāṅkhya; अस्य (asya) - of this; निदर्शनम् (nidarśanam) - illustration;]
(Mutually ignorance indeed that understand in succession; as spoken by the sages, O dear one, of Sāṅkhya, of this, illustration.)
Understand the mutual ignorance in succession, as explained by the sages, O dear one; this is the illustration of Sāṅkhya.
कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम्। बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम् ॥१२-२९५-४॥
karmendriyāṇāṃ sarveṣāṃ vidyā buddhīndriyaṃ smṛtam। buddhīndriyāṇāṃ ca tathā viśeṣā iti naḥ śrutam ॥12-295-4॥
[कर्मेन्द्रियाणां (karmendriyāṇām) - of the organs of action; सर्वेषां (sarveṣām) - of all; विद्या (vidyā) - knowledge; बुद्धीन्द्रियं (buddhīndriyam) - the organ of intellect; स्मृतम् (smṛtam) - is considered; बुद्धीन्द्रियाणां (buddhīndriyāṇām) - of the organs of intellect; च (ca) - and; तथा (tathā) - similarly; विशेषा (viśeṣāḥ) - distinctions; इति (iti) - thus; नः (naḥ) - by us; श्रुतम् (śrutam) - has been heard;]
(Of all the organs of action, knowledge is considered the organ of intellect; and similarly, distinctions of the organs of intellect thus have been heard by us.)
It is said that among all the organs of action, knowledge is regarded as the organ of intellect; and likewise, we have heard about the distinctions among the organs of intellect.
विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः। मनसः पञ्चभूतानि विद्या इत्यभिचक्षते ॥१२-२९५-५॥
viśeṣāṇāṃ manasteṣāṃ vidyām āhur manīṣiṇaḥ। manasaḥ pañcabhūtāni vidyā ity abhicakṣate ॥12-295-5॥
[विशेषाणाम् (viśeṣāṇām) - of distinctions; मनः (manaḥ) - mind; तेषाम् (teṣām) - of them; विद्याम् (vidyām) - knowledge; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise; मनसः (manasaḥ) - of the mind; पञ्चभूतानि (pañcabhūtāni) - the five elements; विद्या (vidyā) - knowledge; इति (iti) - thus; अभिचक्षते (abhicakṣate) - they declare;]
(Of distinctions, mind (is said to be); of them, knowledge (is said to be), say the wise. Of the mind, the five elements (are said to be) knowledge, thus they declare.)
The wise say that among distinctions, the mind is considered knowledge; and that for the mind, the five elements are considered knowledge.
अहङ्कारस्तु भूतानां पञ्चानां नात्र संशयः। अहङ्कारस्य च तथा बुद्धिर्विद्या नरेश्वर ॥१२-२९५-६॥
ahaṅkārastu bhūtānāṃ pañcānāṃ nātra saṃśayaḥ। ahaṅkārasya ca tathā buddhirvidyā nareśvara ॥12-295-6॥
[अहङ्कारः (ahaṅkāraḥ) - ego; self-identity; तु (tu) - but; indeed; भूतानाम् (bhūtānām) - of beings; पञ्चानाम् (pañcānām) - of the five; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; अहङ्कारस्य (ahaṅkārasya) - of ego; च (ca) - and; तथा (tathā) - likewise; बुद्धिः (buddhiḥ) - intellect; विद्या (vidyā) - knowledge; नरेश्वर (nareśvara) - O lord of men;]
(But ego, indeed, of beings, of the five, here not doubt; of ego and likewise intellect, knowledge, O lord of men.)
O lord of men, there is no doubt here that ego is indeed of the five beings; likewise, intellect and knowledge are of the ego.
बुद्धेः प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरम्। विद्या ज्ञेया नरश्रेष्ठ विधिश्च परमः स्मृतः ॥१२-२९५-७॥
buddheḥ prakṛtiravyaktaṃ tattvānāṃ parameśvaram। vidyā jñeyā naraśreṣṭha vidhiśca paramaḥ smṛtaḥ ॥12-295-7॥
[बुद्धेः (buddheḥ) - of intellect; प्रकृतिः (prakṛtiḥ) - nature; अव्यक्तं (avyaktam) - unmanifest; तत्त्वानां (tattvānāṃ) - of principles; परमेश्वरम् (parameśvaram) - Supreme Lord; विद्या (vidyā) - knowledge; ज्ञेया (jñeyā) - to be known; नरश्रेष्ठ (naraśreṣṭha) - O best of men; विधिः (vidhiḥ) - rite; च (ca) - and; परमः (paramaḥ) - supreme; स्मृतः (smṛtaḥ) - is considered;]
(Of intellect, nature is the unmanifest; of principles, the Supreme Lord. Knowledge is to be known, O best of men, and the rite is considered supreme.)
The unmanifest is said to be the nature of intellect; the Supreme Lord is the essence of all principles. O best of men, knowledge is what should be known, and the supreme rite is so regarded.
अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम्। सर्वस्य सर्वमित्युक्तं ज्ञेयं ज्ञानस्य पार्थिव ॥१२-२९५-८॥
avyaktasya paraṃ prāhurvidyāṃ vai pañcaviṃśakam। sarvasya sarvamityuktaṃ jñeyaṃ jñānasya pārthiva ॥12-295-8॥
[अव्यक्तस्य (avyaktasya) - of the unmanifest; परम् (param) - supreme; प्राहुः (prāhuḥ) - they say; विद्याम् (vidyām) - knowledge; वै (vai) - indeed; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth; सर्वस्य (sarvasya) - of all; सर्वम् (sarvam) - all; इति (iti) - thus; उक्तम् (uktam) - is said; ज्ञेयम् (jñeyam) - to be known; ज्ञानस्य (jñānasya) - of knowledge; पार्थिव (pārthiva) - O king;]
(Of the unmanifest, the supreme, they say, is the knowledge indeed, the twenty-fifth. Of all, all, thus is said, to be known, of knowledge, O king.)
O king, it is said that the supreme knowledge of the unmanifest is the twenty-fifth. It is declared that all is to be known as the entirety of knowledge.
ज्ञानमव्यक्तमित्युक्तं ज्ञेयं वै पञ्चविंशकम्। तथैव ज्ञानमव्यक्तं विज्ञाता पञ्चविंशकः ॥१२-२९५-९॥
jñānamavyaktamityuktaṃ jñeyaṃ vai pañcaviṃśakam। tathaiva jñānamavyaktaṃ vijñātā pañcaviṃśakaḥ ॥12-295-9॥
[ज्ञानम् (jñānam) - knowledge; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; उक्तम् (uktam) - said; ज्ञेयम् (jñeyam) - to be known; वै (vai) - indeed; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth; तथैव (tathaiva) - in the same way; ज्ञानम् (jñānam) - knowledge; अव्यक्तम् (avyaktam) - unmanifest; विज्ञाता (vijñātā) - knower; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth;]
(Knowledge is said to be unmanifest; the knowable is indeed the twenty-fifth. In the same way, knowledge is unmanifest, the knower is the twenty-fifth.)
It is said that knowledge is unmanifest, and what is to be known is indeed the twenty-fifth principle. Likewise, knowledge is unmanifest, and the knower is the twenty-fifth principle.
विद्याविद्यार्थतत्त्वेन मयोक्तं ते विशेषतः। अक्षरं च क्षरं चैव यदुक्तं तन्निबोध मे ॥१२-२९५-१०॥
vidyāvidyārthatattvena mayoktaṃ te viśeṣataḥ। akṣaraṃ ca kṣaraṃ caiva yaduktaṃ tannibodha me ॥12-295-10॥
[विद्या (vidyā) - knowledge; अविद्या (avidyā) - ignorance; अर्थ (artha) - object; तत्त्वेन (tattvena) - by the principle; मया (mayā) - by me; उक्तं (uktaṃ) - spoken; ते (te) - to you; विशेषतः (viśeṣataḥ) - especially; अक्षरं (akṣaraṃ) - imperishable; च (ca) - and; क्षरं (kṣaraṃ) - perishable; चैव (caiva) - and indeed; यत् (yat) - which; उक्तं (uktaṃ) - spoken; तत् (tat) - that; निबोध (nibodha) - understand; मे (me) - from me;]
(By the principle of knowledge and ignorance, I have especially spoken to you; the imperishable and the perishable, and indeed that which has been spoken, that understand from me.)
I have explained to you, in detail, the principle of knowledge and ignorance; now understand from me what is called the imperishable and the perishable.
उभावेतौ क्षरावुक्तावुभावेतौ च नक्षरौ। कारणं तु प्रवक्ष्यामि यथा ख्यातौ तु तत्त्वतः ॥१२-२९५-११॥
ubhāvetau kṣarāvuktāvubhāvetau ca na kṣarau। kāraṇaṃ tu pravakṣyāmi yathā khyātau tu tattvataḥ ॥12-295-11॥
[उभौ (ubhāu) - both; एतौ (etau) - these; क्षरौ (kṣarau) - perishable; उक्तौ (uktau) - are said; उभौ (ubhāu) - both; एतौ (etau) - these; च (ca) - and; न (na) - not; क्षरौ (kṣarau) - perishable; कारणं (kāraṇam) - cause; तु (tu) - but; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; यथा (yathā) - as; ख्यातौ (khyātau) - are known; तु (tu) - but; तत्त्वतः (tattvataḥ) - in reality;]
(Both these are said to be perishable; both these, however, are not perishable. But I shall explain the cause, as they are known in reality.)
Both these are described as perishable, yet both are not truly perishable. I will explain the cause, as they are truly known.
अनादिनिधनावेतावुभावेवेश्वरौ मतौ। तत्त्वसञ्ज्ञावुभावेतौ प्रोच्येते ज्ञानचिन्तकैः ॥१२-२९५-१२॥
anādinidhanāvetāvubhāveveśvarau matau। tattvasañjñāvubhāvetau procyete jñānacintakaiḥ ॥12-295-12॥
[अनादिनिधनौ (anādinidhanau) - without beginning and end; (dual) एतौ (etau) - these two; (dual) उभौ (ubhau) - both; (dual) एव (eva) - indeed; ईश्वरौ (īśvarau) - lords; (dual) मतौ (matau) - are considered; तत्त्वसञ्ज्ञौ (tattvasañjñau) - by the designation 'tattva'; (dual) उभौ (ubhau) - both; (dual) एतौ (etau) - these two; (dual) प्रोच्येते (procyete) - are declared; ज्ञानचिन्तकैः (jñānacintakaiḥ) - by those who contemplate knowledge;]
(These two, without beginning and end, both indeed are considered lords. These two, by the designation 'tattva', both are declared by those who contemplate knowledge.)
These two, who are without beginning and end, are both regarded as lords. Those who contemplate knowledge declare these two as 'tattva'.
सर्गप्रलयधर्मित्वादव्यक्तं प्राहुरक्षरम्। तदेतद्गुणसर्गाय विकुर्वाणं पुनः पुनः ॥१२-२९५-१३॥
sargapralayadharmitvādavyaktaṃ prāhurakṣaram। tadetadguṇasargāya vikurvāṇaṃ punaḥ punaḥ ॥12-295-13॥
[सर्ग (sarga) - creation; प्रलय (pralaya) - dissolution; धर्मित्वात् (dharmitvāt) - from the property; अव्यक्तं (avyaktaṃ) - the unmanifest; प्राहुः (prāhuḥ) - they call; अक्षरम् (akṣaram) - imperishable; तत् (tat) - that; एतत् (etat) - this; गुण (guṇa) - of qualities; सर्गाय (sargāya) - for the creation; विकुर्वाणं (vikurvāṇaṃ) - modifying; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(Because of possessing the property of creation and dissolution, the unmanifest is called the imperishable; that, this, for the creation of qualities, modifying again and again.)
Because it possesses the property of creation and dissolution, the unmanifest is called the imperishable. That (unmanifest), for the creation of qualities, keeps modifying itself again and again.
गुणानां महदादीनामुत्पद्यति परस्परम्। अधिष्ठानात्क्षेत्रमाहुरेतत्तत्पञ्चविंशकम् ॥१२-२९५-१४॥
guṇānāṃ mahadādīnām utpadyati parasparam। adhiṣṭhānāt kṣetram āhur etat tat pañcaviṃśakam ॥12-295-14॥
[गुणानाम् (guṇānām) - of the guṇas; महत्-आदीनाम् (mahat-ādīnām) - of the Mahat etc.; उत्पद्यति (utpadyati) - arises; परस्परम् (parasparam) - mutually; अधिष्ठानात् (adhiṣṭhānāt) - from the substratum; क्षेत्रम् (kṣetram) - the field; आहुः (āhuḥ) - they say; एतत् (etat) - this; तत् (tat) - that; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth;]
(Of the guṇas, of the Mahat and others, arises mutually; from the substratum, the field, they say, this, that, the twenty-fifth.)
They say that this field, arising mutually from the guṇas beginning with Mahat, is the twenty-fifth (principle) from the substratum.
यदा तु गुणजालं तदव्यक्तात्मनि सङ्क्षिपेत्। तदा सह गुणैस्तैस्तु पञ्चविंशो विलीयते ॥१२-२९५-१५॥
yadā tu guṇajālaṃ tadavyaktātmani saṅkṣipet। tadā saha guṇais taistu pañcaviṃśo vilīyate ॥12-295-15॥
[यदा (yadā) - when; तु (tu) - but; गुणजालं (guṇajālam) - net of guṇas; तत् (tat) - that; अव्यक्तात्मनि (avyaktātmani) - in the unmanifest self; सङ्क्षिपेत् (saṅkṣipet) - one contracts; तदा (tadā) - then; सह (saha) - together with; गुणैः (guṇaiḥ) - with the guṇas; तैः (taiḥ) - with those; तु (tu) - but; पञ्चविंशः (pañcaviṃśaḥ) - the twenty-fifth (puruṣa); विलीयते (vilīyate) - merges;]
(When, however, one contracts the net of guṇas into that unmanifest self, then, together with those guṇas, the twenty-fifth (puruṣa) merges.)
But when the net of guṇas is contracted into the unmanifest self, then the twenty-fifth principle (puruṣa), along with those guṇas, merges (is dissolved).
गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत्। क्षेत्रज्ञोऽपि यदा तात तत्क्षेत्रे सम्प्रलीयते ॥१२-२९५-१६॥
guṇā guṇeṣu līyante tadaikā prakṛtir bhavet। kṣetrajño'pi yadā tāta tat kṣetre sampralīyate ॥12-295-16॥
[गुणाः (guṇāḥ) - qualities; गुणेषु (guṇeṣu) - in the qualities; लीयन्ते (līyante) - merge; तदा (tadā) - then; एका (ekā) - one; प्रकृतिः (prakṛtiḥ) - primordial nature; भवेत् (bhavet) - becomes; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; अपि (api) - also; यदा (yadā) - when; तात (tāta) - O dear one; तत् (tat) - that; क्षेत्रे (kṣetre) - in the field; सम्प्रलीयते (sampralīyate) - completely merges;]
(Qualities in the qualities merge, then one primordial nature becomes. The knower of the field also, when, O dear one, that in the field completely merges.)
When the qualities merge into the qualities, then only primordial nature remains. O dear one, when the knower of the field also completely merges into that field.
तदाक्षरत्वं प्रकृतिर्गच्छते गुणसञ्ज्ञिता। निर्गुणत्वं च वैदेह गुणेषु प्रतिवर्तनात् ॥१२-२९५-१७॥
tadākṣaratvaṃ prakṛtir gacchate guṇasañjñitā। nirguṇatvaṃ ca vaideha guṇeṣu prativartanāt ॥12-295-17॥
[तत् (tat) - that; अक्षरत्वम् (akṣaratvam) - imperishability; प्रकृतिः (prakṛtiḥ) - primordial nature; गच्छते (gacchate) - attains; गुणसञ्ज्ञिता (guṇasañjñitā) - called by the name of guṇa; निर्गुणत्वम् (nirguṇatvam) - absence of guṇa; च (ca) - and; वैदेह (vaideha) - O Vaideha; गुणेषु (guṇeṣu) - in the guṇas; प्रतिवर्तनात् (prativartanāt) - from the return (revolving back);]
(That imperishability, primordial nature attains, called by the name of guṇa. Absence of guṇa, O Vaideha, is from the return in the guṇas.)
That which is called imperishable is the primordial nature, known as guṇa. O Vaideha, the state of being without guṇa arises from the cessation of involvement with the guṇas.
एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षये। प्रकृत्या निर्गुणस्त्वेष इत्येवमनुशुश्रुम ॥१२-२९५-१८॥
evameva ca kṣetrajñaḥ kṣetrajñānaparikṣaye। prakṛtyā nirguṇastveṣa ityevamanuśuśruma ॥12-295-18॥
[एवम् (evam) - thus; एव (eva) - indeed; च (ca) - and; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; क्षेत्रज्ञान (kṣetrajñāna) - knowledge of the field; परिक्षये (parikṣaye) - at the end; प्रकृत्या (prakṛtyā) - by nature; निर्गुणः (nirguṇaḥ) - without qualities; त्व (tva) - indeed; एषः (eṣaḥ) - this; इति (iti) - thus; एवम् (evam) - thus; अनुशुश्रुम (anuśuśruma) - we have heard;]
(Thus indeed and the knower of the field, at the end of the knowledge of the field, by nature is without qualities indeed this thus we have heard.)
Thus, we have heard that the knower of the field, at the end of the knowledge of the field, is by nature without qualities.
क्षरो भवत्येष यदा तदा गुणवतीमथ। प्रकृतिं त्वभिजानाति निर्गुणत्वं तथात्मनः ॥१२-२९५-१९॥
kṣaro bhavatyeṣa yadā tadā guṇavatīmatha। prakṛtiṃ tvabhijānāti nirguṇatvaṃ tathātmanaḥ ॥12-295-19॥
[क्षरः (kṣaraḥ) - perishable; भवति (bhavati) - becomes; एषः (eṣaḥ) - this; यदा (yadā) - when; तदा (tadā) - then; गुणवतीम् (guṇavatīm) - endowed with qualities; अथ (atha) - then; प्रकृतिम् (prakṛtim) - nature; त्व् (tv) - indeed; अभिजानाति (abhijānāti) - recognizes; निर्गुणत्वम् (nirguṇatvam) - qualitylessness; तथा (tathā) - likewise; आत्मनः (ātmanaḥ) - of the self;]
(Perishable becomes this when then endowed with qualities then; nature indeed recognizes qualitylessness likewise of the self.)
When this perishable (being) becomes endowed with qualities, then it recognizes nature; likewise, it recognizes the qualitylessness of the self.
तदा विशुद्धो भवति प्रकृतेः परिवर्जनात्। अन्योऽहमन्येयमिति यदा बुध्यति बुद्धिमान् ॥१२-२९५-२०॥
tadā viśuddho bhavati prakṛteḥ parivarjanāt। anyo'hamanye yamiti yadā budhyati buddhimān ॥12-295-20॥
[तदा (tadā) - then; विशुद्धः (viśuddhaḥ) - purified; भवति (bhavati) - becomes; प्रकृतेः (prakṛteḥ) - from nature; परिवर्जनात् (parivarjanāt) - by avoidance; अन्यः (anyaḥ) - other; अहम् (aham) - I; अन्ये (anye) - others; इयम् (iyam) - this; इति (iti) - thus; यदा (yadā) - when; बुध्यति (budhyati) - realizes; बुद्धिमान् (buddhimān) - the wise one;]
(Then, purified, becomes from nature by avoidance. Other I, others this, thus, when realizes the wise one.)
Then, by avoiding the influence of nature, one becomes purified. When the wise person realizes, 'I am different, this is different,' (he attains wisdom).
तदैषोऽन्यत्वतामेति न च मिश्रत्वमाव्रजेत्। प्रकृत्या चैव राजेन्द्र नमिश्रोऽन्यश्च दृश्यते ॥१२-२९५-२१॥
tadaiṣo'nyatvatāmeti na ca miśratvamāvrajet. prakṛtyā caiva rājendra namiśro'nyaśca dṛśyate ॥12-295-21॥
[तदा (tadā) - then; एषः (eṣaḥ) - this; अन्यत्वताम् (anyatvatām) - the state of being other; एति (eti) - attains; न (na) - not; च (ca) - and; मिश्रत्वम् (miśratvam) - mixture; आव्रजेत् (āvrajet) - would approach; प्रकृत्या (prakṛtyā) - by nature; च (ca) - and; एव (eva) - indeed; राजेन्द्र (rājendra) - O king; न (na) - not; मिश्रः (miśraḥ) - mixed; अन्यः (anyaḥ) - other; च (ca) - and; दृश्यते (dṛśyate) - is seen;]
(Then this attains the state of being other, and would not approach mixture. By nature indeed, O king, not mixed and other is seen.)
Then, O king, this becomes distinct and does not become mixed; by its very nature, it is seen as unmixed and different.
यदा तु गुणजालं तत्प्राकृतं विजुगुप्सते। पश्यते चापरं पश्यं तदा पश्यन्न सञ्ज्वरेत् ॥१२-२९५-२२॥
yadā tu guṇajālaṃ tatprākṛtaṃ vijugupsate। paśyate cāparaṃ paśyaṃ tadā paśyanna sañjvaret ॥12-295-22॥
[यदा (yadā) - when; तु (tu) - but; गुणजालं (guṇajālam) - net of guṇas; तत् (tat) - that; प्राकृतं (prākṛtam) - natural; विजुगुप्सते (vijugupsate) - feels aversion; पश्यते (paśyate) - sees; च (ca) - and; अपरं (aparam) - other; पश्यं (paśyam) - seeing; तदा (tadā) - then; पश्यन् (paśyan) - seeing; न (na) - not; सञ्ज्वरेत् (sañjvaret) - should be disturbed;]
(When, however, one feels aversion to that natural net of guṇas, and sees another while seeing, then, seeing, one should not be disturbed.)
When one develops aversion to the natural web of guṇas and perceives another while observing, then, even while seeing, one should not be disturbed.
किं मया कृतमेतावद्योऽहं कालमिमं जनम्। मत्स्यो जालं ह्यविज्ञानादनुवर्तितवांस्तथा ॥१२-२९५-२३॥
kiṁ mayā kṛtam etāvad yo'haṁ kālam imaṁ janam। matsyaḥ jālaṁ hi avijñānāt anuvartitavān tathā ॥12-295-23॥
[किं (kiṁ) - what; मया (mayā) - by me; कृतम् (kṛtam) - done; एतावत् (etāvat) - so much; यः (yaḥ) - who; अहम् (aham) - I; कालम् (kālam) - time; इमम् (imam) - this; जनम् (janam) - life; मत्स्यः (matsyaḥ) - the fish; जालम् (jālam) - the net; हि (hi) - indeed; अविज्ञानात् (avijñānāt) - from ignorance; अनुवर्तितवान् (anuvartitavān) - followed; तथा (tathā) - thus;]
(What by me has been done so much, who am I this time, this life? The fish indeed, the net, from ignorance, followed thus.)
What have I done, that I, in this lifetime, have become such? Like the fish, I have followed the net out of ignorance.
अहमेव हि संमोहादन्यमन्यं जनाज्जनम्। मत्स्यो यथोदकज्ञानादनुवर्तितवानिह ॥१२-२९५-२४॥
ahameva hi saṁmohād anyam anyaṁ janāj janam| matsyo yathodakajñānād anuvartitavān iha ॥12-295-24॥
[अहम् (aham) - I; एव (eva) - indeed; हि (hi) - for; संमोहात् (saṁmohāt) - from delusion; अन्यम् (anyam) - another; अन्यं (anyaṁ) - other; जनात् (janāt) - from person; जनम् (janam) - person; मत्स्यः (matsyaḥ) - fish; यथा (yathā) - just as; उदकज्ञानात् (udakajñānāt) - from knowledge of water; अनुवर्तितवान् (anuvartitavān) - followed; इह (iha) - here;]
(I indeed for from delusion another other from person person; fish just as from knowledge of water followed here.)
Indeed, it was I who, out of delusion, followed one person after another, just as a fish follows water, here.
मत्स्योऽन्यत्वं यथाज्ञानादुदकान्नाभिमन्यते। आत्मानं तद्वदज्ञानादन्यत्वं चैव वेद्म्यहम् ॥१२-२९५-२५॥
matsyo'nyatvaṃ yathājñānādudakānnābhimanyate। ātmānaṃ tadvadajñānādanyatvaṃ caiva vedmyaham ॥12-295-25॥
[मत्स्यः (matsyaḥ) - fish; अन्यत्वं (anyatvam) - otherness; यथा (yathā) - just as; अज्ञानात् (ajñānāt) - from ignorance; उदकात् (udakāt) - from water; न (na) - not; अभिमन्यते (abhimanyate) - considers; आत्मानं (ātmānam) - self; तद्वत् (tadvat) - in the same way; अज्ञानात् (ajñānāt) - from ignorance; अन्यत्वं (anyatvam) - otherness; च (ca) - and; एव (eva) - indeed; वेद्मि (vedmi) - I know; अहम् (aham) - I;]
(Just as a fish, from ignorance, does not consider itself as other than water, in the same way, from ignorance, I indeed know the otherness of the self.)
Just as a fish, due to ignorance, does not perceive itself as separate from water, so too, due to ignorance, I perceive the self as distinct; this I know.
ममास्तु धिगबुद्धस्य योऽहं मग्नमिमं पुनः। अनुवर्तितवान्मोहादन्यमन्यं जनाज्जनम् ॥१२-२९५-२६॥
mamāstu dhigabuddhasya yo'haṃ magnamimaṃ punaḥ। anuvartitavān mohād anyam anyaṃ janāj janam ॥12-295-26॥
[मम (mama) - my; अस्तु (astu) - let it be; धिग् (dhig) - condemnation; बुद्धस्य (buddhasya) - of the intellect; यः (yaḥ) - who; अहम् (aham) - I; मग्नम् (magnam) - immersed; इमम् (imam) - this; पुनः (punaḥ) - again; अनुवर्तितवान् (anuvartitavān) - have followed; मोहात् (mohāt) - out of delusion; अन्यम् (anyam) - another; अन्यं (anyaṃ) - other; जनात् (janāt) - from person; जनम् (janam) - to person;]
(Let there be condemnation of my intellect, for I, who am again immersed, have followed, out of delusion, one person after another, from person to person.)
Let my intellect be condemned, for I, once again deluded, have blindly followed one person after another.
अयमत्र भवेद्बन्धुरनेन सह मोक्षणम्। साम्यमेकत्वमायातो यादृशस्तादृशस्त्वहम् ॥१२-२९५-२७॥
ayam atra bhaved bandhuh anena saha mokṣaṇam। sāmyam ekatvam āyātaḥ yādṛśaḥ tādṛśaḥ tu aham ॥12-295-27॥
[अयम् (ayam) - this (person); अत्र (atra) - here; भवेत् (bhavet) - may be; बन्धुः (bandhuḥ) - relative; अनेन (anena) - with him; सह (saha) - together; मोक्षणम् (mokṣaṇam) - liberation; साम्यम् (sāmyam) - equality; एकत्वम् (ekatvam) - oneness; आयातः (āyātaḥ) - has come; यादृशः (yādṛśaḥ) - of whatever kind; तादृशः (tādṛśaḥ) - such; तु (tu) - but; अहम् (aham) - I;]
(This (person) here may be a relative; with him together (is) liberation. Equality, oneness has come; of whatever kind, such am I but.)
This person here may be a relative; with him, liberation is attained together. Equality and oneness have arisen; as he is, so am I.
तुल्यतामिह पश्यामि सदृशोऽहमनेन वै। अयं हि विमलो व्यक्तमहमीदृशकस्तथा ॥१२-२९५-२८॥
tulyatāmiha paśyāmi sadṛśo'hamanena vai। ayaṃ hi vimalo vyaktamahamīdṛśakastathā ॥12-295-28॥
[तुल्यताम् (tulyatām) - equality; similarity; इह (iha) - here; पश्यामि (paśyāmi) - I see; सदृशः (sadṛśaḥ) - similar; अहम् (aham) - I; अनेन (anena) - with him; वै (vai) - indeed; अयम् (ayam) - this (person); हि (hi) - indeed; विमलः (vimalaḥ) - pure; spotless; व्यक्तम् (vyaktam) - manifestly; अहम् (aham) - I; ईदृशकः (īdṛśakaḥ) - such as this; of this kind; तथा (tathā) - in the same way; thus;]
(Equality here I see; similar I with him indeed. This (person) indeed pure manifestly; I such as this in the same way.)
Here I see equality; I am indeed similar to him. This person is manifestly pure; I am also of such a kind.
योऽहमज्ञानसंमोहादज्ञया सम्प्रवृत्तवान्। ससङ्गयाहं निःसङ्गः स्थितः कालमिमं त्वहम् ॥१२-२९५-२९॥
yo'ham ajñāna-saṁmohād ajñayā sampravṛttavān। sasaṅgya ahaṁ niḥsaṅgaḥ sthitaḥ kālam imaṁ tv aham ॥12-295-29॥
[यः (yaḥ) - who; अहम् (aham) - I; अज्ञान-संमोहात् (ajñāna-saṁmohāt) - from the delusion of ignorance; अज्ञया (ajñayā) - by ignorance; सम्प्रवृत्तवान् (sampravṛttavān) - engaged; स-सङ्ग्यः (sa-saṅgyaḥ) - with attachment; अहम् (aham) - I; निःसङ्गः (niḥsaṅgaḥ) - detached; स्थितः (sthitaḥ) - remained; कालम् (kālam) - time; इमम् (imam) - this; त्व् (tv) - indeed; अहम् (aham) - I;]
(Who I, from the delusion of ignorance, by ignorance, engaged, with attachment, I, detached, remained, time, this, indeed, I.)
I, who formerly acted out of the delusion of ignorance and with attachment, now remain detached through this time.
अनयाहं वशीभूतः कालमेतं न बुद्धवान्। उच्चमध्यमनीचानां तामहं कथमावसे ॥१२-२९५-३०॥
anayāhaṃ vaśībhūtaḥ kālametaṃ na buddhavān। uccamadhyamanīcānāṃ tāmahaṃ kathamāavase ॥12-295-30॥
[अनया (anayā) - by this (woman); अहम् (aham) - I; वशीभूतः (vaśībhūtaḥ) - overpowered; कालम् (kālam) - time; एतं (etaṃ) - this; न (na) - not; बुद्धवान् (buddhavān) - realized; उच्चमध्यमनीचानाम् (uccamadhyamanīcānām) - of high, middle, and low (people); ताम् (tām) - her; अहम् (aham) - I; कथम् (katham) - how; आवसे (āavase) - shall dwell;]
(By this (woman), I, overpowered, did not realize this time. Of high, middle, and low (people), her, I, how shall dwell?)
Overpowered by this woman, I did not realize the passage of time. How shall I, among people of high, middle, and low status, live with her?
समानयानया चेह सहवासमहं कथम्। गच्छाम्यबुद्धभावत्वादेषेदानीं स्थिरो भवे ॥१२-२९५-३१॥
samānayanayā ceha sahavāsamahaṃ katham। gacchāmyabuddhabhāvatvādeṣedānīṃ sthiro bhave ॥12-295-31॥
[समानयानया (samānayanayā) - by the same vehicle; च (ca) - and; इह (iha) - here; सहवासम् (sahavāsam) - cohabitation; अहम् (aham) - I; कथम् (katham) - how; गच्छामि (gacchāmi) - do I go; अबुद्धभावत्वात् (abuddhabhāvatvāt) - due to the state of ignorance; एष (eṣa) - this; इदानीम् (idānīm) - now; स्थिरः (sthiraḥ) - steady; भवे (bhave) - may I become;]
(By the same vehicle and here, how can I, in cohabitation, go? Due to the state of ignorance, may this now become steady.)
How can I continue to live here in cohabitation by the same vehicle? Because of ignorance, may this now become steady.
सहवासं न यास्यामि कालमेतद्धि वञ्चनात्। वञ्चितोऽस्म्यनया यद्धि निर्विकारो विकारया ॥१२-२९५-३२॥
sahavāsaṃ na yāsyāmi kālametaddhi vañcanāt। vañcito'smyanayā yaddhi nirvikāro vikārayā ॥12-295-32॥
[सहवासम् (sahavāsam) - cohabitation; न (na) - not; यास्यामि (yāsyāmi) - I will go; कालम् (kālam) - time; एतत् (etat) - this; हि (hi) - indeed; वञ्चनात् (vañcanāt) - because of deception; वञ्चितः (vañcitaḥ) - deceived; अस्मि (asmi) - I am; अनया (anayā) - by her; यत् (yat) - because; हि (hi) - indeed; निर्विकारः (nirvikāraḥ) - unchanging; विकारया (vikārayā) - by the changeful one;]
(I will not go for cohabitation; this time indeed is because of deception. I am deceived by her because the unchanging (me) by the changeful (her).)
I will not go to live together; this time is truly due to deception. I have been deceived by her, for the unchanging has been deceived by the changeful.
न चायमपराधोऽस्या अपराधो ह्ययं मम। योऽहमत्राभवं सक्तः पराङ्मुखमुपस्थितः ॥१२-२९५-३३॥
na cāyam aparādho'syā aparādho hy ayaṃ mama। yo'ham atra abhavaṃ saktaḥ parāṅmukham upasthitaḥ ॥12-295-33॥
[न (na) - not; च (ca) - and; अयम् (ayam) - this; अपराधः (aparādhaḥ) - offense; अस्या (asyāḥ) - of her; अपराधः (aparādhaḥ) - offense; हि (hi) - indeed; अयम् (ayam) - this; मम (mama) - of me; यः (yaḥ) - who; अहम् (aham) - I; अत्र (atra) - here; अभवम् (abhavam) - became; सक्तः (saktaḥ) - attached; पराङ्मुखम् (parāṅmukham) - turned away; उपस्थितः (upasthitaḥ) - present;]
(Not and this offense of her; offense indeed this of me; who I here became attached, turned away, present.)
This is not her offense; indeed, this offense is mine, for I, being here, became attached and was present while turned away.
ततोऽस्मि बहुरूपासु स्थितो मूर्तिष्वमूर्तिमान्। अमूर्तश्चापि मूर्तात्मा ममत्वेन प्रधर्षितः ॥१२-२९५-३४॥
tato'smi bahurūpāsu sthito mūrtiṣv amūrtimān | amūrtaś cāpi mūrtātmā mamatvena pradharṣitaḥ ॥12-295-34॥
[ततः (tataḥ) - then; अस्मि (asmi) - I am; बहुरूपासु (bahurūpāsu) - in many forms; स्थितः (sthitaḥ) - situated; मूर्तिषु (mūrtiṣu) - in forms; अमूर्तिमान् (amūrtimān) - formless; अमूर्तः (amūrtaḥ) - formless; च (ca) - and; अपि (api) - also; मूर्तात्मा (mūrtātmā) - having a form as the self; ममत्वेन (mamatvena) - by the sense of 'mine'; प्रधर्षितः (pradharṣitaḥ) - overpowered;]
(Then I am, situated in many forms, formless among forms; and also, being formless, having form as the self, overpowered by the sense of 'mine'.)
Then, I exist in many forms, being formless among forms; and even as the formless, I am perceived as having form, overpowered by the sense of 'mine'.
प्रकृतेरनयत्वेन तासु तास्विह योनिषु। निर्ममस्य ममत्वेन किं कृतं तासु तासु च ॥ योनीषु वर्तमानेन नष्टसञ्ज्ञेन चेतसा ॥१२-२९५-३५॥
prakṛter anayatvena tāsu tāsviha yoniṣu। nirmamasya mamatvena kiṃ kṛtaṃ tāsu tāsu ca ॥ yoniṣu vartamānena naṣṭasañjñena cetasā ॥12-295-35॥
[प्रकृतेः (prakṛteḥ) - of nature; अनयत्वेन (anayatvena) - by the quality of unrighteousness; तासु (tāsu) - in those; तासु (tāsu) - in those; इह (iha) - here; योनिषु (yoniṣu) - in wombs; निर्ममस्य (nirmamasya) - of one who is free from possessiveness; ममत्वेन (mamatvena) - by the sense of 'mine'; किम् (kim) - what; कृतम् (kṛtam) - done; तासु (tāsu) - in those; तासु (tāsu) - in those; च (ca) - and; योनीषु (yoniṣu) - in wombs; वर्तमानेन (vartamānena) - by the one existing; नष्टसञ्ज्ञेन (naṣṭasañjñena) - with lost consciousness; चेतसा (cetasā) - by the mind;]
(Of nature, by the quality of unrighteousness, in those, in those, here, in wombs; of one who is free from possessiveness, by the sense of 'mine', what done, in those, in those, and; in wombs, by the one existing, with lost consciousness, by the mind.)
By the unrighteousness of nature, in these various wombs here, what has been done by one who is free from possessiveness, by the sense of 'mine', in those, in those also? In the wombs, with a mind existing with lost consciousness.
न ममात्रानया कार्यमहङ्कारकृतात्मया। आत्मानं बहुधा कृत्वा येयं भूयो युनक्ति माम् ॥ इदानीमेष बुद्धोऽस्मि निर्ममो निरहङ्कृतः ॥१२-२९५-३६॥
na mamātrānayā kāryamahaṅkārakṛtātmayā। ātmānaṃ bahudhā kṛtvā yeyaṃ bhūyo yunakti mām ॥ idānīmeṣa buddho'smi nirmamo nirahaṅkṛtaḥ ॥12-295-36॥
[न (na) - not; मम (mama) - my; अत्र (atra) - here; अनया (anayā) - by this; कार्य (kārya) - to be done; महङ्कार (mahaṅkāra) - great ego; कृत (kṛta) - made; आत्मया (ātmayā) - by self; आत्मानं (ātmānaṃ) - self; बहुधा (bahudhā) - in many ways; कृत्वा (kṛtvā) - having made; या (yā) - who; इयम् (iyam) - this; भूयः (bhūyaḥ) - again; युनक्ति (yunakti) - joins; माम् (mām) - me; इदानीम् (idānīm) - now; एषः (eṣaḥ) - this; बुद्धः (buddhaḥ) - awakened; अस्मि (asmi) - am; निर्ममः (nirmamaḥ) - without mine-ness; निरहङ्कृतः (nirahaṅkṛtaḥ) - without ego;]
(Not my here by this to be done by great ego made by self. Self in many ways having made who this again joins me. Now this awakened am without mine-ness without ego.)
This is not my duty here, done by this self made of great ego. The self, having assumed many forms, again joins me. Now I am awakened, without mine-ness, without ego.
ममत्वमनया नित्यमहङ्कारकृतात्मकम्। अपेत्याहमिमां हित्वा संश्रयिष्ये निरामयम् ॥१२-२९५-३७॥
mamatvamanayā nityamahaṅkārakṛtātmakam। apetyāhamimāṃ hitvā saṃśrayiṣye nirāmayam ॥12-295-37॥
[ममत्वम् (mamatvam) - mineness; अनया (anayā) - by this; नित्यम् (nityam) - always; अहङ्कारकृतात्मकम् (ahaṅkārakṛtātmakam) - having the nature produced by ego; अपेत्य (apetya) - having abandoned; अहम् (aham) - I; इमाम् (imām) - this; हित्वा (hitvā) - having left; संश्रयिष्ये (saṃśrayiṣye) - I shall take refuge; निरामयम् (nirāmayam) - free from affliction;]
(Mineness, by this always having the nature produced by ego, having abandoned, I, this, having left, I shall take refuge in the free from affliction.)
Having abandoned this constant sense of mineness, which is of the nature produced by ego, I shall leave it and take refuge in that which is free from affliction.
अनेन साम्यं यास्यामि नानयाहमचेतसा। क्षमं मम सहानेन नैकत्वमनया सह ॥ एवं परमसम्बोधात्पञ्चविंशोऽनुबुद्धवान् ॥१२-२९५-३८॥
anena sāṃyaṃ yāsyāmi nānayāhamacetasa। kṣamaṃ mama sahānena naikattvamanayā saha ॥ evaṃ paramasambodhāpañcaviṃśo'nubuddhavān ॥12-295-38॥
[अनेन (anena) - by this; साम्यं (sāṃyam) - equality; यास्यामि (yāsyāmi) - I will go; न (na) - not; अनया (anayā) - by this (feminine); अहम् (aham) - I; अचेतसा (acetasa) - with an unconscious mind; क्षमं (kṣamam) - endurable; मम (mama) - my; सहा (sahā) - with; अनेन (anena) - with this; नैकत्वम् (naikatvam) - not unity; अनया (anayā) - with this (feminine); सह (saha) - with; एवं (evaṃ) - thus; परमसम्बोधात् (paramasambodhāt) - from the supreme awakening; पञ्चविंशः (pañcaviṃśaḥ) - the twenty-fifth; अनुबुद्धवान् (anubuddhavān) - realized;]
(By this I will go to equality, not by this unconscious (mind). Endurable is my (state) with this; not unity with this (feminine) together. Thus, from the supreme awakening, the twenty-fifth realized.)
By this I will attain equality, not by this unconscious mind. My endurance is with this; there is no unity with this (woman) together. Thus, from the supreme awakening, the twenty-fifth realized.
अक्षरत्वं नियच्छेत त्यक्त्वा क्षरमनामयम्। अव्यक्तं व्यक्तधर्माणं सगुणं निर्गुणं तथा ॥ निर्गुणं प्रथमं दृष्ट्वा तादृग्भवति मैथिल ॥१२-२९५-३९॥
akṣaratvaṃ niyacchet tyaktvā kṣaram-anāmayam। avyaktaṃ vyakta-dharmāṇaṃ saguṇaṃ nirguṇaṃ tathā ॥ nirguṇaṃ prathamaṃ dṛṣṭvā tādṛgbhavati maithila ॥12-295-39॥
[अक्षरत्वं (akṣaratvam) - imperishability; नियच्छेत् (niyacchet) - should restrain; त्यक्त्वा (tyaktvā) - having abandoned; क्षरम् (kṣaram) - the perishable; अनामयम् (anāmayam) - free from disease; अव्यक्तं (avyaktam) - the unmanifest; व्यक्तधर्माणं (vyakta-dharmāṇam) - having the qualities of the manifest; सगुणं (saguṇam) - with qualities; निर्गुणं (nirguṇam) - without qualities; तथा (tathā) - likewise; निर्गुणं (nirguṇam) - without qualities; प्रथमं (prathamam) - first; दृष्ट्वा (dṛṣṭvā) - having seen; तादृग्भवति (tādṛgbhavati) - becomes like that; मैथिल (maithila) - O Maithila;]
(Imperishability should be restrained, having abandoned the perishable, free from disease. The unmanifest, having the qualities of the manifest, with qualities, without qualities likewise. Having first seen the without qualities, one becomes like that, O Maithila.)
Imperishability should be restrained by abandoning the perishable and that which is free from disease. The unmanifest, possessing the qualities of the manifest, is both with qualities and without qualities. By first perceiving the qualityless, one becomes like that, O Maithila.
अक्षरक्षरयोरेतदुक्तं तव निदर्शनम्। मयेह ज्ञानसम्पन्नं यथाश्रुतिनिदर्शनात् ॥१२-२९५-४०॥
akṣarakṣarayoretaduktaṃ tava nidarśanam। mayeha jñānasampannaṃ yathāśrutinidarśanāt ॥12-295-40॥
[अक्षर (akṣara) - imperishable; eternal; अक्षरयोः (akṣarayoḥ) - of the two imperishable; एतत् (etat) - this; उक्तं (uktaṃ) - spoken; said; तव (tava) - your; निदर्शनम् (nidarśanam) - example; illustration; मया (mayā) - by me; इह (iha) - here; ज्ञानसम्पन्नं (jñānasampannaṃ) - endowed with knowledge; यथा (yathā) - as; just as; श्रुति (śruti) - Vedic text; scripture; निदर्शनात् (nidarśanāt) - from the example; from the illustration;]
(Of the two imperishable, this has been spoken as your example. By me here, endowed with knowledge, (it is) as from the example of the śruti.)
This has been stated as your example regarding the two imperishable ones. Here, I, endowed with knowledge, have given it as an example from the śruti (scripture).
निःसंदिग्धं च सूक्ष्मं च विबुद्धं विमलं तथा। प्रवक्ष्यामि तु ते भूयस्तन्निबोध यथाश्रुतम् ॥१२-२९५-४१॥
niḥsaṃdigdhaṃ ca sūkṣmaṃ ca vibuddhaṃ vimalaṃ tathā। pravakṣyāmi tu te bhūyas tannibodha yathāśrutam ॥12-295-41॥
[निःसंदिग्धं (niḥsaṃdigdhaṃ) - free from doubt; च (ca) - and; सूक्ष्मं (sūkṣmaṃ) - subtle; च (ca) - and; विबुद्धं (vibuddhaṃ) - well understood; विमलं (vimalaṃ) - pure; तथा (tathā) - also; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; तु (tu) - but; ते (te) - to you; भूयः (bhūyaḥ) - again; तत् (tat) - that; निबोध (nibodha) - understand; यथाश्रुतम् (yathāśrutam) - as heard;]
(Free from doubt and subtle and well understood, pure also, I shall explain but to you again that, understand as heard.)
I will now explain to you again, in a manner that is free from doubt, subtle, well understood, and pure; understand that as it was heard.
साङ्ख्ययोगौ मया प्रोक्तौ शास्त्रद्वयनिदर्शनात्। यदेव शास्त्रं साङ्ख्योक्तं योगदर्शनमेव तत् ॥१२-२९५-४२॥
sāṅkhyayogau mayā proktau śāstradvayanidarśanāt। yadeva śāstraṃ sāṅkhyoktaṃ yogadarśanameva tat ॥12-295-42॥
[साङ्ख्ययोगौ (sāṅkhyayogau) - Sāṅkhya and Yoga; मया (mayā) - by me; प्रोक्तौ (proktau) - have been stated; शास्त्रद्वय (śāstradvaya) - the two treatises; निदर्शनात् (nidarśanāt) - from the demonstration; यत् (yat) - which; एव (eva) - indeed; शास्त्रं (śāstraṃ) - treatise; साङ्ख्य (sāṅkhya) - Sāṅkhya; उक्तं (uktaṃ) - stated; योगदर्शनम् (yogadarśanam) - the doctrine of Yoga; एव (eva) - indeed; तत् (tat) - that;]
(Sāṅkhya and Yoga have been stated by me from the demonstration of the two treatises. Whatever treatise is stated by Sāṅkhya, that indeed is the doctrine of Yoga.)
I have explained Sāṅkhya and Yoga based on the demonstration of both treatises. Whatever treatise is taught by Sāṅkhya, that is indeed the doctrine of Yoga.
प्रबोधनकरं ज्ञानं साङ्ख्यानामवनीपते। विस्पष्टं प्रोच्यते तत्र शिष्याणां हितकाम्यया ॥१२-२९५-४३॥
prabodhanakaraṃ jñānaṃ sāṅkhyānām avanīpate। vispaṣṭaṃ procyate tatra śiṣyāṇāṃ hitakāmyayā ॥12-295-43॥
[प्रबोधनकरम् (prabodhanakaram) - causing awakening; ज्ञानम् (jñānam) - knowledge; साङ्ख्यानाम् (sāṅkhyānām) - of the Sāṅkhyas; अवनीपते (avanīpate) - O king; विस्पष्टम् (vispaṣṭam) - clearly; प्रोच्यते (procyate) - is spoken; तत्र (tatra) - there; शिष्याणाम् (śiṣyāṇām) - for the disciples; हितकाम्यया (hitakāmyayā) - with the desire for their welfare;]
(The knowledge causing awakening of the Sāṅkhyas, O king, is clearly spoken there for the disciples with the desire for their welfare.)
O king, the knowledge that awakens, belonging to the Sāṅkhyas, is clearly explained there for the benefit of the disciples, out of the desire for their welfare.
बृहच्चैव हि तच्छास्त्रमित्याहुः कुशला जनाः। अस्मिंश्च शास्त्रे योगानां पुनर्दधि पुनः शरः ॥१२-२९५-४४॥
bṛhaccai̇va hi tacchāstramityāhuḥ kuśalā janāḥ। asmiṁśca śāstre yogānāṁ punardadhi punaḥ śaraḥ ॥12-295-44॥
[बृहत् (bṛhat) - great; च (ca) - and; एव (eva) - indeed; हि (hi) - for; तत् (tat) - that; शास्त्रम् (śāstram) - treatise; इति (iti) - thus; आहुः (āhuḥ) - say; कुशला (kuśalāḥ) - skilled; जनाः (janāḥ) - people; अस्मिन् (asmin) - in this; च (ca) - and; शास्त्रे (śāstre) - treatise; योगानाम् (yogānām) - of the unions; पुनः (punaḥ) - again; दधि (dadhi) - curd; पुनः (punaḥ) - again; शरः (śaraḥ) - arrow;]
(Great and indeed for that treatise thus say skilled people. In this treatise of the unions again curd again arrow.)
Skilled people indeed call that treatise great. In this treatise, among the unions, there is again mention of curd and again of the arrow.
पञ्चविंशात्परं तत्त्वं न पश्यति नराधिप। साङ्ख्यानां तु परं तत्र यथावदनुवर्णितम् ॥१२-२९५-४५॥
pañcaviṃśātparaṃ tattvaṃ na paśyati narādhipa। sāṅkhyānāṃ tu paraṃ tatra yathāvadanuvarṇitam ॥12-295-45॥
[पञ्चविंशात् (pañcaviṃśat) - twenty-five; (referring to the number 25;) परं (paraṃ) - beyond; (higher;) तत्त्वं (tattvaṃ) - principle; (reality;) न (na) - not; पश्यति (paśyati) - sees; नराधिप (narādhipa) - O king; (lord of men;) साङ्ख्यानां (sāṅkhyānāṃ) - of the Sāṅkhyas; तु (tu) - but; परं (paraṃ) - supreme; (highest;) तत्र (tatra) - there; यथावत् (yathāvat) - as it is; (properly;) अनुवर्णितम् (anuvarṇitam) - described; (explained;]
(O king, one does not see the principle beyond the twenty-five; but for the Sāṅkhyas, the supreme (principle) there has been properly described as it is.)
O king, the principle beyond the twenty-five is not perceived; but among the Sāṅkhyas, the supreme principle there has been properly explained as it truly is.
बुद्धमप्रतिबुद्धं च बुध्यमानं च तत्त्वतः। बुध्यमानं च बुद्धं च प्राहुर्योगनिदर्शनम् ॥१२-२९५-४६॥
buddhamapratibuddhaṃ ca budhyamānaṃ ca tattvataḥ। budhyamānaṃ ca buddhaṃ ca prāhuryoganidarśanam ॥12-295-46॥
[बुद्धम् (buddham) - awakened; conscious; enlightened; अप्रतिबुद्धम् (apratibuddham) - not awakened; unconscious; unenlightened; च (ca) - and; बुध्यमानम् (budhyamānam) - being awakened; becoming conscious; च (ca) - and; तत्त्वतः (tattvataḥ) - in reality; truly; essentially; बुध्यमानम् (budhyamānam) - being awakened; becoming conscious; च (ca) - and; बुद्धम् (buddham) - awakened; conscious; enlightened; च (ca) - and; प्राहुः (prāhuḥ) - they call; they say; योगनिदर्शनम् (yoganidarśanam) - demonstration of yoga; illustration of yoga;]
(Awakened, not awakened, and being awakened, in reality; being awakened and awakened, they call the demonstration of yoga.)
That which is awakened, not awakened, and being awakened in essence; being awakened and awakened, is called the demonstration of yoga.
