12.303
याज्ञवल्क्य उवाच॥
yājñavalkya uvāca॥
[याज्ञवल्क्य (yājñavalkya) - Yājñavalkya; (name of a sage); उवाच (uvāca) - said; spoke;]
(Yājñavalkya said;)
Yājñavalkya said.
न शक्यो निर्गुणस्तात गुणीकर्तुं विशां पते। गुणवांश्चाप्यगुणवान्यथातत्त्वं निबोध मे ॥१२-३०३-१॥
na śakyo nirguṇastāta guṇīkartuṃ viśāṃ pate। guṇavāṃścāpyaguṇavānyathātattvaṃ nibodha me ॥12-303-1॥
[न (na) - not; शक्यः (śakyaḥ) - possible; निर्गुणः (nirguṇaḥ) - devoid of qualities; तात (tāta) - O dear; गुणीकर्तुम् (guṇīkartum) - to make endowed with qualities; विशां (viśām) - of men; पते (pate) - O lord; गुणवान् (guṇavān) - possessed of qualities; च (ca) - and; अपि (api) - also; अगुणवान् (aguṇavān) - possessed of faults; यथा (yathā) - as; तत्त्वम् (tattvam) - the truth; निबोध (nibodha) - understand; मे (me) - from me;]
(Not possible devoid of qualities O dear to make endowed with qualities O lord of men; possessed of qualities and also possessed of faults as the truth understand from me;)
O dear, it is not possible for one devoid of qualities to be made endowed with qualities, O lord of men; and also, one who possesses qualities cannot become one with faults. Understand the truth of this from me. (12-303-1)
गुणैर्हि गुणवानेव निर्गुणश्चागुणस्तथा। प्राहुरेवं महात्मानो मुनयस्तत्त्वदर्शिनः ॥१२-३०३-२॥
guṇair hi guṇavān eva nirguṇaś ca aguṇaḥ tathā। prāhuḥ evaṃ mahātmānaḥ munayaḥ tattvadarśinaḥ ॥12-303-2॥
[गुणैः (guṇaiḥ) - by qualities; हि (hi) - indeed; गुणवान् (guṇavān) - possessing qualities; एव (eva) - only; निर्गुणः (nirguṇaḥ) - devoid of qualities; च (ca) - and; अगुणः (aguṇaḥ) - without qualities; तथा (tathā) - likewise; प्राहुः (prāhuḥ) - they declare; एवं (evaṃ) - thus; महात्मानः (mahātmānaḥ) - great souls; मुनयः (munayaḥ) - sages; तत्त्वदर्शिनः (tattvadarśinaḥ) - knowers of reality;]
(By qualities indeed, only one possessing qualities, and one devoid of qualities and one without qualities likewise; thus declare great souls, sages, knowers of reality.)
Great souls, sages who know reality, declare that by qualities, one is called qualified, and likewise, one is called unqualified or without qualities. (12-303-2)
गुणस्वभावस्त्वव्यक्तो गुणानेवाभिवर्तते। उपयुङ्क्ते च तानेव स चैवाज्ञः स्वभावतः ॥१२-३०३-३॥
guṇasvabhāvas tv avyakto guṇān evābhivartate। upayuṅkte ca tān eva sa caivājñaḥ svabhāvataḥ ॥12-303-3॥
[गुण (guṇa) - quality; स्वभाव (svabhāva) - own-nature; स्तु (stu) - but; अव्यक्त (avyakta) - unmanifest; गुणान् (guṇān) - qualities (accusative plural); एव (eva) - indeed; अभिवर्तते (abhivartate) - moves about; उपयुङ्क्ते (upayuṅkte) - employs; च (ca) - and; तान् (tān) - those; एव (eva) - indeed; स (sa) - he; च (ca) - and; एव (eva) - indeed; अज्ञः (ajñaḥ) - ignorant; स्वभावतः (svabhāvataḥ) - by nature;]
(But the unmanifest, whose nature is qualities, indeed moves about the qualities; and he, being ignorant by nature, indeed employs those (qualities).)
But the unmanifest, whose own nature is qualities, indeed moves among the qualities; and that ignorant one, by his very nature, employs those same qualities. (12-303-3)
अव्यक्तस्तु न जानीते पुरुषो ज्ञः स्वभावतः। न मत्तः परमस्तीति नित्यमेवाभिमन्यते ॥१२-३०३-४॥
avyaktastu na jānīte puruṣo jñaḥ svabhāvataḥ। na mattaḥ paramastīti nityamevābhimanyate ॥12-303-4॥
[अव्यक्तः (avyaktaḥ) - unmanifested; तु (tu) - but; न (na) - not; जानीते (jānīte) - knows; पुरुषः (puruṣaḥ) - person; ज्ञः (jñaḥ) - knower; स्वभावतः (svabhāvataḥ) - by nature; न (na) - not; मत्तः (mattaḥ) - than me; परम् (param) - higher; अस्ति (asti) - is; इति (iti) - thus; नित्यम् (nityam) - always; एव (eva) - indeed; अभिमन्यते (abhimanyate) - thinks;]
(But the unmanifested does not know; the person, the knower by nature, always indeed thinks thus: 'There is not higher than me.')
But the unmanifested does not know; the person who is a knower by nature always thinks, 'There is nothing higher than me.' (12-303-4)
अनेन कारणेनैतदव्यक्तं स्यादचेतनम्। नित्यत्वादक्षरत्वाच्च क्षराणां तत्त्वतोऽन्यथा ॥१२-३०३-५॥
anena kāraṇenaitadavyaktaṃ syādacetanam। nityatvādakṣaratvācca kṣarāṇāṃ tattvato'nyathā ॥12-303-5॥
[अनेन (anena) - by this; कारणेन (kāraṇena) - by the cause; एतद् (etad) - this; अव्यक्तम् (avyaktam) - unmanifest; स्यात् (syāt) - would be; अचेतनम् (acetanam) - unconscious; नित्यत्वात् (nityatvāt) - due to eternality; अक्षरत्वात् (akṣaratvāt) - due to imperishability; च (ca) - and; क्षराणाम् (kṣarāṇām) - of the perishable; तत्त्वतः (tattvataḥ) - in reality; अन्यथा (anyathā) - otherwise;]
(By this, by the cause, this unmanifest would be unconscious. Due to eternality and imperishability, of the perishable, in reality, otherwise.)
Therefore, by this reasoning, this unmanifest would be unconscious; but because of its eternality and imperishability, in reality, it is otherwise than the perishable. (12-303-5)
यदाज्ञानेन कुर्वीत गुणसर्गं पुनः पुनः। यदात्मानं न जानीते तदाव्यक्तमिहोच्यते ॥१२-३०३-६॥
yadājñānena kurvīta guṇasargaṃ punaḥ punaḥ। yadātmānaṃ na jānīte tadāvyaktamihocyate ॥12-303-6॥
[यत् (yat) - which; अज्ञानेन (ajñānena) - by ignorance; कुर्वीत (kurvīta) - one would do; गुणसर्गम् (guṇasargam) - creation of guṇas; पुनः (punaḥ) - again; पुनः (punaḥ) - again; यत् (yat) - which; आत्मानम् (ātmānam) - self; न (na) - not; जानीते (jānīte) - knows; तदा (tadā) - then; अव्यक्तम् (avyaktam) - unmanifest; इह (iha) - here; उच्यते (ucyate) - is called;]
(Which by ignorance one would do creation of guṇas again and again; which self not knows, then unmanifest here is called.)
That which, due to ignorance, repeatedly creates the manifestation of the guṇas, and which does not know the self—this is called the unmanifest here. (12-303-6)
कर्तृत्वाच्चापि तत्त्वानां तत्त्वधर्मी तथोच्यते। कर्तृत्वाच्चैव योनीनां योनिधर्मा तथोच्यते ॥१२-३०३-७॥
kartṛtvāccāpi tattvānāṃ tattvadharmī tathocyate। kartṛtvāccaiva yonīnāṃ yonidharmā tathocyate ॥12-303-7॥
[कर्तृत्वात् (kartṛtvāt) - from agency; च (ca) - and; अपि (api) - also; तत्त्वानाम् (tattvānām) - of the principles; तत्त्वधर्मी (tattvadharmī) - possessing the nature of the principles; तथा (tathā) - thus; उच्यते (ucyate) - is said; कर्तृत्वात् (kartṛtvāt) - from agency; च (ca) - and; एव (eva) - indeed; योनीनाम् (yonīnāṃ) - of wombs; योनिधर्मा (yonidharmā) - possessing the nature of the womb; तथा (tathā) - thus; उच्यते (ucyate) - is said;]
(From agency and also of the principles, one possessing the nature of the principles is thus said. From agency and indeed of wombs, one possessing the nature of the womb is thus said. (12-303-7))
It is said that, due to agency and the principles, one is called as possessing the nature of the principles; likewise, due to agency and the wombs, one is called as possessing the nature of the womb. (12-303-7)
कर्तृत्वात्प्रकृतीनां तु तथा प्रकृतिधर्मिता। कर्तृत्वाच्चापि बीजानां बीजधर्मी तथोच्यते ॥१२-३०३-८॥
kartṛtvāt prakṛtīnāṃ tu tathā prakṛtidharmitā। kartṛtvāc cāpi bījānāṃ bījadharmī tathocyate ॥12-303-8॥
[कर्तृत्वात् (kartṛtvāt) - from agency; प्रकृतीनां (prakṛtīnāṃ) - of the natures; तु (tu) - but; तथा (tathā) - so; प्रकृतिधर्मिता (prakṛtidharmitā) - nature-characteredness; कर्तृत्वात् (kartṛtvāt) - from agency; च (ca) - and; अपि (api) - also; बीजानां (bījānāṃ) - of the seeds; बीजधर्मी (bījadharmī) - seed-charactered; तथा (tathā) - so; उच्यते (ucyate) - is said;]
(From agency of the natures but so nature-characteredness; from agency and also of the seeds, seed-charactered so is said;)
But because of the agency of the natures, so is nature-characteredness; and because of the agency of the seeds, one is said to be seed-charactered in the same way. (12-303-8)
गुणानां प्रसवत्वाच्च तथा प्रसवधर्मवान्। कर्तृत्वात्प्रलयानां च तथा प्रलयधर्मिता ॥१२-३०३-९॥
guṇānāṃ prasavatvācca tathā prasavadharmavān। kartṛtvātpralayānāṃ ca tathā pralayadharmitā ॥12-303-9॥
[गुणानाम् (guṇānām) - of the qualities; प्रसवत्वात् (prasavatvāt) - from the nature of production; च (ca) - and; तथा (tathā) - likewise; प्रसवधर्मवान् (prasavadharmavān) - possessing the property of production; कर्तृत्वात् (kartṛtvāt) - from the agency; प्रलयानाम् (pralayānām) - of dissolutions; च (ca) - and; तथा (tathā) - likewise; प्रलयधर्मिता (pralayadharmitā) - having the property of dissolution;]
(Of the qualities, from the nature of production and likewise possessing the property of production; from the agency of dissolutions and likewise having the property of dissolution.)
Because of the productive nature of the qualities and thus being endowed with the property of production; and because of the agency of dissolutions, likewise being characterized by the property of dissolution. (12-303-9)
बीजत्वात्प्रकृतित्वाच्च प्रलयत्वात्तथैव च। उपेक्षकत्वादन्यत्वादभिमानाच्च केवलम् ॥१२-३०३-१०॥
bījatvāt prakṛtitvāc ca pralayatvāt tathaiva ca। upekṣakatvād anyatvād abhimānāc ca kevalam ॥12-303-10॥
[बीजत्वात् (bījatvāt) - from the state of being a seed; प्रकृतित्वात् (prakṛtitvāt) - from the state of being the original source; च (ca) - and; प्रलयत्वात् (pralayatvāt) - from the state of dissolution; तथैव (tathaiva) - in the same way; च (ca) - and; उपेक्षकत्वात् (upekṣakatvāt) - from the state of being an overseer; अन्यत्वात् (anyatvāt) - from the state of being different; अभिमानात् (abhimānāt) - from the state of self-conceit; च (ca) - and; केवलम् (kevalam) - only;]
(From the state of being a seed, from the state of being the original source, and from the state of dissolution, in the same way and; from the state of being an overseer, from the state of being different, from the state of self-conceit and only.)
Because of being the seed, the original source, and the state of dissolution, as well as being the overseer, being different, and due to self-conceit, it is only so. (12-303-10)
मन्यन्ते यतयः शुद्धा अध्यात्मविगतज्वराः। अनित्यं नित्यमव्यक्तमेवमेतद्धि शुश्रुम ॥१२-३०३-११॥
manyante yatayaḥ śuddhā adhyātmavigatajvarāḥ। anityaṃ nityamavyaktamevametaddhi śuśruma ॥12-303-11॥
[मन्यन्ते (manyante) - they think; यतयः (yatayaḥ) - ascetics; शुद्धाः (śuddhāḥ) - pure; अध्यात्म (adhyātma) - relating to the self; विगत (vigata) - departed; ज्वराः (jvarāḥ) - afflictions; अनित्यं (anityam) - impermanent; नित्यम् (nityam) - eternal; अव्यक्तम् (avyaktam) - unmanifest; एवम् (evam) - thus; एतत् (etat) - this; हि (hi) - indeed; शुश्रुम (śuśruma) - we have heard;]
(They think ascetics pure relating to the self departed afflictions; impermanent eternal unmanifest thus this indeed we have heard.)
The pure ascetics, whose afflictions relating to the self have departed, think thus: 'This is impermanent, eternal, and unmanifest'—indeed, we have heard so. (12-303-11)
अव्यक्तैकत्वमित्याहुर्नानात्वं पुरुषस्तथा। सर्वभूतदयावन्तः केवलं ज्ञानमास्थिताः ॥१२-३०३-१२॥
avyaktaikatvam ity āhur nānātvaṃ puruṣas tathā। sarvabhūtadayāvantaḥ kevalaṃ jñānam āsthitāḥ ॥12-303-12॥
[अव्यक्त (avyakta) - unmanifested; एकत्वम् (ekatvam) - oneness; इति (iti) - thus; आहुः (āhuḥ) - they say; नानात्वम् (nānātvam) - manifoldness; पुरुषः (puruṣaḥ) - person; तथा (tathā) - likewise; सर्वभूत (sarvabhūta) - all beings; दयावन्तः (dayāvantaḥ) - compassionate; केवलम् (kevalam) - only; ज्ञानम् (jñānam) - knowledge; आस्थिताः (āsthitāḥ) - established;]
(Unmanifested oneness thus they say; manifoldness person likewise; all beings compassionate; only knowledge established;)
They say that the unmanifest is oneness, and the person is manifoldness likewise; those who are compassionate to all beings are established only in knowledge. (12-303-12)
अन्यः स पुरुषोऽव्यक्तस्त्वध्रुवो ध्रुवसञ्ज्ञकः। यथा मुञ्ज इषीकायास्तथैवैतद्धि जायते ॥१२-३०३-१३॥
anyaḥ sa puruṣo'vyaktastvadhruvo dhruvasañjñakaḥ। yathā muñja iṣīkāyāstathaivaitaddhi jāyate ॥12-303-13॥
[अन्यः (anyaḥ) - another; सः (saḥ) - he; पुरुषः (puruṣaḥ) - person; अव्यक्तः (avyaktaḥ) - unmanifest; तु (tu) - but; अध्रुवः (adhruvaḥ) - impermanent; ध्रुवसञ्ज्ञकः (dhruvasañjñakaḥ) - called permanent; यथा (yathā) - just as; मुञ्जः (muñjaḥ) - muñja grass; इषीकायाः (iṣīkāyāḥ) - from the reed; तथा (tathā) - so; एव (eva) - indeed; एतत् (etat) - this; हि (hi) - indeed; जायते (jāyate) - is born;]
(Another, he person unmanifest but impermanent called permanent; just as muñja grass from the reed, so indeed this is born.)
There is another person, unmanifest, but impermanent, called permanent; just as the muñja grass is separated from the reed, so indeed is this born. (12-303-13)
अन्यं च मशकं विद्यादन्यच्चोदुम्बरं तथा। न चोदुम्बरसंयोगैर्मशकस्तत्र लिप्यते ॥१२-३०३-१४॥
anyaṃ ca maśakaṃ vidyād anyac ca udumbaraṃ tathā। na ca udumbarasaṃyogair maśakas tatra lipyate ॥12-303-14॥
[अन्यं (anyaṃ) - another; (accusative singular); च (ca) - and; मशकं (maśakaṃ) - mosquito; (accusative singular); विद्यात् (vidyāt) - should know; अन्यत् (anyat) - another; (accusative singular neuter); च (ca) - and; उदुम्बरं (udumbaraṃ) - udumbara tree; (accusative singular); तथा (tathā) - likewise; न (na) - not; च (ca) - and; उदुम्बरसंयोगैः (udumbarasaṃyogaiḥ) - by the conjunctions with udumbara; (instrumental plural); मशकः (maśakaḥ) - mosquito; (nominative singular); तत्र (tatra) - there; लिप्यते (lipyate) - is smeared; is affected;]
(Another and mosquito should know, another and udumbara likewise. Not and by conjunctions with udumbara, mosquito there is smeared.)
One should know another as the mosquito, and another as the udumbara tree likewise. Yet, by the conjunctions with the udumbara, the mosquito there is not affected. (12-303-14)
अन्य एव तथा मत्स्यस्तथान्यदुदकं स्मृतम्। न चोदकस्य स्पर्शेन मत्स्यो लिप्यति सर्वशः ॥१२-३०३-१५॥
anya eva tathā matsyas tathā anyad udakaṃ smṛtam। na ca udakasya sparśena matsyaḥ lipyati sarvaśaḥ ॥12-303-15॥
[अन्य (anya) - other; एव (eva) - indeed; तथा (tathā) - thus; मत्स्यः (matsyaḥ) - fish; तथा (tathā) - thus; अन्यत् (anyat) - another; उदकम् (udakam) - water; स्मृतम् (smṛtam) - is considered; न (na) - not; च (ca) - and; उदकस्य (udakasya) - of water; स्पर्शेन (sparśena) - by the touch; मत्स्यः (matsyaḥ) - fish; लिप्यति (lipyati) - is tainted; सर्वशः (sarvaśaḥ) - in every way;]
(Other indeed thus fish, thus another water is considered. Not and by the touch of water the fish is tainted in every way. (12-303-15))
In the same way, the fish is considered different, and the water is considered different. The fish is not tainted at all by contact with water. (12-303-15)
अन्यो ह्यग्निरुखाप्यन्या नित्यमेवमवैहि भोः। न चोपलिप्यते सोऽग्निरुखासंस्पर्शनेन वै ॥१२-३०३-१६॥
anyo hy agnir ukhā api anyā nityam evam avaihi bhoḥ। na ca upalipyate saḥ agniḥ ukhā saṃsparśanena vai ॥12-303-16॥
[अन्यः (anyaḥ) - another; हि (hi) - indeed; अग्निः (agniḥ) - fire; उखा (ukhā) - fire-pan; अपि (api) - also; अन्या (anyā) - another; नित्यम् (nityam) - always; एवम् (evam) - thus; अवैहि (avaihi) - know; भोः (bhoḥ) - O!; न (na) - not; च (ca) - and; उपलिप्यते (upalipyate) - is smeared; सः (saḥ) - that; अग्निः (agniḥ) - fire; उखा (ukhā) - fire-pan; संस्पर्शनेन (saṃsparśanena) - by contact; वै (vai) - indeed;]
(Another indeed is fire, the fire-pan also is another, always thus know, O! Not and is smeared that fire by contact with the fire-pan indeed (12-303-16))
Truly, fire is different and the fire-pan is also different; always know this, O! The fire is not tainted by contact with the fire-pan (12-303-16)
पुष्करं त्वन्यदेवात्र तथान्यदुदकं स्मृतम्। न चोदकस्य स्पर्शेन लिप्यते तत्र पुष्करम् ॥१२-३०३-१७॥
puṣkaraṃ tv anyad evātra tathānyad udakaṃ smṛtam। na codakasya sparśena lipyate tatra puṣkaram ॥12-303-17॥
[पुष्करम् (puṣkaram) - lotus; तु (tu) - but; अन्यत् (anyat) - other; एव (eva) - indeed; अत्र (atra) - here; तथा (tathā) - likewise; अन्यत् (anyat) - other; उदकम् (udakam) - water; स्मृतम् (smṛtam) - is considered; न (na) - not; च (ca) - and; उदकस्य (udakasya) - of water; स्पर्शेन (sparśena) - by the touch; लिप्यते (lipyate) - is tainted; तत्र (tatra) - there; पुष्करम् (puṣkaram) - lotus;]
(Lotus but other indeed here likewise other water is considered; not and of water by the touch is tainted there lotus;)
Here, the lotus is indeed considered different, and likewise, the water is considered different; there, the lotus is not tainted by the touch of water. (12-303-17)
एतेषां सह संवासं विवासं चैव नित्यशः। यथा तथैनं पश्यन्ति न नित्यं प्राकृता जनाः ॥१२-३०३-१८॥
eteṣāṃ saha saṃvāsaṃ vivāsaṃ caiva nityaśaḥ। yathā tathaīnaṃ paśyanti na nityaṃ prākṛtā janāḥ॥12-303-18॥
[एतेषां (eteṣāṃ) - of these; सह (saha) - together with; संवासं (saṃvāsaṃ) - association; विवासं (vivāsaṃ) - separation; च (ca) - and; एव (eva) - indeed; नित्यशः (nityaśaḥ) - constantly; यथा (yathā) - as; तथा (tathā) - so; एनम् (enam) - him; पश्यन्ति (paśyanti) - see; न (na) - not; नित्यं (nityaṃ) - always; प्राकृता (prākṛtā) - ordinary; जनाः (janāḥ) - people;]
(Of these, together with association and separation indeed constantly, as so him see not always ordinary people.)
Ordinary people do not always see him, whether in constant association or separation with these; only as it is, so they see him. (12-303-18)
ये त्वन्यथैव पश्यन्ति न सम्यक्तेषु दर्शनम्। ते व्यक्तं निरयं घोरं प्रविशन्ति पुनः पुनः ॥१२-३०३-१९॥
ye tvan-yathaiva paśyanti na samyak-teṣu darśanam। te vyaktaṃ nirayaṃ ghoraṃ praviśanti punaḥ punaḥ ॥12-303-19॥
[ये (ye) - those; तु (tu) - but; अन्यथा (anyathā) - otherwise; एव (eva) - indeed; पश्यन्ति (paśyanti) - see; न (na) - not; सम्यक् (samyak) - properly; तेषु (teṣu) - in those; दर्शनम् (darśanam) - perception; ते (te) - they; व्यक्तम् (vyaktam) - manifestly; निरयम् (nirayam) - hell; घोरम् (ghoram) - terrible; प्रविशन्ति (praviśanti) - enter; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(Those but otherwise indeed see not properly in those perception; they manifestly hell terrible enter again again.)
But those who see otherwise and do not perceive properly, they clearly enter the terrible hell again and again. (12-303-19)
साङ्ख्यदर्शनमेतत्ते परिसङ्ख्यातमुत्तमम्। एवं हि परिसङ्ख्याय साङ्ख्याः केवलतां गताः ॥१२-३०३-२०॥
sāṅkhyadarśanam etat te parisaṅkhyātam uttamam। evaṃ hi parisaṅkhyāya sāṅkhyāḥ kevalatāṃ gatāḥ ॥12-303-20॥
[साङ्ख्यदर्शनम् (sāṅkhyadarśanam) - Sāṅkhya philosophy; एतत् (etat) - this; ते (te) - to you; परिसङ्ख्यातम् (parisaṅkhyātam) - fully enumerated; उत्तमम् (uttamam) - excellent; एवं (evaṃ) - thus; हि (hi) - indeed; परिसङ्ख्याय (parisaṅkhyāya) - by enumeration; साङ्ख्याः (sāṅkhyāḥ) - the Sāṅkhyas; केवलताम् (kevalatām) - isolation; गताः (gatāḥ) - have attained;]
(Sāṅkhya philosophy this to you fully enumerated excellent. Thus indeed by enumeration the Sāṅkhyas isolation have attained. (12-303-20))
This excellent Sāṅkhya philosophy has been fully enumerated to you. Thus, indeed, by such enumeration, the Sāṅkhyas have attained isolation. (12-303-20)
ये त्वन्ये तत्त्वकुशलास्तेषामेतन्निदर्शनम्। अतः परं प्रवक्ष्यामि योगानामपि दर्शनम् ॥१२-३०३-२१॥
ye tvan ye tattvakuśalās teṣām etan nidarśanam। ataḥ paraṃ pravakṣyāmi yogānām api darśanam ॥12-303-21॥
[ये (ye) - who; (plural); तु (tu) - but; indeed; अन्ये (anye) - others; तत्त्वकुशलाः (tattvakuśalāḥ) - skilled in reality; तेषाम् (teṣām) - of them; एतत् (etat) - this; निदर्शनम् (nidarśanam) - illustration; अतः (ataḥ) - therefore; from this; परम् (param) - further; beyond; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; योगानाम् (yogānām) - of yogas; अपि (api) - also; दर्शनम् (darśanam) - view; exposition;]
(Who but others skilled in reality, for them this is the illustration; therefore, further, I shall declare also the exposition of yogas. (12-303-21))
But as for those others who are skilled in reality, this is the illustration for them; therefore, I shall now further declare the exposition of the yogas also. (12-303-21)
