- Karika 01
duḥkhatrayābhighātāt jijñāsā tadapaghātake hetau। dr̥ṣṭe sā'pārthā cen naikāntātyantato'bhāvāt ॥1॥
Having experienced misery from three types of abominable events, the desire to inquire into the cause of such accidents arise. If it is said such an inquiry is futile, it is not true! Other means to achieve such an end with certainty are found to be inadequate.
- Karika 02
dr̥ṣṭavadānuśravikaḥ sa hyaviśuddhikṣayātiśayayuktaḥ। tadviparītaḥ śreyān vyaktāvyaktajñavijñānāt ॥2॥
It is observed, the practises from the Vedas when prescribed in excess, do not result in the elimination of impurities. Otherwise, they bring wellbeing with the discriminative knowledge of the manifest, the un-manifest, and the knower.
- Karika 03
mūlaprakr̥tiravikr̥tirmahadādyāḥ prakr̥tivikr̥tayaḥ sapta। ṣoḍaśakastu vikāro na prakr̥tirna vikr̥tiḥ puruṣaḥ ॥3॥
The original material universe, the prakruti, the root, is non-defective. ‘Mahat’ and others, seven in total, are its natural deformations (vikruti). Their further defective transformations (vikara) are sixteen. There is no defective transformation to the being, the purusha, and is different from material universe.
- Karika 04
dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt। trividhaṁ pramāṇamiṣṭaṁ prameyasiddhiḥ pramāṇāddhi ॥4॥
Three types of well-established evidential proof are direct perception, inference, and trustworthy statements from dear ones. The evidence is desired, as establishing hypothesis is possible only through evidential proof.
- Karika 05
prativiṣayādhyavasāyo dr̥ṣṭaṁ trividhamanumānamākhyātam। talliṅgaliṅgi pūrvakamāptaśrutirāptavacanaṁ tu ॥5॥
Ascertainment of each topic is direct perception. Inference is described to be of three types. They are (a) unique form accompanied by its distinguished mark, (b) hearing from trustworthy sources and (c) statements from trustworthy sources.
- Karika 06
sāmānyatastu dr̥ṣṭādatīndriyāṇāṁ pratītiranumānāt। tasmādapicāsiddhaṁ parōkṣamāptāgamāt siddham ॥6॥
Ordinary topics are grasped through direct perception. But for those topics that are beyond the grasp of senses, precedence is to establish them through inference. When it cannot be established even through inference, it is beyond human intellect. Then it is established through trustworthy scriptures.
- Karika 07
atidūrāt sāmīpyādindriyaghātān manō'navasthānāt। saukṣmyāt vyavadhānādabhibhavātsamānābhihārāñca ॥7॥
Even those that are far can impact the senses and mind that are near, as mind and senses are unsteady and subtle by nature. Examples include being obstructed (from view) and being dis-respected, which results in losing balance.
- Karika 08
saukṣmyātadanupalabdhirnābhāvāt kāryatastadupalabdhēḥ। mahadādi tacca kāryaṁ prakr̥tisvarūpaṁ virūpaṁ ca ॥8॥
Because of subtlety, 'Mahat' and others are difficult to comprehend, not because it does not exist. 'Mahat' and others can be grasped from its activities. Its activities are nothing but manifestations of Prakrti’s natural and distorted forms.
- Karika 09
asadakaraṇādupādānagrahaṇāt sarvasaṁbhavābhāvāt। śaktasya śakyakaraṇāt kāraṇabhāvācca satkāryam ॥9॥
Non-existent reality (asat) has no instrument to cause; all possibilities of grasping the supporting material being deficient. Existent reality (sat) comes into being, the competent having the competent instrumental cause, and that cause expressing.
- Karika 10
hētumadanityamavyāpi sakriyamanēkamāśritaṁ liṅgam। sāvayavaṁ paratantraṁ vyaktaṁ viparītamavyaktam ॥10॥
The manifest comes into being by the cause, is temporary, limited in space, active, sheltered by many, with a physical body, and dependent. The other extreme is the un-manifest.
- Karika 11
triguṇamavivēki viṣayaḥ sāmānyamacētanaṁ prasavadharmi। vyaktaṁ tathā pradhānaṁ tadviparītastathā ca pumān ॥11॥
The manifest has three qualities (satwa, rajas, tamas), has no discriminative knowledge of the topics, is common, without spirit, and being born according to their nature (dharma) from primary principle (pradhana). Its extreme opposite is the 'Purusha'.
- Karika 12
prītyaprītiviṣādātmakāḥ prakāśapravr̥tti1niyamārthāḥ। anyōnyābhibhavāśrayajananamithunavr̥ttayaśca guṇāḥ ॥12॥
The qualities with their varied overpowering, sheltering, being born, and coupling activities (vr̥ttayaḥ) result in illuminating and law-abiding tendencies (pravr̥tti) that are dear, not so dear, and regrettable.
- Karika 13
sattvaṁ laghu prakāśakamiṣṭamupaṣṭambhakaṁ calaṁ ca rajaḥ। guru varaṇakamēva tamaḥ pradīpavaccārthatō vr̥ttiḥ ॥13॥
The 'satva' is light, bright, and desirable. Exciting and swiftly moving is the 'rajas'. That only is the 'tamas' which is heavy and enveloping. These qualities illuminate like a lamp and give purpose to the volitions.
- Karika 14
avivēkyādēssiddhistraiguṇyāttadviparyayābhāvāt। kāraṇaguṇātmakatvātkāryasyāvyaktamapi siddham ॥14॥
In the unintelligent body, achievements arise from the three qualities because of their deficiency and opposing nature. Thus, qualities are the cause of activities. Hence, the un-manifest nature of the soul is established.
- Karika 15
bhēdānāṁ parimāṇāt samanvayācchaktitaḥ pravr̥ttēśca। kāraṇakāryavibhāgādavibhāgādvaiśvarūpasya ॥15॥
The differences arise due to integration of the resulting effects, as per their respective strengths, driven by tendencies, its cause, and acts, by dividing the undivided universal form.
- Karika 16
kāraṇamastyavyaktaṁ pravartatē triguṇataḥ samudayācca। pariṇāmataḥ salilavat pratipratiguṇāśrayaviśēṣāt ॥16॥
The cause exists in the un-manifest, that instigates the combination of three qualities. Varied multiple effects flow with ease, specially sheltered in the qualities.
- Karika 17
saṅghātaparārthatvāttriguṇādiviparyayādadhiṣṭhānāt। puruṣō'sti bhōktr̥bhāvāt kaivalyārthaṁ pravr̥ttēśca ॥17॥
The manifestation happens by the deformities of the three qualities, for the sake of, and supported by, the other. Hence, the Purusha exists as an enjoyer, driven by its tendencies, with the purpose of getting liberated.
- Karika 18
jananamaraṇakaraṇānāṁ pratiniyamādayugapatpravr̥ttēśca। puruṣabahutvaṁ siddhaṁ traiguṇyaviparyayāccaiva ॥18॥
The birth and death of each (person) by law is not simultaneous as its cause is driven by tendencies resulting in deformations of the three qualities. Hence (as it is not simultaneous), the multiplicity of the Purusha is established.
- Karika 19
tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya। kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥19॥
Based on that (multiplicity of beings) and deformations (of three qualities) we can establish the Purusha as a witness. It also establishes the Purusha's eligibility to liberation, intermediary nature, the observer, and not the doer feeling.
- Karika 20
tasmāttatsaṁyōgādacētanaṁ cētanāvadiva liṅgam। guṇakartr̥tvē ca tathā kartēva bhavatyudāsīnaḥ ॥20॥
Therefore, by its union, the body without spirit gets recognized as living and with spirit. Because of Purusha's indifferent and lethargic nature, he gets recognized as a doer, though qualities are the instruments.
- Karika 21
puruṣasya darśanārthaṁ kaivalyārthaṁ tathā pradhānasya। paṅgvandhavadubhayōrapi saṁyōgastatkr̥taḥ sargaḥ ॥21॥
To show and give the experience and for the sake of its liberation, Purusha's union with Prakriti was formed by the natural creation, similar to the union of the crippled with the blind who complement each other.
- Karika 22
prakr̥tērmahāṁstatō'haṅkārastasmādgaṇaśca ṣōḍaśakaḥ। tasmādapi ṣōḍaśakātpañcabhyaḥ pañca bhūtāni ॥22॥
From the manifested material universe (prakr̥ti) comes the great (mahan); from the great comes the ego (ahaṅkāraḥ); then from ego the set of sixteen. From that sixteen, specifically from the five, comes five elements.
- Karika 23
adhyavasāyō buddhirdharmō jñānaṁ virāga aiśvaryam। sāttvikamētadrūpaṁ tāmasamasmādviparyastam ॥23॥
The determination or perseverance is intelligence (buddhi). Dharma, knowledge, dispassion, and wealth are its manifestations when saatwik quality is dominant. Reverse is true when tamasik quality dominates.
- Karika 24
abhimānō'haṅkārastasmād dvividhaḥ pravartatē sargaḥ। ēkādaśakaśca gaṇastanmātra pañcakaścaiva ॥24॥
The attachment to self is the ego (ahaṅkāraḥ). From it emerge two-fold tendencies at the time of creation. The eleven and the sets of five sensations (tanmātra).
- Karika 25
sāttvikaikādaśakaḥ pravartatē vaikr̥tādahaṅkārāt। bhūtādēstanmātraḥ satāmasastaijasādubhayam ॥25॥
From the various deformations of the ego driven by sāttvik qualities evolve the eleven. The elements evolve from sensations (tanmātra) driven by the tāmasa quality. The rājas quality drives both (the eleven and five sensations).
- Karika 26
buddhīndriyāṇiścakṣuḥ śrōtraghrāṇarasanatvagākhyāni। vākpāṇipādapāyūpasthānkarmēndriyānyāhuḥ ॥26॥
Eyes, ears, nose, tongue, and skin are called the indriyas of intelligence (buddhiḥ indriyāṇi). Speech, hands, feet, organs of excretion and reproduction are said to be indriyas of action (karma indriyāṇi).
- Karika 27
ubhayātmakamatra manaḥ saṅkalpakamindriyaṁ ca sādharmyāt। guṇapariṇāmaviśēṣānnānātvaṁ bāhyabhēdāśca ॥27॥
Both the nature exists in the mind (to sense and to act), hence it is the Indriya of determination (saṅkalpakam indriyaṁ). Special effects of qualities (satwa, rajas, tamas) as per their dharma results in many fold variations, as well as differences in the external appearance.
- Karika 28
śabdādiṣu pañcānāmālōcanamātramiṣyatē vr̥ttiḥ। vacanādānaviharaṇōtsargānandāśca pañcānām ॥28॥
Mental acts to sense sound and others, five in number, happen by thinking alone. Similarly, speech, manipulation, movement, excretion, and (sexual) pleasure are also five in number.
- Karika 29
svālakṣaṇyaṁ vr̥ttistrayasya saiṣā bhavatyasāmānyā। sāmānyakaraṇavr̥ttiḥ prāṇādyā vāyavaḥ pañca ॥29॥
Having their own characteristics, the mental acts are of three types (satwa, rajas, tamas). They only transform to become common and uncommon instruments of the volition such as life forces (prāṇa), five in number.
- Karika 30
yugapaccatuṣṭayasya tu vr̥ttiḥ kramaśaśca tasya nirdiṣṭā। dr̥ṣṭē tathāpyadr̥ṣṭē trayasya tatpūrvikā vr̥ttiḥ ॥30॥
The mental acts (vr̥ttiḥ) are produced by the simultaneous functioning of the four (intellect, ego, mind, and senses) directed by what are sensed and not sensed, influenced by the three qualities based on previous mental acts (vr̥ttiḥ).
- Karika 31
svāṁ svāṁ pratipadyantē parasparākūtahētukāṁ vr̥ttim। puruṣārthaiva hēturna kēnacitkāryatē karaṇam ॥31॥
Various causes express themselves in a mutually cooperative way to produce mental acts for the sake of the purusha only. At no point in time the instruments become the causes of acts.
- Karika 32
karaṇaṁ trayōdaśavidhaṁ tadāharaṇadhāraṇaprakāśakaram। kāryaṁ ca tasya daśadhāhāryaṁ dhāryaṁ prakāśyaṁ ca ॥32॥
Instruments are of thirteen types. They grasp, wear, and illuminate. Their acts are tenfold grasping, wearing, and illuminating.
- Karika 33
antaḥkaraṇaṁ trividhaṁ daśadhā bāhyaṁ trayasya viṣayākhyam। sāmpratakālaṁ bāhyaṁ trikālamābhyantaraṁ karaṇam ॥33॥
Internal instruments are of three kinds, and external instruments are tenfold reflecting the topics of the three. External instruments operate only at present time. Internal instruments operate at all three times.
- Karika 34
buddhīndriyāṇi tēṣāṁ pañca viśēṣāviśēṣaviṣayāṇi। vāgbhavati śabdaviṣayā śēṣāṇi tu pañcaviṣayāṇi ॥34॥
Activities of the five senses result in special and not so special subjects. Speech becomes sound, and similarly the remaining, resulting in five types of subjects.
- Karika 35
sāntaḥkaraṇā buddhiḥ sarvaṁ viṣayamavagāhatē yasmāt। tasmāt trividhaṁ karaṇaṁ dvāri dvārāṇi śēṣāṇi ॥35॥
Intelligence along with other internal instruments comprehends all the subjects as it is fed. So, the three types of instruments are like main gates to the rest of the remaining gates.
- Karika 36
ētē pradīpakalpāḥ parasparavilakṣaṇā guṇaviśēṣāḥ। kr̥tsnaṁ puruṣasyārthaṁ prakāśya buddhau prayacchanti ॥36॥
These (instruments) having various special and opposing qualities tries to illuminate the intellect, like a lamp, for the sake of the purusha.
- Karika 37
sarvaṁ pratyupabhōgaṁ yasmātpuruṣasya sādhayati buddhiḥ। saiva ca viśinaṣṭi punaḥ pradhānapuruṣāntaraṁ sūkṣmam ॥37॥
It is the intellect that accomplishes all the experiences for the sake of the purusha. Thus, only it can differentiate the difference between the material universe and the purusha, which is subtle.
- Karika 38
tanmātrāṇyaviśēṣāstēbhyō bhūtāni pañca pañcabhyaḥ। ētē smr̥tā viśēṣāḥ śāntā ghōrāśca mūḍhāśca ॥38॥
The five not so distinct sensations (tanmātrāṇi) distinguish the five gross elements as peaceful, agitated, and dull, with the aid of memory.
- Karika 39
sūkṣmā mātāpitr̥jāḥ saha prabhūtaistridhā viśēṣāḥ syuḥ। sūkṣmāstēṣāṁ niyatā mātāpitr̥jā nivartantē ॥39॥
The subtle one (purusha) having been born to mother and father, combined with the great elements, becomes distinguishable three-fold. The same subtle one (purusha) born to mother and father, being restrained, leaves (after death).
- Karika 40
pūrvōtpannamasaktaṁ niyataṁ mahadādisūkṣmaparyantam। saṁsarati nirupabhōgaṁ bhāvairadhivāsitaṁ liṅgam ॥40॥
Having existed before creation, being indifferent, controlling Mahat and other subtle principles, flows together till the end, without having the desire to enjoy, residing in physical bodies.
- Karika 41
citraṁ yathāśrayamr̥tē sthāṇvādibhyō vinā yathā chāyā। tadvadvivinā viśēṣairna tiṣṭhati nirāśrayaṁ liṅgam ॥41॥
The way wall painting cannot be sheltered without the nail, shadow cannot exist without the principal object, similarly, without being sheltered (by the GOD) the physical body cannot stand.
- Karika 42
puruṣārthahētukamidaṁ nimittanaimittikaprasaṅgēna। prakr̥tērvibhutvayōgānnaṭavad vyavatiṣṭhatē liṅgam ॥42॥
In union with material universe (prakr̥teḥ) the physical body displays lordship and acts in different roles for the sake of Purusha, driven by the instrumental and special causes.
- Karika 43
sāṁsiddhikāśca bhāvāḥ prākr̥tikā vaikr̥tāśca dharmādyāḥ। dr̥ṣṭāḥ karaṇāśrayiṇaḥ kāryāśrayiṇaśca kalalādyāḥ ॥43॥
Being produced from existent, the persons dispositions are natural and deformative as well based on their respective dharma. It is seen that the embryo takes shelter at instruments, and it takes shelter at acts as well.
- Karika 44
dharmēṇa gamanamūrdhvaṁ gamanamadhastādbhavatyadharmēṇa। jñānēna cāpavargō viparyayādiṣyatē bandhaḥ ॥44॥
While one goes upward because of the dharma, downward movement happens because of the acts opposed to dharma. From knowledge comes the release, while wrong knowledge results in the bondage.
- Karika 45
vairāgyātprakr̥tilayaḥ saṁsārō bhavati rājasādrāgāt। aiśvaryādavighātō viparyayāttadviparyāsaḥ ॥45॥
From dispassion comes the dissolution of prakriti. By dwelling in social and family affairs comes the rajasic passion. The wealth results in non-obstruction while the contrary results in despair.
- Karika 46
ēṣa pratyayasargō viparyayāśaktituṣṭisiddhyākhyaḥ। guṇavaiṣamyavimardāttasya ca bhēdāstu pañcāśat ॥46॥
These various determinations like despair, weakness, complacency, perfection, and others are born from the mixture of qualities in various proportions. They are classified into fifty types.
- Karika 47
pañcaviparyayabhēdāḥ bhavantyaśaktēśca karaṇavaikalyāt। aṣṭāviṁśatibhēdā tuṣṭirnavadhāṣṭadhā siddhiḥ ॥47॥
Misunderstanding is of five types. Weakness due to impairment of instruments is of twenty-eight types. Complacency is of nine different types. Perfection is of eight types.
- Karika 48
bhēdastamasō'ṣṭavidhō mōhasya ca daśavidhō mahāmōhaḥ। tāmisrō'ṣṭādaśadhā tathā bhavatyandhatāmisraḥ ॥48॥
(Five misunderstandings are further elaborated here.) Variations of wrong knowledge are eight, and also that of attachment. Ten types are passions. Hatred is of eighteen types, and so also are types of blind attachment to life.
- Karika 49
ēkādaśēndriyavadhāḥ saha buddhivadhairaśaktiruddiṣṭā। saptadaśavadhā buddhērviparyayāttuṣṭisiddhīnām ॥49॥
Twenty eight types of weakness or incapacity are elaborated. Eleven types are produced by injury to Indiriyas. Injuries to intellect are of seventeen types. They are inversion of nine complacencies and eight perfections.
- Karika 50
ādhyātmikāścatasraḥ prakr̥tyupādānakālabhāgyākhyāḥ। bāhyā viṣayōparamātpañcca nava tuṣṭayō'bhimatāḥ ॥50॥
Nine types of complacencies are elaborated. Topics related to soul are said to be four: innate nature, supporting matter, time, and luck. Indifference to external topics is five (corresponding to five senses).
- Karika 51
ūhaḥ śabdō'dhyayanaṁ duḥkhavighātāstrayaḥ suhr̥tprāptiḥ। dānaṁ ca siddhayō'ṣṭau siddhēḥ pūrvō'ṅkuśastrividhaḥ ॥51॥
Reasoning, understanding of words, study, prevention of three types of pain, acquisition of friendly relation, and charity, are eight perfections. The three topics mentioned before perfection (i.e misunderstanding, weakness, and complacency) act as restraints.
- Karika 52
na vinā bhāvairliṅgaṁ na vinā liṅgēna bhāvanirvr̥ttiḥ। liṅgākhyō bhāvākhyastasmāddvēvidhāḥ pravartatē sargaḥ ॥52॥
Without emotions there can be no physical body. Without the physical body there can be no emotions. Therefore, driven by both emotions and physical body proceeds the two-fold creation.
- Karika 53
aṣṭavikalpō daivastairyagyōnaśca pañcadhā bhavati। mānuṣyaścaikavidhaḥ samāsatō'yaṁ bhautikaḥ sargaḥ ॥53॥
Gods are of eight kinds. Five types are born in the womb. Among them one kind is that of the humans. Such is the creation of beings.
- Karika 54
ūrdhvaṁ sattvaviśālastamōviśālaśca mūlataḥ sargaḥ। madhyē rajōviśālō brahmādistambaparyantaḥ ॥54॥
The Satva quality is dominant at higher regions, the tamas at neither region, and the rajas quality is dominant in the middle. Such is the state across the vast expanse of the universe.
- Karika 55
tatra jarāmaraṇakr̥taṁ duḥkhaṁ prāpnōti cētanaḥ puruṣaḥ। liṅgasyāvinivr̥ttēstasmādduḥkhaṁ svabhāvēna ॥55॥
There the spirit purusha obtains sorrow due to old age and death. Till the physical body ceases sorrow born from it is but natural.
- Karika 56
ityēṣaḥ prakr̥tikr̥tō mahadādiviśēṣabhūtaparyantaḥ। pratipuruṣavimōkṣārthaṁ svārthaiva parārthārambhaḥ ॥56॥
Thus, the prakriti, the material cause, creates mahat, the ego, and other special elements for the sake of liberation of each purusha. Though it appears to start because of self-interest, it is for the sake of others.
- Karika 57
vatsavivr̥ddhinimittaṁ kṣīrasya yathā pravr̥ttirajñasya। puruṣavimōkṣanimittaṁ tathā pravr̥ttiḥ pradhānasya ॥57॥
For the sake of nourishing the child milk flows without intelligence. Similarly, the pradhana, the unmanifest material cause, provides the instigation to act for the sake of liberation of the purusha.
- Karika 58
autsukyanivr̥ttyarthaṁ yathā kriyāsu pravartatē lōkaḥ। puruṣasya vimōkṣārthaṁ pravartatē tadvadavyaktam ॥58॥
The world engages in activities to overcome curiosity. Similarly for the sake of the liberation of the purusha, the un-manifest engages.
- Karika 59
raṅgasya darśayitvā nivartatē nartakī yathā nr̥tyāt। puruṣasya tathātmānaṁ prakāśya vinivartatē prakr̥tiḥ ॥59॥
The dancer exhibiting herself returns from the stage after the performance. Similarly, the prakruthi returns after illuminating the ātman (the God) to the purusha (the being).
- Karika 60
nānāvidhairupāyairupakāriṇyanupakāriṇaḥ puṁsaḥ। guṇavatyaguṇasya satastasyārthamapārthakaṁ carati ॥60॥
She, possessing qualities, provides different varieties of tactical solutions, some beneficial some not so beneficial to the being, who is devoid of the qualities. As a result, his material well-being and non-well-being happens.
- Karika 61
prakr̥tēḥ sukumārataraṁ na kiñcidastīti mē matirbhavati। yā dr̥ṣṭāsmīti punarna darśanamupaiti puruṣasya ॥61॥
Well cared for by prakriti like a prince, my intellect concludes – "Not much exists to be seen". Having observed thus, "I wish not to be seen again by purusha", so concludes Prakriti.
- Karika 62
tasmānna badhyatē'ddhā na mucyatē nāpi saṁsarati puruṣaḥ। saṁsarati badhyatē mucyatē ca nānāśrayā prakr̥tiḥ ॥62॥
Thereafter, certainly the Purusha is neither bound, nor released, nor transmigrated. That Prakruti transmigrates, is bound, is released, and is the supporter of many.
- Karika 63
rūpaiḥ saptabhirēva tu badhnātyātmānamātmanā prakr̥tiḥ। saiva ca puruṣārthaṁ prati vimōcayatyēkarūpēṇa ॥63॥
Through seven types of forms Prakrti binds herself to the being. She, with the intention of serving the end goal of the Purusha, liberates in only one form.
- Karika 64
ēvaṁ tattvābhyāsānnāsti na mē nāhamityapariśēṣam। aviparyayādviśuddhaṁ kēvalamutpadyatē jñānam ॥64॥
By practising principles this way - "does not exist", "not mine", "not me", "what remains beyond?""; one and only special knowledge, the 'kevalam-jñānam', is produced that is free from error of judgement.
- Karika 65
tēna nivr̥ttaprasavāmarthavaśāt saptarūpavinivr̥ttām। prakr̥tiṁ paśyati puruṣaḥ prēkṣakavadavasthitaḥ svasthaḥ ॥65॥
From such special knowledge, by restraining the flow, by gaining understanding, by detaching from seven types of forms, purusha looks at prakriti like a spectator, seated undisturbed.
- Karika 66
dr̥ṣṭā mayētyupēkṣaka ēkō dr̥ṣṭāhamityuparamatyanyā। sati saṁyōgē'pi tayōḥ prayōjanaṁ nāsti sargasya ॥66॥
"She is seen by me" - thus he thinks with indifference; "the one has seen me" - thus she withdraws from the other. In this way they both continue to exist together, even though the purpose of them coming together at the time of creation has ceased.
- Karika 67
samyagjñānādhigamādhdarmādīnāmakāraṇaprāptau। tiṣṭhati saṁskāravaśāccakrabhramavaddhr̥taśarīraḥ ॥67॥
After attainment of perfect knowledge dharma and other principles will not have the capacity to cause further impressions. But the soul continues to stay in the living body due to the influence of past impressions, like the wheel already set in motion.
- Karika 68
prāptē śarīrabhēdē caritārthatvātpradhānavinivr̥ttau। aikāntikamātyantikamubhayaṁ kaivalyamāpnōti ॥68॥
When time comes, it escapes from the body with a rupture as unmanifest material cause, the pradhana, withdraws itself. Having reached the goal that is both absolute and imperishable, it attains liberation.
- Karika 69
puruṣārthajñānamidaṁ guhyaṁ paramarṣiṇā samākhyātam। sthityutpattipralayāścintyantē yatra bhūtānām ॥69॥
For the sake of attaining the ultimate goal of human life, this subtle and secret knowledge is explained by the great sage. The creation, the sustenance, and the dissolution of beings are contemplated here.
- Karika 70
ētat pavitramagryaṁ munirāsurayē'nukampayā pradadau। āsurirapi pañcaśikhāya tēna ca bahudhākr̥taṁ tantram ॥70॥
This sacred and highest knowledge was imparted by the sage to Asuri out of compassion. Asuri taught this to Panchashikha. From him this tactical system was propagated widely.
- Karika 71
śiṣyaparamparayāgatamīśvarakr̥ṣṇēna sa caitadāryābhiḥ। saṁkṣiptamāryamatinā samyagvijñāya siddhāntam ॥71॥
This doctrine which has come down through the succession of disciples, after understanding well, is composed in abridged form by Iswara Krishna, who is of well-behaved intellect.
- Karika 72
सप्तत्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य षष्टितन्त्रस्य। आख्यायिकाविरहिताः परवादविवर्जिताश्चाऽपि ॥७२॥
These seventy verses truly explain what is understood by the composition of "Shashti-tantrum" (Six sectioned aphorisms of Sankhya tactical system written by sage Kapila); but leaves aside the demolition of other doctrines.
