मनुष्यत्वाच् च निरयं पर्यायेणोपगच्छति एष एवं द्विजातीनाम् आत्मा वै स गुणैर् वृतः
From humanity, one also attains hell in turn; thus, the soul of twice-born beings, enveloped by qualities, continues.
तेन देवमनुष्येषु निरयं चोपपद्यते ममत्वेनावृतो नित्यं तत्रैव परिवर्तते
By that, among gods and humans, and also in hell, one is born; ever covered by attachment, one revolves there continually.
सर्गकोटिसहस्राणि मरणान्तासु मूर्तिषु य एवं कुरुते कर्म शुभाशुभफलात्मकम्
For thousands of cycles of creation, in forms ending with death, whoever acts thus, with deeds yielding good and evil fruits—
स एवं फलम् आप्नोति त्रिषु लोकेषु मूर्तिमान् प्रकृतिः कुरुते कर्म शुभाशुभफलात्मकम्
He thus obtains the result, embodied in the three worlds; nature performs actions that yield both auspicious and inauspicious fruits.
प्रकृतिश् च तथाप्नोति त्रिषु लोकेषु कामगा तिर्यग्योनिमनुष्यत्वे देवलोके तथैव च
And nature likewise attains, in the three worlds, forms born of desire: in animal wombs, in human existence, and likewise in the realm of the gods.
त्रीणि स्थानानि चैतानि जानीयात् प्राकृतानि ह अलिङ्गप्रकृतित्वाच् च लिङ्गैर् अप्य् अनुमीयते
One should know these three states as natural; and because of the unmanifest nature, they are inferred even by their marks.
तथैव पौरुषं लिङ्गम् अनुमानाद् धि मन्यते स लिङ्गान्तरम् आसाद्य प्राकृतं लिङ्गम् अव्रणम्
In the same way, the mark of manhood is inferred by reasoning; having attained another mark, the natural mark is unblemished.
व्रणद्वाराण्य् अधिष्ठाय कर्माण्य् आत्मनि मन्यते श्रोत्रादीनि तु सर्वाणि पञ्च कर्मेन्द्रियाण्य् अथ
Presiding over the doors of the senses, he considers actions as his own; and all the sense organs, beginning with hearing, are the five organs of action.
रागादीनि प्रवर्तन्ते गुणेष्व् इह गुणैः सह अहम् एतानि वै कुर्वन् ममैतानीन्द्रियाणि ह
Attachments and the like arise here among the qualities, together with the qualities; I, indeed, performing these, consider these sense organs as mine.
निरिन्द्रियो हि मन्येत व्रणवान् अस्मि निर्व्रणः अलिङ्गो लिङ्गम् आत्मानम् अकालं कालम् आत्मनः
He thinks himself devoid of senses, wounded or unwounded; the self, without marks, considers itself as marked, timeless or time-bound.
असत्त्वं सत्त्वम् आत्मानम् अमृतं मृतम् आत्मनः अमृत्युं मृत्युम् आत्मानम् अचरं चरम् आत्मनः
He considers himself as non-being or being, immortal or mortal, deathless or subject to death, unmoving or moving.
अक्षेत्रं क्षेत्रम् आत्मानम् असङ्गं सङ्गम् आत्मनः अतत्त्वं तत्त्वम् आत्मानम् अभवं भवम् आत्मनः
He considers himself as fieldless or as a field, unattached or attached, unreal or real, non-existence or existence.
अक्षरं क्षरम् आत्मानम् अबुद्धत्वाद् धि मन्यते एवम् अप्रतिबुद्धत्वाद् अबुद्धजनसेवनात्
He considers himself as imperishable or perishable, due to lack of understanding; thus, from lack of awakening and association with the unwise.
सर्गकोटिसहस्राणि पतनान्तानि गच्छति जन्मान्तरसहस्राणि मरणान्तानि गच्छति
He passes through thousands of cycles of creation ending in downfall, and thousands of births ending in death.
तिर्यग्योनिमनुष्यत्वे देवलोके तथैव च चन्द्रमा इव कोशानां पुनस् तत्र सहस्रशः
In animal wombs, in human existence, and likewise in the world of the gods, just as the moon among its phases, so again there by the thousands.
नीयते ऽप्रतिबुद्धत्वाद् एवम् एव कुबुद्धिमान् कला पञ्चदशी योनिस् तद् धाम इति पठ्यते
He is led, due to lack of awakening, in just this way, being of distorted understanding; the fifteenth phase is called the womb, that is said to be the abode.
नित्यम् एव विजानीहि सोमं वै षोडशांशकैः कलया जायते ऽजस्रं पुनः पुनर् अबुद्धिमान्
Always understand that Soma is produced by the sixteen parts of the lunar phases; again and again, the unwise is born.
धीमांश् चायं न भवति नृप एवं हि जायते षोडशी तु कला सूक्ष्मा स सोम उपधार्यताम्
But this one is not wise, O king; thus the subtle sixteenth part is to be considered as Soma.
न तूपयुज्यते देवैर् देवान् अपि युनक्ति सः ममत्वं क्षपयित्वा तु जायते नृपसत्तम प्रकृतेस् त्रिगुणायास् तु स एव त्रिगुणो भवेत्
It is not used by the gods, yet it connects even the gods; after destroying possessiveness, O best of kings, it is born. From the nature of the three qualities, it becomes threefold.
अक्षरक्षरयोर् एष द्वयोः संबन्ध इष्यते स्त्रीपुंसयोर् वा संबन्धः स वै पुरुष उच्यते
The connection between the imperishable and the perishable is accepted; or the connection between female and male—this is called the person.
ऋते तु पुरुषं नेह स्त्री गर्भान् धारयत्य् उत ऋते स्त्रियं न पुरुषो रूपं निर्वर्तते तथा
Without the person, here, a woman does not bear offspring; and without the woman, the man does not produce form likewise.
अन्योन्यस्याभिसंबन्धाद् अन्योन्यगुणसंश्रयात् रूपं निर्वर्तयेद् एतद् एवं सर्वासु योनिषु
From their mutual connection and reliance on each other's qualities, form is produced; thus it is in all wombs.
रत्यर्थम् अतिसंयोगाद् अन्योन्यगुणसंश्रयात् ऋतौ निर्वर्तते रूपं तद् वक्ष्यामि निदर्शनम्
Through union for pleasure and mutual reliance on each other's qualities, form is produced in season; I will now speak of an example.
ये गुणाः पुरुषस्येह ये च मातुर् गुणास् तथा अस्थि स्नायु च मज्जा च जानीमः पितृतो द्विज
The qualities of the man here, and likewise the qualities of the mother—bone, sinew, and marrow—we know to come from the father, O twice-born.
त्वङ्मांसशोणितं चेति मातृजान्य् अनुशुश्रुम एवम् एतद् द्विजश्रेष्ठ वेदशास्त्रेषु पठ्यते
And skin, flesh, and blood, we have heard, are born from the mother; thus it is, O best of the twice-born, as is taught in the Vedic scriptures.
प्रमाणं यच् च वेदोक्तं शास्त्रोक्तं यच् च पठ्यते वेदशास्त्रप्रमाणं च प्रमाणं तत् सनातनम्
Whatever authority is stated in the Vedas, and whatever is taught in the scriptures, the authority of the Vedas and scriptures is the eternal authority.
एवम् एवाभिसंबन्धौ नित्यं प्रकृतिपूरुषौ यच् चापि भगवंस् तस्मान् मोक्षधर्मो न विद्यते
Thus, the connection of nature and person is always so; and, O blessed one, therefore the law of liberation does not exist.
अथवानन्तरकृतं किंचिद् एव निदर्शनम् तन् ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्य् असि सर्वदा
Or else, if there is some other example made internally, tell me that truly, for you are always directly perceiving.
मोक्षकामा वयं चापि काङ्क्षामो यद् अनामयम् अजेयम् अजरं नित्यम् अतीन्द्रियम् अनीश्वरम्
We, desiring liberation, also long for that which is free from disease, unconquerable, ageless, eternal, beyond the senses, and without a lord.
यद् एतद् उक्तं भवता वेदशास्त्रनिदर्शनम् एवम् एतद् यथा वक्ष्ये तत्त्वग्राही यथा भवान्
What has been spoken by you as an example from the Vedic scriptures is indeed so; as I will explain, you are a knower of truth, just as you are.