धार्यते हि त्वया ग्रन्थ उभयोर् वेदशास्त्रयोः न च ग्रन्थस्य तत्त्वज्ञो यथातत्त्वं नरेश्वर
The text is indeed held by you from both the Vedas and the scriptures; but the one who knows the truth of the text is not as the king.
यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः न च ग्रन्थार्थतत्त्वज्ञस् तस्य तद्धारणं वृथा
He who is devoted to holding the text in the Vedas and the scriptures, but does not know the true meaning of the text, his holding is in vain.
भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः यस् तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थागमो वृथा
He bears the burden, but does not know the meaning of the text; but he who knows the true meaning of the text, his acquisition of the text is not in vain.
ग्रन्थस्यार्थं स पृष्टस् तु मादृशो वक्तुम् अर्हति यथातत्त्वाभिगमनाद् अर्थं तस्य स विन्दति
One who is asked about the meaning of the text should speak, like me, for by approaching the truth, he finds its meaning.
न यः समुत्सुकः कश्चिद् ग्रन्थार्थं स्थूलबुद्धिमान् स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात्
No one who is eager for the meaning of the text but possesses only a coarse intellect—how can someone of dull understanding expound the scripture with certainty?
अज्ञात्वा ग्रन्थतत्त्वानि वादं यः कुरुते नरः लोभाद् वाप्य् अथवा दम्भात् स पापी नरकं व्रजेत्
A man who, without knowing the true principles of the scripture, engages in debate—whether out of greed or hypocrisy—such a sinner will go to hell.
निर्णयं चापि च्छिद्रात्मा न तद् वक्ष्यति तत्त्वतः सो ऽपीहास्यार्थतत्त्वज्ञो यस्मान् नैवात्मवान् अपि
And one whose judgment is flawed will not speak the truth of the matter; for he, lacking knowledge of the true meaning here, is not truly self-possessed.
तस्मात् त्वं शृणु राजेन्द्र यथैतद् अनुदृश्यते यथा तत्त्वेन सांख्येषु योगेषु च महात्मसु
Therefore, O king of kings, listen as it is observed here, as it truly is among the great souls in Sāṃkhya and Yoga.
यद् एव योगाः पश्यन्ति सांख्यं तद् अनुगम्यते एकं सांख्यं च योगं च यः पश्यति स बुद्धिमान्
Whatever the Yogis perceive, that is followed by Sāṃkhya; he who sees Sāṃkhya and Yoga as one is truly wise.
त्वङ् मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च एतद् ऐन्द्रियकं तात यद् भवान् इत्थम् आत्थ माम्
Skin, flesh, blood, fat, bile, marrow, bone, and sinew—these, O dear one, are the bodily elements you have thus described to me.
द्रव्याद् द्रव्यस्य निर्वृत्तिर् इन्द्रियाद् इन्द्रियं तथा देहाद् देहम् अवाप्नोति बीजाद् बीजं तथैव च
From substance arises substance; likewise, from sense arises sense. From body, body is obtained; and from seed, seed, in the same way.
निरिन्द्रियस्य बीजस्य निर्द्रव्यस्यापि देहिनः कथं गुणा भविष्यन्ति निर्गुणत्वान् महात्मनः
For a being without senses or formless, how can qualities arise? Because of the absence of qualities, O great one, they cannot exist.
गुणा गुणेषु जायन्ते तत्रैव विरमन्ति च एवं गुणाः प्रकृतिजा जायन्ते न च यान्ति च
Qualities arise in qualities and there alone they cease; thus, qualities born of nature arise and also dissolve.
त्वङ् मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च अष्टौ तान्य् अथ शुक्रेण जानीहि प्राकृतेन वै
Skin, flesh, blood, fat, bile, marrow, bone, and sinew—these eight, know that they are produced by the natural seed.
पुमांश् चैवापुमांश् चैव स्त्रीलिङ्गं प्राकृतं स्मृतम् वायुर् एष पुमांश् चैव रस इत्य् अभिधीयते
The masculine and the non-masculine, and the feminine are called natural forms; this wind is masculine, and sap is said to be so as well.
अलिङ्गा प्रकृतिर् लिङ्गैर् उपलभ्यति सात्मजैः यथा पुष्पफलैर् नित्यं मूर्तं चामूर्तयस् तथा
Unmanifest nature is perceived through its manifest signs, just as the formless is known by its forms, like flowers and fruits are always known by their presence.
एवम् अप्य् अनुमानेन स लिङ्गम् उपलभ्यते पञ्चविंशतिकस् तात लिङ्गेषु नियतात्मकः
In the same way, by inference, its sign is perceived; the self, consisting of twenty-five principles, is established in these signs, O dear one.
अनादिनिधनो ऽनन्तः सर्वदर्शनकेवलः केवलं त्व् अभिमानित्वाद् गुणेषु गुण उच्यते
Beginningless, endless, infinite, the one who is pure vision alone—only due to identification with qualities is he called 'possessor of qualities.'
गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः तस्माद् एवं विजानन्ति ये जना गुणदर्शिनः
Qualities exist in the one who possesses qualities; how can there be qualities in the one without qualities? Therefore, those who see qualities understand thus.
यदा त्व् एष गुणान् एतान् प्राकृतान् अभिमन्यते तदा स गुणवान् एव गुणभेदान् प्रपश्यति
When he identifies with these natural qualities, then he is indeed the possessor of qualities and perceives the distinctions among them.
यत् तद् बुद्धेः परं प्राहुः सांख्ययोगं च सर्वशः बुध्यमानं महाप्राज्ञाः प्रबुद्धपरिवर्जनात्
That which is said to be beyond the intellect, and Sāṃkhya and Yoga in their entirety, the great wise know as that which is to be understood, by the abandonment of what is awakened.
अप्रबुद्धं यथा व्यक्तं स्वगुणैः प्राहुर् ईश्वरम् निर्गुणं चेश्वरं नित्यम् अधिष्ठातारम् एव च
Just as the unawakened manifest is said to be the Lord by its own qualities, so too the Lord is always without qualities, the true ruler.
प्रकृतेश् च गुणानां च पञ्चविंशतिकं बुधाः सांख्ययोगे च कुशला बुध्यन्ते परमैषिणः
The wise, skilled in Sāṃkhya and Yoga, understand the twenty-five principles of nature and its qualities, seeking the highest truth.
यदा प्रबुद्धम् अव्यक्तम् अवस्थातननीरवः बुध्यमानं न बुध्यन्ते ऽवगच्छन्ति समं तदा
When the unmanifest, awakened and silent, abides without movement, those who are themselves awakening do not perceive it equally.
एतन् निदर्शनं सम्यङ् न सम्यग् अनुदर्शनम् बुध्यमानं प्रबुध्यन्ते द्वाभ्यां पृथग् अरिंदम
This is a proper illustration, but not a perfect demonstration; those who are awakening perceive it differently from those who are fully awakened, O subduer of foes.
परस्परेणैतद् उक्तं क्षराक्षरनिदर्शनम् एकत्वम् अक्षरं प्राहुर् नानात्वं क्षरम् उच्यते
This has been spoken of as the illustration of the perishable and the imperishable; the wise declare unity as imperishable, and diversity as perishable.
पञ्चविंशतिनिष्ठो ऽयं तदा सम्यक् प्रचक्षते एकत्वदर्शनं चास्य नानात्वं चास्य दर्शनम्
Established in the twenty-five, one then rightly declares: its vision is unity, and its vision is also diversity.
तत्त्ववित् तत्त्वयोर् एव पृथग् एतन् निदर्शनम् पञ्चविंशतिभिस् तत्त्वं तत्त्वम् आहुर् मनीषिणः
One who knows the truth sees the distinction between the two realities; the wise say that the essence is known through the twenty-five principles.
निस्तत्त्वं पञ्चविंशस्य परम् आहुर् मनीषिणः वर्ज्यस्य वर्ज्यम् आचारं तत्त्वं तत्त्वात् सनातनम्
The wise declare that the ultimate of the twenty-five is without true essence; the conduct of what is to be avoided should itself be avoided—this is the eternal truth of essence.
नानात्वैकत्वम् इत्य् उक्तं त्वयैतद् द्विजसत्तम पश्यतस् तद् धि संदिग्धम् एतयोर् वै निदर्शनम्
You have spoken of unity and diversity, O best of twice-born; but to one who sees, this illustration of the two is indeed uncertain.