आनुलोम्येन जायन्ते लीयन्ते प्रतिलोमतः गुणा गुणेषु सततं सागरस्योर्मयो यथा
By the natural order they are born, and by the reverse order they dissolve; qualities always merge into qualities, just as waves into the ocean.
सर्गप्रलय एतावान् प्रकृतेर् नृपसत्तम एकत्वं प्रलये चास्य बहुत्वं च तथा सृजि
O best of kings, the creation and dissolution of the world are thus: in dissolution, nature becomes one, and in creation, it becomes manifold.
एवम् एव च राजेन्द्र विज्ञेयं ज्ञानकोविदैः अधिष्ठातारम् अव्यक्तम् अस्याप्य् एतन् निदर्शनम्
In the same way, O king, the subtle rulers of knowledge should understand that the unmanifest is the presiding principle; this too is its illustration.
एकत्वं च बहुत्वं च प्रकृतेर् अनु तत्त्ववान् एकत्वं प्रलये चास्य बहुत्वं च प्रवर्तनात्
Unity and multiplicity pertain to nature according to the principle; unity in dissolution, and multiplicity in manifestation.
बहुधात्मा प्रकुर्वीत प्रकृतिं प्रसवात्मिकाम् तच् च क्षेत्रं महान् आत्मा पञ्चविंशो ऽधितिष्ठति
The self, having many forms, produces the generative nature; and that field, the great self, the twenty-fifth, presides over.
अधिष्ठातेति राजेन्द्र प्रोच्यते यतिसत्तमैः अधिष्ठानाद् अधिष्ठाता क्षेत्राणाम् इति नः श्रुतम्
He is called the presider, O king, by the best of ascetics; because of presiding, he is the presider over the fields, as we have heard.
क्षेत्रं जानाति चाव्यक्तं क्षेत्रज्ञ इति चोच्यते अव्यक्तिके पुरे शेते पुरुषश् चेति कथ्यते
He knows the field and is also called the knower of the field; in the unmanifest city, the person is said to dwell.
अन्यद् एव च क्षेत्रं स्याद् अन्यः क्षेत्रज्ञ उच्यते क्षेत्रम् अव्यक्त इत्य् उक्तं ज्ञातारं पञ्चविंशकम्
The field is one thing, and the knower of the field is said to be another; the field is called the unmanifest, and the knower is the twenty-fifth.
अन्यद् एव च ज्ञानं स्याद् अन्यज् ज्ञेयं तद् उच्यते ज्ञानम् अव्यक्तम् इत्य् उक्तं ज्ञेयो वै पञ्चविंशकः
Knowledge is one thing, and the knowable is said to be another; knowledge is called the unmanifest, and the knowable is indeed the twenty-fifth.
अव्यक्तं क्षेत्रम् इत्य् उक्तं तथा सत्त्वं तथेश्वरम् अनीश्वरम् अतत्त्वं च तत्त्वं तत् पञ्चविंशकम्
The unmanifest is called the field, as also existence and the lord; the non-lord and the non-principle, that principle is the twenty-fifth.
सांख्यदर्शनम् एतावत् परिसंख्या न विद्यते संख्या प्रकुरुते चैव प्रकृतिं च प्रवक्ष्यते
This is the extent of the Sāṃkhya view; there is no further enumeration. Sāṃkhya indeed enumerates and describes nature.
चत्वारिंशच् चतुर्विंशत् प्रतिसंख्याय तत्त्वतः संख्या सहस्रकृत्या तु निस्तत्त्वः पञ्चविंशकः
Forty and twenty-four are enumerated as principles; the twenty-fifth, though counted a thousand times, is not a principle.
पञ्चविंशत् प्रबुद्धात्मा बुध्यमान इति श्रुतः यदा बुध्यति आत्मानं तदा भवति केवलः
The awakened self is called the twenty-fifth, and is said to be the one who awakens; when the self awakens to itself, then it becomes alone.
सम्यग्दर्शनम् एतावद् भाषितं तव तत्त्वतः एवम् एतद् विजानन्तः साम्यतां प्रतियान्त्य् उत
Thus, the true vision has been spoken to you in accordance with the principles; knowing thus, they indeed attain equality.
सम्यङ्निदर्शनं नाम प्रत्यक्षं प्रकृतेस् तथा गुणवत्त्वाद् यथैतानि निर्गुणेभ्यस् तथा भवेत्
True vision is called direct perception of nature; because of the presence of qualities, these arise from the qualityless, just so.
न त्व् एवं वर्तमानानाम् आवृत्तिर् वर्तते पुनः विद्यते क्षरभावश् च न परस्परम् अव्ययम्
But for those who exist thus, there is no return again; there is the state of perishable existence, but not mutual imperishability.
पश्यन्त्य् अमतयो ये न सम्यक् तेषु च दर्शनम् ते व्यक्तिं प्रतिपद्यन्ते पुनः पुनर् अरिंदम
Those who do not perceive rightly, O subduer of enemies, see only appearances in such persons, and they repeatedly grasp only the manifest.
सर्वम् एतद् विजानन्तो न सर्वस्य प्रबोधनात् व्यक्तिभूता भविष्यन्ति व्यक्तस्यैवानुवर्तनात्
Though knowing all this, they do not awaken everyone; they become manifest only by following what is manifest.
सर्वम् अव्यक्तम् इत्य् उक्तम् असर्वः पञ्चविंशकः य एवम् अभिजानन्ति न भयं तेषु विद्यते
All is said to be unmanifest; the one who is not all is the twenty-fifth. Those who know thus have no fear.
सांख्यदर्शनम् एतावद् उक्तं ते नृपसत्तम विद्याविद्ये त्व् इदानीं मे त्वं निबोधानुपूर्वशः
Thus far has the Sāṃkhya teaching been explained to you, O best of kings. Now, in due order, listen from me about knowledge and ignorance.
अभेद्यम् आहुर् अव्यक्तं सर्गप्रलयधर्मिणः सर्गप्रलय इत्य् उक्तं विद्याविद्ये च विंशकः
They say the unmanifest is indivisible, possessing the nature of creation and dissolution. Creation and dissolution are thus spoken of, and the twentieth is knowledge and ignorance.
परस्परस्य विद्या वै तन् निबोधानुपूर्वशः यथोक्तम् ऋषिभिस् तात सांख्यस्यातिनिदर्शनम्
Knowledge is of each other; understand this in due order, as declared by the sages, O dear one, as a further illustration of Sāṃkhya.
कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम् बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम्
Of all the organs of action, knowledge is said to be the organ of intellect; likewise, of the sense organs, their distinctions have been taught to us.
विषयाणां मनस् तेषां विद्याम् आहुर् मनीषिणः मनसः पञ्च भूतानि विद्या इत्य् अभिचक्षते
The wise declare that the mind is the knowledge of the objects of the senses; the five elements are said to be the knowledge of the mind.
अहंकारस् तु भूतानां पञ्चानां नात्र संशयः अहंकारस् तथा विद्या बुद्धिर् विद्या नरेश्वर
Indeed, ego is of the five elements—there is no doubt here. Ego is likewise knowledge, and intellect is knowledge, O lord of men.
बुद्ध्या प्रकृतिर् अव्यक्तं तत्त्वानां परमेश्वरः विद्या ज्ञेया नरश्रेष्ठ विधिश् च परमः स्मृतः
By intellect, nature is unmanifest, the supreme among principles, O best of men. Knowledge is to be understood, and the supreme order is remembered.
अव्यक्तम् अपरं प्राहुर् विद्या वै पञ्चविंशकः सर्वस्य सर्वम् इत्य् उक्तं ज्ञेयज्ञानस्य पारगः
The unmanifest is called the inferior; knowledge is indeed the twenty-fifth. All is said to be everything of all, the one who has crossed beyond knowledge and the known.
ज्ञानम् अव्यक्तम् इत्य् उक्तं ज्ञेयं वै पञ्चविंशकम् तथैव ज्ञानम् अव्यक्तं विज्ञाता पञ्चविंशकः
Knowledge is said to be unmanifest; the knowable is indeed the twenty-fifth. Likewise, knowledge is unmanifest, and the knower is the twenty-fifth.
विद्याविद्ये तु तत्त्वेन मयोक्ते वै विशेषतः अक्षरं च क्षरं चैव यद् उक्तं तन् निबोध मे
Now, in particular, I have spoken to you truly about knowledge and ignorance; listen to what is called the imperishable and the perishable.
उभाव् एतौ क्षराव् उक्तौ उभाव् एताव् अनक्षरौ कारणं तु प्रवक्ष्यामि यथाज्ञानं तु ज्ञानतः
Both these are said to be perishable, and both these are imperishable; I will explain the cause, as it is known through knowledge and ignorance.