यदा तु गुणजालं तत् प्राकृतं विजुगुप्सते पश्यते च परं पश्यंस् तदा पश्यन् नु संसृजेत्
But when he shuns that web of qualities born of nature and sees the supreme, seeing thus, does he then still create involvement?
किं मया कृतम् एतावद् यो ऽहं कालनिमज्जनः यथा मत्स्यो ह्य् अभिज्ञानाद् अनुवर्तितवाञ् जलम्
What have I done, who have been submerged in time? Just as a fish, by its own knowledge, follows the water,
अहम् एव हि संमोहाद् अन्यम् अन्यं जनाज् जनम् मत्स्यो यथोदकज्ञानाद् अनुवर्तितवान् इह
So I, out of delusion, have followed one after another, person after person, just as a fish, knowing water, follows it here.
मत्स्यो ऽन्यत्वम् अथाज्ञानाद् उदकान् नाभिमन्यते आत्मानं तद् अवज्ञानाद् अन्यं चैव न वेद्म्य् अहम्
A fish, out of ignorance, does not consider other water as different; so, out of ignorance, I do not know myself or another.
ममास्तु धिक् कुबुद्धस्य यो ऽहं मग्न इमं पुनः अनुवर्तितवान् मोहाद् अन्यम् अन्यं जनाज् जनम्
Shame on me, of misguided mind, who, submerged, have again followed, out of delusion, one after another, person after person.
अयम् अनुभवेद् बन्धुर् अनेन सह मे क्षयम् साम्यम् एकत्वतां यातो यादृशस् तादृशस् त्व् अहम्
This companion experiences destruction with me; having attained sameness and unity, as he is, so am I.
तुल्यताम् इह पश्यामि सदृशो ऽहम् अनेन वै अयं हि विमलो व्यक्तम् अहम् ईदृशकस् तदा
Here I see equality; I am indeed like him. He is clearly pure; I am also like that.
यो ऽहम् अज्ञानसंमोहाद् अज्ञया संप्रवृत्तवान् संसर्गाद् अतिसंसर्गात् स्थितः कालम् इमं त्व् अहम्
I, through ignorance and delusion, have acted ignorantly; by association and excessive association, I have remained in this condition for this time.
सो ऽहम् एवं वशीभूतः कालम् एतं न बुद्धवान् उत्तमाधममध्यानां ताम् अहं कथम् आवसे
Thus, overpowered, I did not realize this time passing. How shall I escape the states of superior, inferior, and middling?
समानमायया चेह सहवासम् अहं कथम् गच्छाम्य् अबुद्धभावत्वाद् इहेदानीं स्थिरो भव
How can I, through equal illusion, continue cohabitation here, being unawakened? Now, become steadfast here.
सहवासं न यास्यामि कालम् एतं विवञ्चनात् वञ्चितो ह्य् अनया यद् धि निर्विकारो विकारया
I will not continue cohabitation for this time, being deceived; for I have been deceived by her, who is changeless by change.
न तत् तदपराद्धं स्याद् अपराधो ह्य् अयं मम यो ऽहम् अत्राभवं सक्तः पराङ्मुखम् उपस्थितः
That is not another's fault; this fault is mine, for I became attached here and turned away from the supreme.
ततो ऽस्मिन् बहुरूपो ऽथ स्थितो मूर्तिर् अमूर्तिमान् अमूर्तिश् चाप्य् अमूर्तात्मा ममत्वेन प्रधर्षितः
Then, in this (body), the one of many forms abides—formless yet possessing form, and also formless in essence—overpowered by the sense of 'mine.'
प्रकृत्या च तया तेन तासु तास्व् इह योनिषु निर्ममस्य ममत्वेन विकृतं तासु तासु च
And by that very nature, through it, in these various wombs here, though inherently without possessiveness, he is altered by the sense of 'mine' in each and every one.
योनिषु वर्तमानेन नष्टसंज्ञेन चेतसा समता न मया काचिद् अहंकारे कृता मया
Dwelling in wombs, with a mind that has lost awareness, I have made no equality through egoism; none was established by me.
आत्मानं बहुधा कृत्वा सो ऽयं भूयो युनक्ति माम् इदानीम् अवबुद्धो ऽस्मि निर्ममो निरहंकृतः
Having made himself manifold, he again unites me; now I am awakened—free from possessiveness and ego.
ममत्वं मनसा नित्यम् अहंकारकृतात्मकम् अपलग्नाम् इमां हित्वा संश्रयिष्ये निरामयम्
I will abandon this ever-attached sense of 'mine,' which is rooted in the mind and fashioned by ego, and I will seek refuge in the state free from affliction.
अनेन साम्यं यास्यामि नानयाहम् अचेतसा क्षेमं मम सहानेन नैवैकम् अनया सह
With this (state), I shall attain equanimity, not with that unmindful one; my well-being is with this, never with that alone.
एवं परमसंबोधात् पञ्चविंशो ऽनुबुद्धवान् अक्षरत्वं निगच्छति त्यक्त्वा क्षरम् अनामयम्
Thus, through supreme awakening, the twenty-fifth (principle) realizes the imperishable, having abandoned the perishable and attained the state free from affliction.
अव्यक्तं व्यक्तधर्माणं सगुणं निर्गुणं तथा निर्गुणं प्रथमं दृष्ट्वा तादृग् भवति मैथिल
The unmanifest, possessing the qualities of the manifest, is both with qualities and without; seeing the unqualified first, one becomes thus, O Maithila.
अक्षरक्षरयोर् एतद् उक्तं तव निदर्शनम् मयेह ज्ञानसंपन्नं यथा श्रुतिनिदर्शनात्
This, concerning the imperishable and perishable, has been declared to you as an example by me here, endowed with knowledge, as shown in the scriptures.
निःसंदिग्धं च सूक्ष्मं च विशुद्धं विमलं तथा प्रवक्ष्यामि तु ते भूयस् तन् निबोध यथाश्रुतम्
Now I will clearly tell you again, as it has been heard, that which is free from doubt, subtle, pure, and spotless—listen.
सांख्ययोगो मया प्रोक्तः शास्त्रद्वयनिदर्शनात् यद् एव सांख्यशास्त्रोक्तं योगदर्शनम् एव तत्
The discipline of Sāṃkhya has been taught by me, showing the twofold scripture; whatever is stated in the Sāṃkhya doctrine is indeed the view of Yoga.
प्रबोधनपरं ज्ञानं सांख्यानाम् अवनीपते विस्पष्टं प्रोच्यते तत्र शिष्याणां हितकाम्यया
The knowledge leading to awakening, O king, is clearly stated there for the benefit of disciples, as the aim of the Sāṃkhyas.
बृहच् चैवम् इदं शास्त्रम् इत्य् आहुर् विदुषो जनाः अस्मिंश् च शास्त्रे योगानां पुनर्भवपुरःसरम्
Thus, this scripture is called 'great' by learned people; and in this treatise, the progression of Yogas is again set forth.
पञ्चविंशात् परं तत्त्वं पठ्यते च नराधिप सांख्यानां तु परं तत्त्वं यथावद् अनुवर्णितम्
Beyond the twenty-fifth, the supreme principle is taught, O ruler of men; the supreme truth of the Sāṃkhyas has been properly described.
बुद्धम् अप्रतिबुद्धं च बुध्यमानं च तत्त्वतः बुध्यमानं च बुद्धत्वं प्राहुर् योगनिदर्शनम्
That which is awakened, unawakened, and awakening in truth—what is awakening is called 'awakening' according to the teaching of Yoga.
अप्रबुद्धम् अथाव्यक्तम् इमं गुणनिधिं सदा गुणानां धार्यतां तत्त्वं सृजत्य् आक्षिपते तथा
That which is unawakened and unmanifest, this repository of qualities, always sustains the essence of the qualities, creates, and likewise withdraws.
अजो हि क्रीडया भूप विक्रियां प्राप्त इत्य् उत आत्मानं बहुधा कृत्वा नानेव प्रतिचक्षते
For the unborn, O king, through play, transformation is said to occur; having made himself manifold, he is described as if he were many.
एतद् एवं विकुर्वाणो बुध्यमानो न बुध्यते गुणान् आचरते ह्य् एष सृजत्य् आक्षिपते तथा
Thus, acting in this way, though awakening, he does not awaken; he engages with the qualities, creates, and likewise withdraws.