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.
अव्यक्तबोधनाच् चैव बुध्यमानं वदन्त्य् अपि न त्व् एवं बुध्यते ऽव्यक्तं सगुणं तात निर्गुणम्
Because it is known through the unmanifest, they speak of it as awakening, yet in truth, the unmanifest does not awaken; O dear one, the unmanifest is with qualities, but the qualityless is not so.
कदाचित् त्व् एव खल्व् एतत् तद् आहुः प्रतिबुद्धकम् बुध्यते यदि चाव्यक्तम् एतद् वै पञ्चविंशकम्
Yet sometimes, indeed, they say this is what awakens; if the unmanifest awakens, then this is the twenty-fifth principle.
बुध्यमानो भवत्य् एष ममात्मक इति श्रुतः अन्योन्यप्रतिबुद्धेन वदन्त्य् अव्यक्तम् अच्युतम्
It is heard that when awakening occurs, one thinks, 'This is my own self'; through mutual awakening, they speak of the unmanifest, the imperishable.
अव्यक्तबोधनाच् चैव बुध्यमानं वदन्त्य् उत पञ्चविंशं महात्मानं न चासाव् अपि बुध्यते
Because it is known through the unmanifest, they indeed speak of it as awakening; the great self, the twenty-fifth, but even that does not truly awaken.
षड्विंशं विमलं बुद्धम् अप्रमेयं सनातनम् सततं पञ्चविंशं तु चतुर्विंशं विबुध्यते
The twenty-sixth is pure, awakened, immeasurable, eternal; always, the twenty-fifth awakens the twenty-fourth.
दृश्यादृश्ये ह्य् अनुगततत्स्वभावे महाद्युते अव्यक्तं चैव तद् ब्रह्म बुध्यते तात केवलम्
In the visible and invisible, following their own nature, O radiant one, the unmanifest, that is Brahman, is known, O dear one, as the sole reality.
पञ्चविंशं चतुर्विंशम् आत्मानम् अनुपश्यति बुध्यमानो यदात्मानम् अन्यो ऽहम् इति मन्यते
The twenty-fifth perceives the twenty-fourth as its own self; when awakening occurs, it thinks of itself as 'I am other.'
तदा प्रकृतिमान् एष भवत्य् अव्यक्तलोचनः बुध्यते च परां बुद्धिं विशुद्धाम् अमलां यथा
Then, endowed with nature, with the unmanifest as its eye, it attains the supreme, pure, and spotless intelligence through awakening.
षड्विंशं राजशार्दूल तदा बुद्धः कृतो व्रजेत् ततस् त्यजति सो ऽव्यक्तं सर्गप्रलयधर्मिणम्
When the twenty-sixth is awakened, O tiger among kings, it departs; then it abandons the unmanifest, which is subject to creation and dissolution.
निर्गुणां प्रकृतिं वेद गुणयुक्ताम् अचेतनाम् ततः केवलधर्मासौ भवत्य् अव्यक्तदर्शनात्
It knows nature as qualityless, yet endowed with qualities and insentient; then, by perceiving the unmanifest, it becomes possessed of only its own nature.