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.
केवलेन समागम्य विमुक्तात्मानम् आप्नुयात् एतत् तु तत्त्वम् इत्य् आहुर् निस्तत्त्वम् अजरामरम्
By uniting with the sole reality, one attains the liberated self; this, they say, is the truth—without essence, undecaying, and immortal.
तत्त्वसंश्रवणाद् एव तत्त्वज्ञो जायते नृप पञ्चविंशतितत्त्वानि प्रवदन्ति मनीषिणः
By merely hearing the truth, O king, one becomes a knower of truth; the wise declare twenty-five principles.
न चैव तत्त्ववांस् तात संसारेषु निमज्जति एषाम् उपैति तत्त्वं हि क्षिप्रं बुध्यस्व लक्षणम्
And, O dear one, the knower of truth does not sink into worldly existence; he quickly attains the truth—understand this characteristic.
षड्विंशो ऽयम् इति प्राज्ञो गृह्यमाणो ऽजरामरः केवलेन बलेनैव समतां यात्य् असंशयम्
The wise recognize this as the twenty-sixth, ageless and immortal; by the power of the sole reality alone, it certainly attains equality.
षड्विंशेन प्रबुद्धेन बुध्यमानो ऽप्य् अबुद्धिमान् एतन् नानात्वम् इत्य् उक्तं सांख्यश्रुतिनिदर्शनात्
Even when awakened by the twenty-sixth, the one who awakens remains unknowing; this diversity is declared, according to the teaching and demonstration of Sāṃkhya.
चेतनेन समेतस्य पञ्चविंशतिकस्य ह एकत्वं वै भवेत् तस्य यदा बुद्ध्यानुबुध्यते
When the twenty-fifth, united with consciousness, is awakened by understanding, then indeed, its oneness is attained.
बुध्यमानेन बुद्धेन समतां याति मैथिल सङ्गधर्मा भवत्य् एष निःसङ्गात्मा नराधिप
When awakened by the awakened one, O Maithila, it attains equality; this one, possessing the nature of attachment, becomes the unattached self, O king.
निःसङ्गात्मानम् आसाद्य षड्विंशं कर्मजं विदुः विभुस् त्यजति चाव्यक्तं यदा त्व् एतद् विबुध्यते
Having attained the unattached self, they know the twenty-sixth, born of action; when the lord abandons the unmanifest, then this is truly awakened.
चतुर्विंशम् अगाधं च षड्विंशस्य प्रबोधनात् एष ह्य् अप्रतिबुद्धश् च बुध्यमानस् तु ते ऽनघ
The twenty-fourth is unfathomable, and by the awakening of the twenty-sixth, this one is indeed unawakened, but is becoming awakened, O sinless one.
उक्तो बुद्धश् च तत्त्वेन यथाश्रुतिनिदर्शनात् मशकोदुम्बरे यद्वद् अन्यत्वं तद्वद् एतयोः
He is called awakened in truth, as shown by the testimony of the scriptures; just as in the wasp and the udumbara fruit, there is distinction, so it is with these two.
मत्स्योदके यथा तद्वद् अन्यत्वम् उपलभ्यते एवम् एव च गन्तव्यं नानात्वैकत्वम् एतयोः
Just as in the case of a fish in water, distinction is perceived; in the same way, one should understand the non-identity and unity of these two.
एतावन् मोक्ष इत्य् उक्तो ज्ञानविज्ञानसंज्ञितः पञ्चविंशतिकस्याशु यो ऽयं देहे प्रवर्तते
Thus far is called liberation, known as knowledge and realization; this which quickly operates in the body of the twenty-fifth.
एष मोक्षयितव्यैति प्राहुर् अव्यक्तगोचरात् सो ऽयम् एवं विमुच्येत नान्यथेति विनिश्चयः
This is what should be liberated, they say, from the realm beyond manifestation; thus alone is one freed—there is no other way, this is the conclusion.
परश् च परधर्मा च भवत्य् एव समेत्य वै विशुद्धधर्मा शुद्धेन नाशुद्धेन च बुद्धिमान्
The supreme and the other’s dharma indeed come together; the pure dharma is with the pure, and with the impure, the wise one.
विमुक्तधर्मा बुद्धेन समेत्य पुरुषर्षभ वियोगधर्मिणा चैव विमुक्तात्मा भवत्य् अथ
Freed from dharma, by the awakened, coming together, O best of men, and by separation, the self is then liberated.
विमोक्षिणा विमोक्षश् च समेत्येह तथा भवेत् शुचिकर्मा शुचिश् चैव भवत्य् अमितबुद्धिमान्
By the liberator and liberation coming together here, so it happens; one of pure deeds and pure mind becomes of immeasurable understanding.
विमलात्मा च भवति समेत्य विमलात्मना केवलात्मा तथा चैव केवलेन समेत्य वै स्वतन्त्रश् च स्वतन्त्रेण स्वतन्त्रत्वम् अवाप्यते
The pure self, too, arises by union with the pure self; likewise, the solitary self by union with the solitary, and the independent by the independent attains independence.
एतावद् एतत् कथितं मया ते तथ्यं महाराज यथार्थतत्त्वम् अमत्सरस् त्वं प्रतिगृह्य बुद्ध्या सनातनं ब्रह्म विशुद्धम् आद्यम्
Thus far, O great king, this truth has been told to you by me; receive with understanding, free from envy, the eternal, pure, and primordial Brahman, as it truly is.
तद् वेदनिष्ठस्य जनस्य राजन् प्रदेयम् एतत् परमं त्वया भवेत् विधित्समानाय निबोधकारकं प्रबोधहेतोः प्रणतस्य शासनम्
This supreme teaching should be given, O king, to one established in the Veda; to one desiring to know, as a means to awakening, to one who is devoted and seeks instruction.
न देयम् एतच् च यथानृतात्मने शठाय क्लीबाय न जिह्मबुद्धये न पण्डितज्ञानपरोपतापिने देयं तथा शिष्यविबोधनाय
This should not be given to one of false nature, to the deceitful, to the unmanly, nor to one of crooked mind; nor to one who, though learned, uses knowledge for harm—only for instructing worthy disciples should it be given.