अभिमानात्मको ह्येष भूतादिस्तामसः स्मृतः
This elemental principle is said to be of the nature of ego and is remembered as tamasic.
महानात्मा तु विज्ञेयः संकल्पो व्यवसायकः
The great self should be understood as the faculty of determination and resolve.
पर्यायवाचकैः शब्दैस्तमाहुस्तत्त्व चिन्तकाः
Those who contemplate the principles call it by various synonymous words.
लीयन्ते गुणसाम्यं तु स्वात्मन्येवावतिष्ठते
The equilibrium of qualities merges and remains established in its own self.
इत्येष संयमश्चैव तत्त्वानां कारणैः सह
Thus, this restraint of the principles occurs together with their causes.
धर्माधर्मौं तपो ज्ञानं शुभं सत्यानृते तथा
Righteousness and unrighteousness, austerity, knowledge, auspiciousness, truth and untruth likewise,
सर्वमेतत्प्रपञ्चस्थं गुणमात्रात्मकं स्मृतम्
All this, existing in the manifest world, is remembered as being of the nature of qualities alone.
प्रकृत्यां चैव तत्सर्वं पुण्यं पापं प्रतिष्ठति
And in primordial nature, all this—merit and sin—finds its foundation.
जन्तूनां पापपुण्यं तु प्रकृतौ यत्प्रतिष्ठितम्
The merit and sin of creatures, whatever is established in nature,
योजयन्ते पुनर्देहान्परत्वेन तथैव च
They again join bodies, and likewise, in a transcendent manner.
कारणैः स्वैः प्रचीयेते कायत्वेनेह जन्तुभिः
By their own causes, they accumulate and take bodily form here among creatures.
सर्गे च प्रतिसर्गे च संसारे चैव जन्तवः
In creation, in dissolution, and in the cycle of existence, creatures
राजसी तामसी चैव सात्त्विकी चैव वृत्तयः
There are indeed activities of the nature of rajas, tamas, and sattva.
उर्द्ध्वदेशात्मकं सत्त्वमधोभागात्मकं तमः
Sattva is of the nature of the upper regions, tamas is of the lower regions.
इत्येवं परिवर्तन्तेत्रयश्चेतोगुणात्मकाः
Thus, these three, composed of the qualities of the mind, revolve in succession.
अविद्याप्रत्ययारंभा आरभ्यन्ते हि मानवैः
Undertakings prompted by ignorance are indeed begun by human beings.
तमसो ऽभिभवाज्जन्तुर्याथातथ्यं न विन्दति
Because of the overpowering of darkness, a being does not perceive reality as it is.
प्राकृतेन च बन्धेन तथ्यावैकारिकेण च
By the natural bond and also by the factual and the modified one,
इत्येते वै त्रयः प्रोक्ता बन्धा ह्यज्ञानहेतुकाः
Thus, these three bonds are declared, indeed caused by ignorance.
अस्वे स्वमिति च ज्ञानमशुचौ शुचिनिश्चयः
The knowledge of 'this is mine' in what is not one's own, and certainty of purity in what is impure—
रागद्वेषनिवृत्तिश्च तज्ज्ञानं समुदाहृतम्
The cessation of attachment and aversion is called that knowledge.
कर्म जस्तु पुनर्देहो महादुःखं प्रवर्त्तते
Indeed, action leads again to embodiment, and great suffering arises.
पुनर्भवकरी दुःखात्कर्मणा जायते तृषा
From suffering, thirst (craving) is born, which causes rebirth through action.
तैलवीडकवज्जीवस्तत्रैव परिवर्त्तते
Like the movement of oil in a lamp, the soul revolves there itself.
तं शत्रुमवधार्यैकं ज्ञाने यत्नं समाचरेत्
Recognizing that single enemy, one should strive diligently in knowledge.
वैराग्याच्छुध्यते चापि शुद्धः सत्त्वेन मुच्यते
By dispassion one is purified, and when pure, one is liberated by sattva.
अभिष्वङ्गाय योगः स्याद्विषयेष्ववशात्मनः
For one whose self is uncontrolled regarding the senses, attachment arises; yoga is for attachment.
दुःखलाभे न तापश्च सुखानुस्मरणं तथा
When suffering comes, there is no distress, nor recollection of pleasure.
ब्रह्मादौ स्थावरान्ते वै संसारेह्यादिभौतिके
From Brahmā at the beginning to immovable beings at the end, indeed, transmigration exists in the world of elements.
यस्य चार्षे न प्रमाणं शिष्टाचारं तथैव च
For whom there is neither scriptural authority nor the conduct of the virtuous—