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—
एष मार्गो हि निरये तिर्य्यग्योनौ च कारणम्
This path indeed is the cause for hell and for birth in animal wombs.
त्रिविधो यातनास्थाने तिर्य्यग्योनौ च षड्विधे
There are three kinds of places of torment, and sixfold in animal wombs.
अनैश्वर्यं तु तत्सर्वं प्रतिघातात्मकं स्मृतम्
All that is considered to be the absence of sovereignty, characterized by obstruction.
सत्त्वस्थमात्रकं चित्तं यथासत्त्वं प्रदर्शनात्
The mind, remaining solely in sattva, reveals itself according to its own sattva.
सत्त्वक्षेत्रज्ञनानात्वमेतन्नानार्थदर्शनम्
This is the diversity of knowledge between sattva and the knower of the field, the perception of various objects.
तेन बद्धस्य वै बन्धो मोक्षो मुक्तस्य तेन च
By this, bondage belongs to the bound, and liberation belongs to the liberated.
निःसंबन्धो ह्यचैतन्यः स्वात्मन्येवावतिष्ठते
The one who is without relation and devoid of consciousness abides only in his own self.
इत्येतल्लक्षणं प्रोक्तं समासाज्ज्ञान मोक्षयोः
Thus, the characteristics of knowledge and liberation have been stated in brief.
पूर्वं वियोगो ज्ञानेन द्वितीये रागसंक्षयात्
First, separation occurs through knowledge; in the second, by the exhaustion of attachment.
लिङ्गाभावात्तु कैवल्यं कैवल्यात्तु निरञ्जनम्
Due to the absence of marks, there is isolation; from isolation, the stainless state arises.