अत ऊर्द्ध्वं प्रवक्ष्यामि वैराग्यं दोषदर्शनात्
Hereafter, I will explain dispassion arising from the perception of faults.
अप्रद्वेषो ऽनभिष्वङ्गः कर्त्तव्यो दोषदर्शनात्
One should cultivate non-hatred and non-attachment by perceiving faults.
एवं वैराग्यमास्थाय शरीरी निर्ममो भवेत्
Thus, adopting dispassion, the embodied one becomes free from possessiveness.
विशुद्धं कार्यकरणं सत्त्वस्यातिनिषैवया
The actions and instruments of sattva become purified through intense detachment.
ततः प्रयाणकाले हि दोषैर्नैमित्तिकैस्तथा
Then, at the time of departure, due to incidental faults likewise—
स शरीरमुपाश्रित्य कृत्स्नान्दोषान्रुणद्धि वै
He, relying on the body, indeed overcomes all faults.
शैत्यात्प्रकुपितो वायुरूर्द्ध्वं तूत्क्रमते ततः
Due to coldness, the wind becomes agitated and then ascends upward.
समासात्संवृते ज्ञाने संचृत्तेषु च कर्मसु
In summary, when knowledge is covered and actions are exhausted—
अष्टाङ्गप्रणवृत्तिं वै स विच्यावयते पुनः
He again agitates the eightfold activity of the vital breaths.
एवं प्राणैः परित्यक्तो मृत इत्यभिधीयते
Thus, when abandoned by the vital breaths, one is said to be dead.
रञ्जनं तद्विधेयस्य ते तान्यो न च विद्यते
That coloring belongs to what is to be designated; it does not pertain to you.
शब्दाद्ये विषये दोषदृष्टिर्वै पञ्चलक्षणे
In the fivefold objects, beginning with sound, there is indeed the perception of fault.
वैराग्यकारणं ह्येते प्रकृतीनां लयस्य च
These are truly the causes of dispassion and of the dissolution of the primal elements.
अव्यक्ताद्यास्तु विज्ञेया भूतान्ताः प्रकृतेर्भवाः
From the unmanifest onward up to the elements, the evolutes of nature are to be understood.
वर्णाश्रमाणां धर्मो ऽयं देवस्थानेषु कारणम्
This is the duty of the castes and stages of life, the cause in the abodes of the gods.
ऐश्वर्यमाणिमाद्यं हि कारणं ह्यष्टलक्षणम्
Sovereignty, minuteness, and so on—these eightfold qualities are indeed the cause.
अष्टावेतानि रूपाणि प्राकृतानि यथाक्रमम्
These eight forms, in due order, are the natural (prākṛta) manifestations.
प्रावृट्काले पृथग्मेघं पश्यन्तीव सचक्षुषः
Just as, in the rainy season, one sees distinct clouds with the eyes—
खादतश्चान्नपानानि योनीः प्रविशतस्तथा
And as one eats food and drink, and likewise as one enters the womb—
जीवः प्राणस्तथा लिङ्गं करणं च चतुष्टयम्
The living being, the vital breath, the subtle body, and the fourfold instrument (mind, intellect, etc.)—
व्यक्ताव्यक्तप्रमाणो ऽयं स वै भुङ्क्ते तु कृत्स्नशः
This one, whose measure is both manifest and unmanifest, indeed experiences everything in its entirety.
एवं ज्ञात्वा शुचिर्भूत्वा ज्ञानाद्वै विप्रमुच्यते
Thus, having known and become pure, one is truly liberated by knowledge.
यथेष्टं परिनिर्याति भिन्ने देहे सुनिर्वृते
When the body is broken and fully at rest, one departs as one wishes.
मुक्तो गुणशरीरेण प्रणाद्येन तु सर्वशः
Freed, with the body of qualities, and by the primal sound, entirely so.
ज्ञानी च सर्वसंसाराविज्ञशारीरमानसः
And the knower, devoid of all worldly existence, is without a body and without mind.
प्रकृतिं सत्यमित्याहुर्विकारो ऽनृतमुच्यते
They say that nature is real, but transformation is called unreal.
अनामरूपं क्षेत्रज्ञनामरूपं प्रचक्षते
The field-knower is said to be without name or form.
क्षेत्रं प्रत्ययते यस्मात्क्षेत्रज्ञः शुभ उच्यते
Because he perceives the field, the field-knower is called auspicious.
क्षेत्रं त्वत्प्रत्ययं दृष्टं क्षेत्रज्ञः प्रत्ययः सदा
The field is perceived through your awareness; the knower of the field is always the awareness.
भोज्यत्वविषयत्वाच्च क्षेत्रं क्षेत्रविदो विदुः
Because it is the object of enjoyment and experience, those who know the field call it such.