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.
विकारलक्षणं तद्वै सो ऽक्षरः क्षरमेति च
That is characterized by change; thus, it is perishable, while the imperishable is called so.
तस्माच्च कारणाच्चैव ज्ञरमित्यभिधीयते
Therefore, and because it is the cause, it is referred to as the knower.
दुःखत्राणात्पुनश्चापि क्षेत्रमित्यभिधीयते
Because it is the source of suffering, it is also called the field.
अचेतनत्वाद्विषयस्तद्विधर्मा विभुः स्मृतः
Because it is insentient and an object, the one who is different from it is remembered as the all-pervading.
अक्षरं तेन वाप्युक्तम क्षीणत्वात्तथैव च
Thus, the imperishable is also spoken of, and likewise because it is not diminished.
पुरप्रत्ययिको यस्मात्पुरुषेत्यभिधीयते
Because it is associated with the awareness of the city, it is called the person (puruṣa).
शुद्धो निरञ्जनाभासो ज्ञाता ज्ञानविवर्जितः
Pure, appearing without stain, the knower is devoid of knowledge.
नैर्हेतुकात्त्वनिर्देश्यादहस्तस्मिन्न विद्यते
Because it is causeless and indescribable, there is no hand in it.
आत्मप्रत्ययकारित्वादन्यूनं वाप्यहेतुकम्
Because it acts through self-awareness, it is neither less nor caused by another.
यदा पश्यति ज्ञातारं शान्तार्थं दर्शनात्मकम्
When one sees the knower, whose purpose is peace and whose nature is vision,