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,
विज्ञाता न च दृश्येत वृथक्त्वेनेह सर्वशः
The knower is not seen as entirely separate here.
प्रकृतौ कारणे तत्र स्वात्मन्येवोपतिष्ठति
In nature and in the cause, it abides only in its own self.
एकत्वं वा पृथक्वं वा क्षेत्रज्ञः पुरुषो ऽपि वा
Whether unity or diversity, whether the knower of the field or the person,
कर्त्ता वा सो ऽप्यकर्त्ता वा भोक्ता वा भोज्यमेव च
Whether as agent or non-agent, as enjoyer or as the object of enjoyment,
अवाच्यं तदनाख्यानादग्राह्यं वादहेतुभिः
It is unspeakable, because it cannot be named or grasped by arguments.
नालप्य वचसा तत्त्वमप्राप्य मनसा सह
The truth cannot be expressed in words, nor attained by the mind together.
व्यपेतसुखदुःखे च निरुद्धे शान्तिमागते
When pleasure and pain have ceased, and tranquility has arisen with all being restrained,
एतौ संहारविस्तारौ व्यक्ताव्यक्तौ ततः पुनः
These two—dissolution and expansion—manifest as the manifest and the unmanifest, and then again,
क्षेत्रज्ञाधिष्ठितं सर्वं पुनः सर्गे प्रवर्त्तते
All is governed by the knower of the field, and once more, at creation, it proceeds forth.
अनादिमांश्च संयोगो महापुरुषजः स्मृतः
The union, said to arise from the Great Person, is without beginning and without end.
पूर्वं हि तस्यैव च बुद्धिपूर्वं प्रवर्त्तते तत्पुरुषार्थंमेव
Indeed, at first, it proceeds from his own intellect, and only for the sake of that Purusha.
अनाद्यनन्ता ह्यभिमानपूर्वकं वित्रासयन्ती जगदभ्युपैति
Endless and beginningless, preceded by self-conceit, it pervades the world, causing fear.
उक्तो ह्यस्मिंस्तदात्यन्तं कालं ज्ञात्वा प्रमुच्यते
When this has been thoroughly explained, knowing the ultimate time, one is released.
विस्तरेणानुपूर्व्याच भूयः किं वर्त्तयाम्यहम्
Having described it in detail and in order, what more should I now relate?
प्रजानां मनुभिः सार्द्धं देवानामृषिभिः सह
Together with the Manus among the peoples, and with the gods and the sages,
दैत्यानां दानवानां च यक्षाणामेव पक्षिणाम्
With the Daityas, Dānavas, Yakṣas, and even the birds,
विचित्राश्च कथायोगा जन्म चाग्र्यमनुत्तमम्
And the wondrous combinations of stories, and the supreme, unsurpassed birth,
मनः कर्णसुखं सौते प्रीणात्यमृतसन्निभम्
O Sauti, pleasing to the mind and ear, like nectar, it delights.
पप्रच्छुः सत्त्रिणः सर्वे पुनः सर्गप्रवर्त्तनम्
All the participants of the sacrifice again asked about the process of creation.
बन्धेषु संप्रलीनेषु गुणसाम्ये तमोमये
When all are dissolved in bondage, in the darkness of the equilibrium of the qualities,