अमीषां चाप्य भावे वै न किंचिदुपपद्यते ४६.
In the absence of these qualities, nothing comes into being.
तथा रजस्तमश्चैव संशोध्ये सात्त्विकैर्गुणैः ४६.
Thus, passion and darkness must be purified by sattvic qualities.
सुखिनो दुःखिनश्चैव प्राणिनः शास्त्रदर्शिनः ४६.
Both the happy and the unhappy living beings are those who know scripture.
व्यभजच्चतुरा शीतिलक्षास्ता जीवयोनयः ४६.
He divided the four hundred thousand sources of living beings.
ईश्वरांशाश्च ते सर्वे मोहिताः प्राकृतैर्गुणैः ४६.
All these, portions of the Lord, are deluded by natural qualities.
अन्नानां पयसां चापि जीवानां चाथ श्रेयसे ४६.
For the welfare of food, milk, and living beings as well.
एवमेतत्किं तु भूयः प्रक्ष्याम्येतन्महामते ४६.
Indeed, it is so; yet, O wise one, shall I ask further about this?
स्वभक्तांस्तान्न दुःखेभ्यः कस्माद्रक्षंति मानवान् ४६.
Why do those devoted followers not protect mortals from suffering?
इति मे मुह्यते बुद्धिस्त्वं वा किं बाल मन्यसे॥ ४६.
Thus my mind is bewildered; do you consider yourself a child?
अशुचिश्च शुचिश्चापि देवभक्तो द्विधा स्मृतः ४६.
Both impure and pure are remembered as devoted to the gods, in two ways.
अशुचिर्देवताश्चैव यदा पूजयते नरः ४६.
When an impure person worships the deities,
विमूढश्चाप्टयकार्याणि तानि तानि निषेवते शुचिर्वाभ्यर्चयेद्यश्च तस्य चेदशुभं भवेत्॥ ४६.
The deluded one repeatedly engages in those improper acts; if a pure person worships, and yet something inauspicious occurs,
तस्य पूर्वकृतं व्यक्तं कर्मणां कोटि मुच्यते ४६.
The previously performed karma of that one is manifest, and a multitude is released.
सस्नौ तीर्थेषु कस्माच्च इतरो मुच्यते कथम् ४६.
Why is it that one bathes at holy places, yet another is released—how is this so?
सीतापहारमापेदे रामोऽन्यो मुच्यते कथम् ४६.
Rama committed the abduction of Sita; how is it that another is released?
इंद्रचंद्ररविविष्णुप्रमुखाः प्राप्नुयुः कृतम् ४६.
Indra, Chandra, Ravi, Vishnu, and others as foremost, attain what has been done.
मुच्यते कोऽपि स्वकृतान्नैवेति श्रुतिनिर्णयः ४६.
No one is released from their own actions; this is the conclusion of the scriptures.
बहुभिर्जन्मभिर्भोज्यं भुज्येतैकेन जन्मना ४६.
What is enjoyed over many births may be experienced in a single birth.
ये तप्यंते गतैः पापैः शुचयो देवताव्रताः ४६.
Those who are pure, observing vows to the deities, undergo suffering caused by past sins.
तस्माद्देवाः सदा पूज्याः शुचिभिः श्रद्धयान्वितैः ४६.
Therefore, the gods should always be worshipped by the pure, endowed with faith.
स्वनुष्ठितोऽपि धर्मः स्यात्क्लेशायैव विनाशिवम् ४६.
Even properly performed dharma may bring only hardship, not destruction.
भोक्तव्यं स्वकृतं तस्मात्पूजनीयः सदाशिवः ४६.
One must experience one's own actions; therefore, Sadashiva should always be worshipped.
शुद्धप्रज्ञ किमेतच्च पापिनोऽपि नरा यदा ४६.
O pure-minded one, what is this, that even sinful men, when—
व्यक्तं तैस्तमसा दत्तं दानं पूर्वेषु जन्मसु ४६.
Clearly, that gift given by them in darkness was made in previous births.
किं तु यत्तमसा कर्म कृतं तस्य प्रभावतः ४६.
However, the action performed under the influence of darkness bears its own effect.
भुक्त्वा पुण्यफलं याति नरकं संशयः ४६.
After enjoying the fruit of virtue, one goes to hell—this is certain.
इहैवैकस्य नामुत्र अमुत्रैकस्य नो इह ४६.
Here, only one’s own merit is effective; there, only one’s own merit is effective, not the other’s.
पूर्वोपात्तं भवेत्पुण्यं भुक्तिर्नैवार्जयन्त्यपि ४६.
The virtue acquired previously remains; enjoyment does not earn any further merit.
पूर्वोपात्तं यस्य नास्ति तपोभिश्चार्जयत्यपि ४६.
For one who has no previously acquired merit, even austerities do not earn it.
पूर्वोपात्तं यस्य नास्ति पुण्यं चेहापि नार्जयेत् ४६.
For one who has no previously acquired merit, he does not earn virtue here either.