Muni's PlayThe Sāṅkhyakārikā is the earliest surviving text of the Sāṅkhya school of Indian philosophy.
Karika 1
Sanskrit Verse
दुःखत्रयाभिघाताज्जिज्ञासा तदभिघातके हेतौ । दृष्टे साऽपार्था चेन्नैकान्तात्यन्ततोऽभावात् ॥१ ॥
Transliteration
duḥkha-trayā-abhighātāt-jijñāsā tat-abhighātake hetau | dṛṣṭe sā-apārthā cet na-ekānta-atyantataḥ abhāvāt ||
Translation
From the disagreeable occurrence of the threefold pain, (proceeds) the enquiry into the means which can prevent it ; nor is the enquiry superfluous because ordinary (means) exist, for they fail to accomplish certain and perma nent prevention of pain.
Karika 2
Sanskrit Verse
दृष्टवदानुश्रविकः स ह्यविशुद्धिक्षयातिशययुक्तः । तद्विपरीतः श्रेयान् व्यक्ताव्यक्तज्ञविज्ञानात् ॥ २॥
Transliteration
dṛṣṭavat-ānu-śravikaḥ saḥ hi-aviśuddhi-kṣayā-atiśaya-yuktaḥ | tat-viparītaḥ śreyān vyaktāḥ avyakta-jña-vijñānāt ||
Translation
Like the ordinary, is the scriptural (means ineffectual), for it is attended with impurity, waste, and excess. (The means which is) the opposite of both is preferable, as it consists in a discriminative knowledge of the Manifest, the Unmanifest, and the Knower.
Karika 3
Sanskrit Verse
मूलप्रकृतिरविकृतिर्महदाद्याः प्रकृतिविकृतयः सप्त । षोडशकस्तु विकारो न प्रकृतिर्न विकृतिः पुरुषः ॥ ३॥
Transliteration
mūla-prakṛtiḥ avikṛtiḥ maha-ādādyāḥ prakṛti-vikṛtayaḥ sapta | ṣoḍaśakaḥ tu vikāraḥ na prakṛtiḥ na vikṛtiḥ puruṣaḥ ||
Translation
The Root Evolvent is no evolute ; Mahat, etc., are the seven evolvent-evolutes ; the sixteen are mere evolutes ; (that which is) neither evolvent nor evolute, is Purusa.
Karika 4
Sanskrit Verse
दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धिः प्रमाणाद्धि ॥ ४ ॥
Transliteration
dṛṣṭam-anumānam-āpta-vacanaṃ ca sarva-pramāṇa-siddhatvāt | tri-vidhaṃ pramāṇam-iṣṭaṃ prameya-siddhiḥ pramāṇāt-hi ||
Translation
Perception, Inference, and Testimony (are the Proofs ; by these) all proofs being established, Proof is intended to be threefold. From Proof verily is the estab lishment of the Provables.
Karika 5
Sanskrit Verse
प्रतिविषयाध्यवसायो दृष्टं, त्रिविधमनुमानमाख्यातम् । तल्लिङ्गलिङ्गिपूर्वकम्, आप्तश्रुतिराप्तवचनं च ॥ ५ ॥
Transliteration
prati-viṣaya-adhyavasāyaḥ dṛṣṭaṃ tri-vidham-anumānam-ākhyātam | tat-liṅga-liṅgi-pūrvakam-āpta-śrutiḥ āpta-vacanaṃ tu ||
Translation
Perception is the ascertainment of each respective object (by the Senses). Inference has been declared to be threefold. It is preceded by the mark and it is preceded by the thing of which it is the mark. While Testimony is the statement of trustworthy persons and the Veda.
Karika 6
Sanskrit Verse
सामान्यतस्तु दृष्टादतीन्द्रियाणां प्रसिद्धिरनुमानात् । तस्मादपि चासिद्धं परोक्षमाप्तागमात् सिद्धम् ॥ ६ ॥
Transliteration
sāmānyataḥ tu dṛṣṭāt-atīndriyāṇāṃ pratītiḥ anumānāt | tasmāt-api ca-asiddhaṃ parokṣam-āpta-āgamāt-siddham ||
Translation
(Intuition of sensible things is from perception). But the intuition of supersensible things is from Sama nyato Drista and Sesa-vat Inference. And super-sensible things not established from that even, are established from Testimony and Revelation.
Karika 7
Sanskrit Verse
अतिदूरात् सामीप्यादिन्द्रियाघातान्मनोऽनवस्थानात् । सौक्ष्म्याद् व्यवधानादभिभवात् समानाभिहाराच्च ॥ ७ ॥
Transliteration
atidūrāt sāmīpyāt-indriya-ghātāt-manas-anavasthānāt | saukṣmyāt-vyavadhānāt-abhibhavāt samāna-abhihārāt-ca ||
Translation
(Apprehension of even existing things may not take place) through extreme remoteness, nearness, impair ment of the senses, non-presence of the mind, extreme fine ness, intervention, suppression by other matters, intermix ture with likes, and other causes.
Karika 8
Sanskrit Verse
सौक्ष्म्यात्तदनुपलब्धिर्नाभावात् कार्यतस्तदुपलब्धिः । महदादि तच्च कार्यं प्रकृतिविरूपं सरूपं च ॥ ८ ॥
Transliteration
saukṣmyāt-tat-anupalabdhiḥ nā-abhāvāt kāryataḥ tat-upalabdheḥ | mahat-ādi tat-ca kāryaṃ prakṛtisarūpaṃ virūpaṃ ca ||
Translation
From extreme fineness is the non-apprehension of Prakriti, and not from her non-existence, because there is apprehension of her from the, effect. And that effect is Mahat, etc., similar and dissimilar to Prakriti.
Karika 9
Sanskrit Verse
असदकरणादुपादानग्रहणात् सर्वसम्भवाभावात् । शक्तस्य शक्यकरणात् कारणभावाच्च सत्कार्यम् ॥९ ॥
Transliteration
asat-akaraṇāt-upādãna-grahaṇāt sarva-saṃbhavā-abhāvāt | śaktasya śakyakaraṇāt kāraṇa-bhāvāt-ca sat-kāryam ||
Translation
The effect is ever existent, because that which is non-existent, can by no means be brought into existence ; because effects take adequate material causes ; because all things are not produced from all causes ; because a competent cause can effect that only for which it is competent; and also because the effect possesses the nature of the cause
Karika 10
Sanskrit Verse
हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥
Transliteration
hetumat-anityam-avyāpi sakriyam-anekam-āśritaṃ liṅgam | sāvayavaṃ paratantraṃ vyaktaṃ viparītam-avyaktam ||
Translation
The Manifest is producible^ non-enternal, non-pervading, mobile, multiform, dependent, (serving as) the mark (of inference), a combination of parts, subordinate. The Un manifest is the reverse (of this).
Karika 11
Sanskrit Verse
त्रिगुणमविवेकि विषयः सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं, तद्विपरीतस्तथा च पुमान् ॥ ११ ॥
Transliteration
triguṇam-aviveki viṣayaḥ sāmānyam-acetanaṃ prasava-dharmi | vyaktaṃ tathā pradhānaṃ tat-viparitaḥ tathā ca pumān ||
Translation
The Manifest is constituted by the three Gunas, is non-discriminative, objective, common, non- intel ligent, prolific. So is also the Pradhana. Purusa is the reverse of them both (in these respects), and yet is similar (to the Pradhana and also to the Manifest in those other respects mentioned in the preceding Karika.)
Karika 12
Sanskrit Verse
प्रीत्यप्रीतिविषादात्मकाः प्रकाशप्रवृत्तिनियमार्थाः । अन्योऽन्याभिभवाश्रयजननमिथुनवृत्तयश्च गुणाः ॥१२॥
Transliteration
prīti-aprīti-viṣāda-ātmakāḥ prakāśa-pravṛtti-niyamārthāḥ | anyonya-abhibhava-āśraya-janana-mithuna-vṛttayaḥ ca guṇāḥ ||
Translation
The Gunas possess the nature of pleasure, pain and dulness ; serve the purpose of illumination, activity, and restraint ; and perform the function of mutual domina tion, dependence, production, and consociation.
Karika 13
Sanskrit Verse
सत्त्वं लघु प्रकाशकमिष्टमुपष्टम्भकं चलं च रजः । गुरु वरणकमेव तमः प्रदीपवच्चार्थतो वृत्तिः ॥ १३ ॥
Transliteration
sattvaṃ laghu prakāśakam-iṣṭam-upaṣṭambhakaṃ calaṃ ca rajaḥ | guru varaṇakam-eva tamaḥ pradīpavat-ca-arthataḥ vṛttiḥ ||
Translation
Sattva is considered to be light and illu minating, and Eajas, to be exciting and restless, and Tamas, to be indeed heavy and enveloping. Like a lamp (consisting of oil, wick, and fire), they co-operate for a (common) purpose (by union of contraries).
Karika 14
Sanskrit Verse
अविवेक्यादिः सिद्धः त्रैगुण्यात्तद्विपर्ययाभावात् । कारणगुणात्मकत्वात् कार्यस्याव्यक्तमपि सिद्धम् ॥ १४ ॥
Transliteration
avivekyādiḥ siddhaḥ tri-guṇyāt-tat-viparyaya-abhāvāt | kāraṇa-guṇa-ātmakatvāt-kāryasya-avyaktam-api siddham ||
Translation
The proof of non-discriminativeness, and the rest (in the Manifest and the Unmanifest) is from their be ing constituted by the three Gunas and from absence of their non-concomitance. From the effect possessing the attributes of the cause is proved the Unmanifest also.
Karika 15
Sanskrit Verse
भेदानां परिमाणात्, समन्वयात्, शक्तितः प्रवृत्तेश्च । कारणकार्यविभागात्, अविभागाद्वैश्वरूप्यस्य ॥ १५ ॥
Transliteration
bhedānāṃ parimāṇāt samanvayāt śaktitaḥ pravṛtteḥ ca | kāraṇa-kārya-vibhāgāt-avibhāgāt-vaiśvarūpyasya ||
Translation
Of the particulars (e.g., Mahat and all the rest down to the earth), there exists an Unmanifest cause : because the particulars are finite ; because they are homo geneous ; because production is through power ; because there is differentiation of effect from cause or difference of cause and effect ; and because there is reunion of the multi form effect with the cause.
Karika 16
Sanskrit Verse
कारणमस्त्यव्यक्तं प्रवर्तते त्रिगुणतः समुदयाच्च । परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविशेषात् ॥ १६ ॥
Transliteration
kāraṇam-asti-avyaktaṃ pravartate tri-guṇataḥ samdayāt-ca | pariṇmataḥ salilavat prati-prati-guṇa-āśraya-viśeṣāt ||
Translation
It operates, in the form of the three Gunas and by combination, undergoing transformation, (diversified) accord ing to the differences severally of the other Gunas depend ing on the principal Guna.
Karika 17
Sanskrit Verse
संघातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥
Transliteration
saṅghāta-para-arthatvāt tri-guṇādi-viparyāt-adhiṣṭhānāt | puruṣaḥ asti bhoktṛbhāvāt kaivalya-arthaṃ pravṛtteḥ ca ||
Translation
Purusa exists : since the aggregate must be for the sake of the non-aggregate ; since there must exist an entity in which the properties of being constituted by the three Gunas and the rest do not appear ; since there must be a superintendent ; since there must be an experiencer ; and since activity is for the sake of abstraction.
Karika 18
Sanskrit Verse
जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च । पुरुषबहुत्वं सिद्धं त्रिगुण्यविपर्ययाच्चैव ॥१८ ॥
Transliteration
janana-maraṇa-karaṇānāṃ pratiniyamāt-ayugapat-pravṛtteḥ ca | puruṣa-bahutvaṃ siddhaṃ tri-guṇya-viparyayāt-ca-eva ||
Translation
From the individual allotment of birth, death and the Instruments, from non-simultaneous activity (towards the same end), and from the diverse modification of the three Gunas, multitude of Purusas is verily established.
Karika 19
Sanskrit Verse
तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥
Transliteration
tasmāt-ca viparyāsāt siddhaṃ sākṣitvam-asya puruṣasya | kaivalyaṃ mādhyastyaṃ draṣṭṛtvam-akartṛbhāvaḥ ca ||
Translation
And from that contrast it is proved that this Purusa is witness, solitary, indifferent, spectator, and non-, agent.
Karika 20
Sanskrit Verse
तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् । गुणकर्तृत्वे च तथा कर्तेव भवत्युदासीनः ॥ २० ॥
Transliteration
tasmāt-tat-saṃyogāt-acetanaṃ cetanāvat-iva liṅgam | guṇa-kartṛtve-api tathā karteva bhavati-udāsīnaḥ ||
Translation
Therefore (the inference that intelligence and agency belong to one and the same subject is a mistake.) Through conjunction with Purusa, the non-intelligent Effect appears as if it were intelligent, and although agency is of the Gunas, the indifferent (Purusa) appears, in the same way, as if he were the agent.
Karika 21
Sanskrit Verse
पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रधानस्य । पङ्ग्वन्धवदुभयोरपि संयोगास्तत्कृतः सर्गः ॥ २१ ॥
Transliteration
puruṣasya darśana-arthaṃ kaivalya-arthaṃ tathā pradhānasya | paṅgu-andha-vat-ubhayoḥ api saṃyogaḥ tat-kṛtaḥ sargaḥ ||
Translation
The conjunction of Purusa and the Pradhana is, like that of the halt and the blind, for mutual benefit, that is, for the exhibition of the Pradhana to Purusa and for the isolation of Purusa. From this conjunction proceeds Creation.
Karika 22
Sanskrit Verse
प्रकृतेर्महान्, ततोऽहङ्कारः, तस्माद्गणश्च षोडशकः ।तस्मादपि षोडशकात् पञ्चभ्यः पञ्च भूतानि ॥ २२ ॥
Transliteration
prakṛteḥ mahāṃ tataḥ ahaṃkāraḥ tasmāt-gaṇaḥ ca ṣoḍaśakaḥ | tasmāt-api ṣoḍaśakāḥ pañcabhyaḥ pañca-bhūtāni ||
Translation
From Prakriti (evolves) Maliat ; thence, Ahamkara ; and from this, the sixteenfold set ; from five, again, among the sixteenfold, the five Elements.
Karika 23
Sanskrit Verse
अध्यवसायो बुद्धिर्धर्मो ज्ञानं विराग ऐश्वर्यम् । सात्त्विकमेतद्रूपं तामसमस्माद्विपर्यस्तम् ॥ २३ ॥
Transliteration
adhyavasāyaḥ buddhiḥ dharmaḥ jñānaṃ virāga aiśvaryam | sāttvikam-etad-rūpaṃ tāmasam-asmāt-viparyastam ||
Translation
Ascertainment is Buddhi. Virtue, know ledge, dispassion and power are its forms or manifestations or modifications, partaking of Sattva. Those partaking of Tamas, are the reverse of these.
Karika 24
Sanskrit Verse
अभिमानोऽहङ्कारस्तस्माद्द्विविधः प्रवर्तते सर्गः । एकादशकश्च गणस्तन्मात्रः पञ्चकश्चैव ॥ २४ ॥
Transliteration
abhimānaḥ ahaṃkāraḥ tasmād dvidhaḥ pravartate sargaḥ | ekādaśakaḥ ca gaṇaḥ tanmātraḥ pañcakaḥ ca-eva ||
Translation
Self-assertion is Ahamkara. Fiom it proceeds a twofold evolution only : the elevenfold set and also the fivefold Tan-matra.
Karika 25
Sanskrit Verse
सात्त्विक एकादशकः प्रवर्तते वैकृतादहङ्कारात् । भूतादेस्तन्मात्रः स तामसः, तैजसादुभयम् ॥ २५ ॥
Transliteration
sāttvikaḥ ekādaśakaḥ pravartate vaikṛtād ahaṃkārāt | bhūtādeḥ tanmātraḥ sa tāmasaḥ taijasād ubhayam ||
Translation
The Sattvika elevenfold set proceeds from the Vaikrita Ahamkara ; from the Bhutadi Ahamkara, the Tanmatras ; they are Tamasa ; from Taijasa Ahamkara, proceed both.
Karika 26
Sanskrit Verse
बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्राणरसनस्पर्शनकानि । वाक्पाणिपादपायूपस्थान् कर्मेन्द्रियाण्याहुः ॥ २६ ॥
Transliteration
buddhīndriyāṇi cakṣuḥśrotraghrāṇarasanasparśanakāni । vākpāṇipādapāyūpasthān karmendriyāṇyāhuḥ ॥ 26 ॥
Translation
Those called the eyes, the ears, the nose, the tongue and the skin are said to be the Indriyas of cognition, and the speech, hands, feet, the excretory organ and the organ of generation, to be the Indriyas of action,
Karika 27
Sanskrit Verse
उभयात्मकमत्र मनः संकल्पकमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥
Transliteration
ubhaya-ātmakam-atra manaḥ saṃkalpakam-indriyaṃ ca sādharmyāt | guṇa-pariṇāma-viśeṣāt-nānātvaṃ bāhya-bhedāḥ ca ||
Translation
Among the Indriyas, Manas possesses the nature of both. It is deliberative, and is as well an Indriya, as it is homogeneous with the rest. The variety of the In driyas is due to the differences in the transformation of the Gunas, and so are the external diversities (of objects of the senses).
Karika 28
Sanskrit Verse
शब्दादिषु पञ्चानामालोचनमात्रमिष्यते वृत्तिः । वचनादानविहरणोत्सर्गानन्दाश्च पञ्चानाम् ॥ २८ ॥
Transliteration
śabdadiṣu pañcānām ālocana-mātram-iṣyate vṛttiḥ | vacana-ādāna-viharaṇa-utsarga-ānandāḥ ca pañcānām ||
Translation
The function of the five, in respect to sound and the rest, is considered to be observation simply. Speech, manipulation, locomotion, excretion and generation are considered to be the functions of the other five.
Karika 29
Sanskrit Verse
स्वालक्षण्यं वृत्तिस्त्रयस्य सैषा भवत्यसामान्या । सामान्यकरणवृत्तिः प्राणाद्या वायवः पञ्च ॥ २९ ॥
Transliteration
svā-lakṣanyaṃ vṛttiḥ trayasya sā-eṣā bhavati-asāmānya | sāmānya-karaṇa-vṛttiḥ prāṇa-ādyā vāyavaḥ pañca ||
Translation
Of the three (internal Instruments), their own definitions are their respective functions. These, the same, (functions) are peculiar to each. The common modification of the Instruments is the five airs beginning with Prana.
Karika 30
Sanskrit Verse
युगपच्चतुष्टयस्य तु वृत्तिः क्रमशश्च तस्य निर्दिष्टा । दृष्टे तथाऽप्यदृष्टे त्रयस्य तत्पूर्विका वृत्तिः ॥ ३० ॥
Transliteration
yugapat-catuṣṭayasya tu vṛttiḥ kramaśaś-ca tasya nirdiṣṭā | dṛṣṭe tathā-api-adṛṣṭe trayasya tat-pūrvikā vṛttiḥ ||
Translation
Of all the four, the functions are instantaneous ; their functions are found to be successive also. This is in regard to sensible objects. In regard to unseen objects, so too are the functions of the three, but preceded by that.
Karika 31
Sanskrit Verse
स्वां स्वां प्रतिपद्यन्ते परस्पराकूतहेतुकां वृत्तिम् । पुरुषार्था एव हेतुर्न केनचित्कार्यते करणम् ॥ ३१ ॥
Transliteration
svāṃ svāṃ pratipadyante paraspara-ākūta-hetukāṃ vṛttim | puruṣa-artha eva hetuḥ na kenacit kāryate karaṇam ||
Translation
The Instruments enter into their respective modifications to which they are incited by mutual desire. The purpose of Purusa is the only (cause of the activity of the Instruments). By none whatever is an Instrument made to act.
Karika 32
Sanskrit Verse
करणं त्रयोदशविधं तदाहरणधारणप्रकाशकरम् । कार्यं च तस्य दशधाऽऽहार्यं धार्यं प्रकाश्यं च ॥ ३२ ॥
Transliteration
karaṇaṃ trayodaśavidhaṃ tat āharaṇa dhāraṇa prakāśakaram | kāryaṃ ca tasya daśadha hāryaṃ dhāryaṃ prakāśyaṃ ca ||
Translation
The Instrument is of thirteen sorts. It per forms apprehension, sustentation, and manifestation. And its effect or act, viz., the apprehensible, the sustainable, and the manifestable, is (each) tenfold.
Karika 33
Sanskrit Verse
अन्तःकरणं त्रिविधं दशधा बाह्यं त्रयस्य विषयाख्यम् । साम्प्रतकालं बाह्यं त्रिकालमाभ्यन्तरं करणम् ॥ ३३ ॥
Transliteration
antaḥ karaṇaṃ trividhaṃ daśadhā bāhyaṃ trayasya viṣayākhyam | sāmpratakālaṃ bāhyaṃ trikālam ābhyantaraṃ karaṇam ||
Translation
The internal Instrument is threefold ; the external, tenfold, called the object of the three. The ex ternal instrument operates at time present ; the internal at all the three times.
Karika 34
Sanskrit Verse
बुद्धीन्द्रियाणि तेषां पञ्च विशेषाविशेषविषयिणी । वाग्भवति शब्दविषया शेषाणि तु पञ्चविषयाणि ॥ ३४ ॥
Transliteration
buddhi indriyāṇi teṣāṃ pañca viśeṣa aviśeṣa viṣayāṇi | vāk bhavati śabda viṣayā śeṣāṇi tu pañca viṣayāṇi ||
Translation
Among these (ten Indriyas) the five Indriyas of cognition have for their objects things gross and subtile. Speech has sound (alone) for its object. But the rest have (all) the five as their objects.
Karika 35
Sanskrit Verse
सान्तःकरणा बुद्धिः सर्वं विषयमवगाहते यस्मात् । तस्मात् त्रिविधं करणं द्वारि द्वाराणि शेषाणि ॥ ३५ ॥
Transliteration
śāntaḥ karaṇaṃ buddhiḥ sarvaṃ viṣayam avagāhate yasmāt | tasmāt trividhaṃ karaṇaṃ dvāri dvārāṇi śeṣāṇi ||
Translation
Since Buddhi, together with Ahamkara and Manas, comprehends all objects (at all times), therefore, the three Instruments are like a house of which the rest are gates.
Karika 36
Sanskrit Verse
एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः । कृत्स्नं पुरुषस्यार्थं प्रकाश्य बुद्धौ प्रयच्छन्ति ॥ ३६ ॥
Transliteration
ete pradīpa-kalphāḥ paraspara vilakṣaṇāḥ guṇa viśeṣāḥ | kṛtsaṃ puruṣayā arthaṃ prakāśya buddhau prayacchanti ||
Translation
These particular modifications of the Gunas, which are characteristically different from one another, and which are, therefore, in this matter, comparable to a lamp, present all their respective objects to Buddhi, so that these may be exhibited to Purusa.
Karika 37
Sanskrit Verse
सर्वं प्रत्युपभोगं यस्मात् पुरुषस्य साधयति बुद्धिः । सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सूक्ष्मम् ॥ ३७ ॥
Transliteration
sarvaṃ prati upabhogaṃ yasmāt puruṣasya sādhayati buddhiḥ | sa eva ca viśinaṣṭi punaḥ pradhāna puruṣa-aṅtaraṃ sūkṣmam ||
Translation
(The other Indriyas present all objects to Buddhi, so that they may be exhibited to Purusa), since it is Buddhi which accomplishes the experience of Purusa in regard to all (objects at all times). And it is that, again, which discriminates the subtile difference between the Pradhana and Purusa.
Karika 38
Sanskrit Verse
तन्मात्राण्यविशेषाः तेभ्यो भूतानि पञ्च पञ्चभ्यः । एते स्मृता विशेषाः शान्ता घोराश्च मूढाश्च ॥ ३८ ॥
Transliteration
tanmātrāṇi aviśeṣāḥ tebhyo bhūtāni pañca pañcabhyaḥ | ete smṛtāḥ viśeṣāḥ śāṅtāḥ ghorāḥ ca mūḍhāḥ ca ||
Translation
The Tan-matras are the indiscernibles. From these five, proceed the five gross Elements which are remembered to be the discernibles ; for they are pacific, terrific, and stupefic.
Karika 39
Sanskrit Verse
सूक्ष्मा मातापितृजाः सह प्रभूतैस्त्रिधा विशेषाः स्युः । सूक्ष्मास्तेषां नियता मातापितृजा निवर्तन्ते ॥ ३९ ॥
Transliteration
sūkṣmāḥ mātāpitṛjāḥ saha prabhūtaiḥ tridhā viśeṣāḥ syuḥ | sūkṣmāḥ teṣāṃ niyatāḥ mātā pitṛjāḥ nivartaṇte ||
Translation
The Subtile Bodies, Bodies produced from father and mother, together with the Great Elements, will be the Visesas. Amongst them, the Subtile Bodies are continuant ; Bodies produced from father and mother cease (to entangle after death.)
Karika 40
Sanskrit Verse
पूर्वोत्पन्नमसक्तं नियतं महदादिसूक्ष्मपर्यन्तम् । संसरति निरुपभोगं भावैरधिवासितं लिङ्गम् ॥ ४० ॥
Transliteration
pūrva-utpannam asaktaṃ niyatam mahat ādi sūkṣma-paryantam | saṃsarati nirupa-bhogaṃ bhāvaiḥ adhivāsitaṃ liṅgam ||
Translation
The Liiga or jnergent Body, the one primordially produced, unconfined, continuant, composed of the Tattvas beginning with Mahat and ending with the Tanmatras, transmigrates, free from Experience, tinged with tlie Bhavas.
Karika 41
Sanskrit Verse
चित्रं यथाश्रयमृते स्थाण्वादिभ्यो यथा विना छाया । तद्वद्विनाऽविशेषैः न तिष्ठति निराश्रयं लिङ्गम् ॥ ४१॥
Transliteration
citraṃ yathā āśrayam ṛte sthāṇu-ādibhyo vinā yathā chāyā | tadvat vinā viśeṣaiḥ na tiṣṭhati nirāśrayaṃ liṅgam ||
Translation
As a painting stands not without a support, nor is there a shadow without a stake or the like, so neither does the Linga subsist supportless, without the Visesas.
Karika 42
Sanskrit Verse
पुरुषार्थहेतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन । प्रकृतेर्विभुत्वयोगात् नटवद्व्यवतिष्ठते लिङ्गम् ॥ ४२ ॥
Transliteration
puruṣārtha-hetukam idaṃ nimitta naimittika prasaṅgena | prakṛteḥ vibhutva yogat naṭavat vyavatiṣṭhate liṅgam ||
Translation
Impelled by the purpose of Purusa, this Sub tile Body appears in different roles, like a dramatic perform er, by means of association with instrumental causes and their consequences, through the universal supremacy of Prakriti.
Karika 43
Sanskrit Verse
सांसिद्धिकाश्च भावाः प्राकृतिका वैकृतिकाश्च धर्माद्याः । दृष्टाः करणाश्रयिणः कार्याश्रयिणश्च कललाद्याः ॥ ४३ ॥
Transliteration
sāṃsiddhikāḥ ca bhāvāḥ prakṛtikāḥ vaikṛtikāḥ ca dharmādhāḥ | dṛṣṭāḥ karaṇāśrayiṇaḥ kāryāśrayiṇaḥ ca kalalādyāḥ ||
Translation
The Bhavas or dispositions are instinctive, essential, and also acquired. Dharma and the rest are considered as residing in Buddhi, and the uterine germ, and the rest as residing in the Body.
Karika 44
Sanskrit Verse
धर्मेण गमनमूर्ध्वं गमनमधस्ताद् भवत्यधर्मेण । ज्ञानेन चापवर्गो विपर्ययादिष्यते बन्धः ॥ ४४ ॥
Transliteration
dharmeṇa gamanam ūrdhva gamanam adhastād bhavati adharmeṇa | jñānena ca apavargaḥ viparyayāt iṣyate bandhaḥ ||
Translation
By virtue, is going upward ; going downward is by vice ; and by knowledge, is Release ; from the reverse, Bondage is considered (to be.)
Karika 45
Sanskrit Verse
वैराग्यात् प्रकृतिलयः संसारो भवति राजसाद्रागात् । ऐश्वर्यादविघातो विपर्ययात् तद्विपर्यासः ॥ ४५ ॥
Transliteration
vairāgyat prakṛtilayaḥ saṃsāro bhavati rājasāt rāgāt | aiśvaryāt avighātaḥ viparyayāt tad viparyāsaḥ ||
Translation
From dispassion is absorption into the Pra kritis, transmigration is from the passion of Rajas, from power is unimpediment, from the reverse is the contrary.
Karika 46
Sanskrit Verse
एष प्रत्ययसर्गो विपर्ययाशक्तितुष्टिसिद्ध्याख्यः । गुणवैषम्यविमर्द्देन तस्य भेदास्तु पञ्चाशत् ॥ ४६ ॥
Transliteration
eṣah pratyayasargaḥ viparyaya-aśakti tuṣṭiḥ siddhi-ākhyaḥ | guṇa-vaiṣamya-vimardāt tasya ca bhedāḥ tu pāñcāśat ||
Translation
This is the creation of Buddhi, termed ignor ance, incapacity, complacency, ‘and perfection. And from the conflict of the Gunas in unequal degree of strength, its sorts, again, are fifty.
Karika 47
Sanskrit Verse
पञ्च विपर्ययभेदा भवन्त्यशक्तिश्च करणवैकल्यात् । अष्टाविंशतिभेदा तुष्टिर्नवधाऽष्टधा सिद्धिः ॥ ४७ ॥
Transliteration
pañca viparyaya bhedāḥ bhavaṅti aśaktiḥ ca karaṇa vaikalyāt | aṣṭāvimśāti bhedāḥ tuṣṭiḥ navadhā aṣṭadhā siddhiḥ ||
Translation
Five are the divisions of ignorance ; and according to the impairment of the instruments, incapacity has twenty-eight varieties ; while complacency is ninefold ; perfection, eightfold.
Karika 48
Sanskrit Verse
भेदस्तमसोऽष्टविधो मोहस्य च, दशविधो महामोहः । तामिस्रोऽष्टादशधा, तथा भवत्यन्धतामिस्रः ॥ ४८ ॥
Transliteration
bhedaḥ tamasaḥ aṣṭavidhaḥ mohasaya ca daśavidhaḥ maha-mohaḥ | tāmisraḥ aṣṭādaśadhā tathā bhavati aṅdhatāmisraḥ ||
Translation
The distinctions of A-Vidya are eightfold, as also of Asmita ; tenfold is Raga ; Dvesa is eighteenfold ; so also is Abhinivesa.
Karika 49
Sanskrit Verse
एकादशेन्द्रियवधाः सह बुद्धिवधैरशक्तिरुद्दिष्टा । सप्तदश वधा बुद्धेर्विपर्ययात् तुष्टिसिद्धीनाम् ॥ ४९ ॥
Transliteration
ekādaśa iṅdriya-vadhāḥ saha buddhi vadhaiḥ aśaktiḥ uddiṣṭā | saptadaśa vadhāḥ buddheḥ viparyayāt tuṣṭi siddhīnām ||
Translation
Injuries of the eleven Indriyas, together with injuries of Buddhi, are pronounced to be Incapacity. The injuries of Buddhi are seventeen, through inversion of com placencies and perfections.
Karika 50
Sanskrit Verse
आध्यात्मिकाश्चतस्रः प्रकृत्युपादानकालभाग्याख्याः । बाह्या विषयोपरमात् पञ्च, नव तुष्टयोऽभिहिताः ॥ ५० ॥
Transliteration
ādhyātmikāḥ catasraḥ prakṛti upādāna kāla bhāgya ākhyāḥ | bāhyāḥ viṣaya uparamāt pañca nava tuṣṭayaḥ abhimatāḥ ||
Translation
The nine Complacencies are propounded : the four Self-regarding ones called after Prakriti, Material, Time, and Luck ; the external five, through abstinence from objects.
Karika 51
Sanskrit Verse
ऊहः शब्दोऽध्ययनं दुःखविघातास्त्रयः सुहृत्प्राप्तिः । दानं च सिद्धयोऽष्टौ सिद्धेः पूर्वोऽङ्कुशस्त्रिविधः ॥ ५१ ॥
Transliteration
ūhaḥ śabdaḥ adhyayanaṃ duhkha-vighātāḥ trayaḥ sukṛt prāptiḥ | dānaṃ ca siddhayaḥ aṣṭau siddheḥ pūrvaḥ aṅkuśaḥ trividhaḥ ||
Translation
Argumentation, Word, Study, the three Pre ventions of Pain, Acquisition of friends, Charity or Purity are the eight Perfections. Those mentioned before Perfec tion are the threefold goad to (Ignorance and suffering).
Karika 52
Sanskrit Verse
न विना भावैर्लिङ्गं न लिङ्गेन भावनिर्वृत्तिः । लिङ्गाख्यो भावाख्यस्तस्माद् द्विविधः प्रवर्तते सर्गः ॥ ५२ ॥
Transliteration
na vinā bhāvaiḥ liṅgaṃ na vinā liṅgena bhāva nirvṛttiḥ | liṅgena bhāva-ākhyaḥ tasmāt dvedhā pravartate sargaḥ ||
Translation
Without the Bhavas, there would be no Linga, ‘^without the Linga, there would be no surcease of the Bhavas ; therefrom a twofold creation proceeds : the one called after the Linga, the other called after the Bhavas.
Karika 53
Sanskrit Verse
अष्टविकल्पो दैवस्तैर्यग्योनश्च पञ्चधा भवति । मानुषश्चैकविधः समासतोऽयं त्रिधा सर्गः ॥ ५३ ॥
Transliteration
aṣṭa vikalpaḥ daivaḥ tairyagyonaḥ ca pañcadhā bhavati | mānuṣakaḥ ca ekavidhaḥ samāsataḥ bhautikaḥ sargaḥ ||
Translation
The superhuman is of eight kinds ; and the grovelling species is of five kinds ; and the human is of a single kind ; this, briefly, is the Bhautika Sarga or Creation of Beings.
Karika 54
Sanskrit Verse
ऊर्ध्वं सत्त्वविशालस्तमोविशालश्च मूलतः सर्गः । मध्ये रजोविशालो ब्रह्मादिस्तम्बपर्यन्तः ॥ ५४ ॥
Transliteration
ūrdhvaṃ sattva-viśālaḥ tamo-viśālaḥ ca mūlataḥ sargaḥ | madhye rajo-viśālaḥ brahma-ādi stamba-paryantaḥ ||
Translation
“Above, the creation is abundant in Sattva ; be low, it is abundant in Tamas ; in the middle, it is abundant in Rajas; such is the creation from Brahma down to a stock,
Karika 55
Sanskrit Verse
तत्र जरामरणकृतं दुःखं प्राप्नोति चेतनः पुरुषः । लिङ्गस्याविनिवृत्तेः, तस्माद् दुःखं स्वभावेन ॥ ५५ ॥
Transliteration
tatra jarāmaraṇa kṛtaṃ duḥkhaṃ prāpnoti cetanaḥ puruṣaḥ | liṅgasya avinivṛtteḥ tasmāt duḥkhaṃ svabhāvena ||
Translation
Therein does intelligent Purusa experience pain caused by decay and death, on acount of the non-cessation of, or till the cessation of, the Subtile Body : wherefore pain is the natural order of things.
Karika 56
Sanskrit Verse
इत्येष प्रकृतिकृतौ महदादिविशेषभूतपर्यन्तः । प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ॥ ५६ ॥
Transliteration
ityeṣaḥ prakṛti kṛtaḥ mahadādi viśeṣa bhūta paryantaḥ | prati puruṣa vimokṣārthaṃ svārthe iva parārthe ārambhaḥ ||
Translation
Thus then is this creation beginning with Mahat and ending with specific entities, originated by Prakriti in the interest of another as in her own interest, for the release of each individual Purusa.
Karika 57
Sanskrit Verse
वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य ॥ ५७ ॥
Transliteration
vatsa vivṛddhi nimittaṃ kṣīrasya yathā pravṛttiḥ ajñasya | puruṣa vimokṣa nimittaṃ tathā pravṛttiḥ pradhānasya ||
Translation
Just as is the secretion of milk, which is un intelligent, for the sake of nourishment of the calf, so is the creation of the Pradhana for the sake of the release of Purusa.
Karika 58
Sanskrit Verse
औत्सुक्यनिवृत्त्यर्थं यथा क्रियासु प्रवर्तते लोकः । पुरुषस्य विमोक्षार्थं प्रवर्तते तद्वदव्यक्तम् ॥ ५८ ॥
Transliteration
autsukya nivṛtti-arthaṃ yathā kriyasu pravartate lokaḥ | puruṣasya vimokṣa-arthaṃ pravartate tadvat avyaktam ||
Translation
Just as people engage in acts to relieve anxiety or desires, so does the Unmanifest energise for the purpose of the release of Purusa.
Karika 59
Sanskrit Verse
रङ्गस्य दर्शयित्वा निवर्तते नर्तकी यथा नृत्यात् । पुरुषस्य तथाऽऽत्मानं प्रकाश्य विनिवर्तते प्रकृतिः ॥ ५९ ॥
Transliteration
raṅgasya darśayitvā nivartate nartakī yathā nṛtyāt | puruṣasya tathā ātmānaṃ prakāśya vinivartate prakṛtiḥ ||
Translation
Just as a fair dancer, having exhibited herself to the spectators, desists from the dance, so does Prakriti desist, having exhibited herself to Purusa.
Karika 60
Sanskrit Verse
नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः । गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति ॥ ६० ॥
Transliteration
nanavidhaiḥ upāyaiḥ upakāriṇi anupakāriṇaḥ puṃsaḥ | guṇavati aguṇasya sataḥ tasya artham apārthakaṃ carati ||
Translation
By manifold means does benevolent Prakriti, possessed of the Gunas, pursue, in a manner in which she has no interest of her own, the object of Purusa who makes no return, being devoid as he is of the Gunas.
Karika 61
Sanskrit Verse
प्रकृतेः सुकुमारतरं न किञ्चिदस्तीति मे मतिर्भवति । या दृष्टास्मीति पुनर्न दर्शनमुपैति पुरुषस्य ॥ ६१ ॥
Transliteration
prakṛteḥ sukumārataraṃ na kiñcit asti iti me matiḥ bhavati | yā dṛṣṭā asmi iti punaḥ na darśanam upaiti puruṣasya ||
Translation
My opinion is that nothing exists which is more delicate than Prakrit! who, knowing that, ” I have seen,” comes no more within the sight of Purusa.
Karika 62
Sanskrit Verse
तस्मान्न बध्यते नापि मुच्यते नापि संसरति कश्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ ६२ ॥
Transliteration
tasmāt na badhyate addhā na mucyate na api saṃsarati kaścit | saṃsarati badhyate mucyate ca nānā-āśrayā prakṛtiḥ ||
Translation
Wherefore, verily, no Purusa is ever bound, nor is released, nor transmigrates. Prakriti, being the sup port of manifold creations, is bound, is released, and trans migrates.
Karika 63
Sanskrit Verse
रूपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः । सैव च पुरुषार्थं प्रति विमोचयत्येकरूपेण ॥ ६३ ॥
Transliteration
rūpaiḥ saptabhiḥ eva tu badhnāti ātmānam ātmanā prakṛtiḥ | sai’va ca puruṣa arthaṃ prati vimocayati eka rūpeṇa ||
Translation
By seven forms does Prakriti bind herself by herself ; and it is she who, by one form, releases herself for the sake of Purusa,
Karika 64
Sanskrit Verse
एवं तत्त्वाभ्यासान्नास्मि न मे नाहमित्यपरिशेषम् । अविपर्ययाद्विशुद्धं केवलमुत्पद्यते ज्ञानम् ॥ ६४ ॥
Transliteration
evaṃ tattvābhyāsāt na asmi na me na aham iti apariśeṣam | aviparyayāt viśuddhaṃ kevalam utpadyate jñānam ||
Translation
So, through cultivation of the knowledge of the Tattvas, is produced the final, pure, because free from error and doubt, and one single knowledge that neither does agency belong to me, nor is attachment mine, nor am I identical with the Body, etc.
Karika 65
Sanskrit Verse
तेन निवृत्तप्रसवामर्थवशात् सप्तरूपविनिवृत्ताम् । प्रकृतिं पश्यति पुरुषः प्रेक्षकवदवस्थितः स्वस्थः ॥ ६५ ॥
Transliteration
tena nivṛttapraśavā arthavaśāt sapta rūpa vinivṛttām | prakṛtiṃ paśyati puruṣaḥ prekṣakavat avasthitaḥ svacchaḥ ||
Translation
Thereby having her prolific energy stopped, and desisting from the seven forms under the influence of knowledge, Prakriti is looked at by Purusa ju$t like a spec tator, standing by, self-reposedf
Karika 66
Sanskrit Verse
दृष्टा मयेत्युपेक्षक एको दृष्टाहमित्युपरमत्यना । सति संयोगेऽपि तयोः प्रयोजनं नास्ति सर्गस्य ॥ ६६ ॥
Transliteration
dṛṣṭā mayā iti upekṣakaḥ ekaḥ dṛṣṭā aham iti uparamati anya | sati saṃyoge-api prayojanaṃ nāsti sargasya ||
Translation
“She has been seen by me,” —so the one stands indifferent ; ” I have been seen,”, — so the other desists. Though their conjunction still remains, there does not exist any motive for creation.
Karika 67
Sanskrit Verse
सम्यग्ज्ञानाधिगमाद्धर्मादीनामकारणप्राप्तौ । तिष्ठति संस्कारवशाच्चक्रभ्रमणवद्धृतशरीरः ॥ ६७ ॥
Transliteration
samyak-jñāna adhigamāt dharmadīnām akāraṇa prāptau | tiṣṭhati saṃskāra vaśāt cakra bhramivat dhṛta śarīraḥ ||
Translation
LXVII. Through attainment of perfect knowledge, virtue and the rest coming to be deprived of their power as causes, Purusa yet continues invested with body under the influence of previous Dharma and A-Dharma, as the potter’s wheel continues whirling (from momentum).
Karika 68
Sanskrit Verse
प्राप्ते शरीरभेदे चरितार्थत्वात् प्रधानविनिवृत्तौ । ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमाप्नोति ॥ ६८ ॥
Transliteration
prāpte śarīrabhede caritārthatvāt pradhāna vinivṛtteḥ | aikāntikam ātyaṅtikam ubhayaṃ kaivalyaṃ prāpnoti ||
Translation
When (in due course) separation from the Body takes place, and there is cessation of the activity of the Pradhana from her purpose having been fulfilled Purusa attains both absolute and final Kaivalya.
Karika 69
Sanskrit Verse
पुरुषार्थज्ञानमिदं गुह्यं परमर्षिणा समाख्यातम् । स्थित्युत्पत्तिप्रलयाश्चिन्त्यन्ते यत्र भूतानाम् ॥ ६९ ॥
Transliteration
puruṣārtha jñānam idaṃ guhyaṃ parama-rṣiṇā samākhyātam | sthiti utpatti pralayaḥ cintyaṅte yatṛa bhūtānām ||
Translation
This abstruse knowledge, adapted to the end of Purusa, wherein the production, duration, and dissolution of beings are considered, has been thoroughly expounded by the great Risi.
Karika 70
Sanskrit Verse
एतत् पवित्रमग्र्यं मुनिरासुरयेऽनुकम्पया प्रददौ । आसुरिरपि पञ्चशिखाय तेन बहुधाकृतं तन्त्रम् ॥ ७०॥
Transliteration
etat pavitram agryam muniḥ āsuraye-anukaṃpayā | āsuriḥ api pañcaśikhāya tena ca bahudhā kṛtaṃ tantram ||
Translation
This foremost purifying knowledge the Muni, through compassion, imparted to Asuri ; Asuri, again, to Panchasikha, by whom the System was elaborated in manifold ways.
Karika 71
Sanskrit Verse
शिष्यपरम्परयागतमीश्वरकृष्णेन चैतदार्याभिः। सङ्क्षिप्तमार्यमतिना सम्यग्विज्ञाय सिद्धान्तम् ॥ ७१॥
Transliteration
śiṣya-paraṃparyā-āgatam īśvarakṛṣṇena ca-etad āryābhiḥ | saṃkṣiptam ārya-matinā saṃyak-vijñāya siddhāntam ||
Translation
And this doctrine, descended by tradition of disciples, to the holy-minded Isvarakrisna, having been thoroughly understood by him, has been summarised by means of these Aryas.
Karika 72
Sanskrit Verse
सप्तत्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य षष्टितन्त्रस्य। आख्यायिकाविरहिताः परवादविवर्जिताश्चाऽपि ॥ ७२॥
Transliteration
saptatyāṃ kila ye arthāḥ te arthāḥ kṛtsnasya ṣaṣṭitantrasya | ākhyāyikā-virahitāḥ paravāda-vivarjitāḥ ca-api ||
Translation
The subjects which are treated by the Saptati, are the subjects of the entire Sasti-Tantra, exclusive of the illustrative stories, and omitting demolition of opposite doctrines.