Samkhya Karika of

Ishvarakrishna

Translated by
Michael Douglas Neely

The Translator and the
Translation
I am a mostly self-taught Sanskrit enthusiast. I went to
a Sanskrit presentation at a yoga studio sometime in
the late 1990s. That was my first exposure to any
structured Sanskrit class. The studio arranged a
second follow-up class, but no one showed up, except
me. I took that as an omen. In 2003 I took two
Sanskrit workshops that emphasized learning the
Sanskrit alphabet and some noun declensions and verb
conjunctions. In 2005 I was able to find a Sanskrit
mentor to teach me Sanskrit until about mid-2006. For
the next year I continued my Sanskrit studies and
Sanskrit to English translations. You can see my
translation work during this time period and my
current work on my academia.edu profile:
https://independent.academia.edu/MichaelNeely
In mid-2007 I lost interest in Sanskrit and stopped
studying it. In 2014 my interest in Sanskrit was
rekindled. I felt a calling to come back to it and
started reviewing various Sanskrit primers and
textbooks.
In July 2015 I felt confident enough to start translating
the Bhagavad Gita in order to continue to increase my
proficiency in the Sanskrit language. I felt excited to
actually read and comprehend the Sanskrit of
the Bhagavad Gita and to then translate it into
English. In addition to the Bhagavad Gita, I have
started some translation work on the Brihat Jataka,
the principal Upanishads, major jyotish texts, and
other Sanskrit works.
I am not a Sanskrit professor nor do I claim to be an
expert in the Sanskrit language. Various translations
of the Samkhya Karika, Sanskrit primers and
textbooks, and the Academic Room Sanskrit-English
Dictionary app were consulted during this translation.
In particular, I consulted the Samkhya Karika
translations by Swami Niranjanananda Saraswati, Dr.
T. G. Mainkar, C. Kunhan Raja, and Henry Thomas
Colebrooke, Esq., the Seven Systems of Indian
Philosophy by Pandit Rajmani Tigunait, Ph.D., and
the Sanskrit script for this text was found at
sanskritdocuments.org for clarification and guidance
in my own translation. I relied heavily on the Sanskrit
primer Devavanipravesika by Robert and Sally
Goldman, Sanskrit Composition by Vaman Shivaram
Apte, the Sanskrit Reference Manual by William
Bucknell, and the app just mentioned in making sure I
understood the Sanskrit underlying the translation.
In my prose translations, I tried to be as literal as not been provided by the credentialed Sanskrit
possible, not adding anything to the translation that community and that rarely engages the Sanskrit
was not in the original Sanskrit text. For each verse enthusiast community in any public outreach beyond
translated, I show the Sanskrit devanagari text, the the availability of their print and online publications.
transliteration of the Sanskrit into English (IAST
format), and the English translation I created. After
that, I broke down each word into its pre-sandhi form
and listed the various grammatical identifiers of each
word. Sometimes I also explain why my translation is
different from other translations and provide other
background information essential to understanding the
verses. Every translation has it place in the world. My
disagreement with a translation is just an exercise in
noticing how it departs from the literal translation.

Some Sanskritists may criticize this book given I am

not a credentialed Sanskritist in the guise that I made
certain grammar and translation errors. I am not
immune to error, but I am definitely confident that I
provide a valuable Sanskrit and Samkhya Karika
resource in this book. If one feels moved to criticize
my work, I would appreciate a detailed response in
regards to my error and not some off the cuff rebuke
from on high. I understand societys tendency to give
the benefit of the doubt to a credentialed person over a
non-credentialed enthusiast, but just be aware that
both credentialed and uncredentialed people make
errors all the same. This book is filling a void that has

Outline of Main Concepts
(listed as they appear in the text)
Purpose of this Text
This text presents an alternative method for removing
the injury caused by the three kinds of suffering
(internal, external, and supernatural). The method is
discernment between the unmanifest and manifest.
As opposed to the traditional means, this method is
permanent and does not incur further injury and
impurity.
The Self (also commonly named the Supreme Spirit
or directly translated from its Sanskrit name, Purusha)
is not nature, does not change, and is unmanifest.
Mula Prakriti is only nature and is unmanifest.
Mahat, ego, and the five subtle elements are nature,
change, and are manifest.
The mind, the five instruments of cognition (seeing,
hearing, smelling, tasting, and touching), five
instruments of action (speech, hands, feet, anus, and
genital), and the five gross elements (space, air, fire,
water, and earth) change and are manifest.

Method of Discernment

The method of discernment between the unmanifest

and manifest begins by listing the 25 major principles
of reality, and identifying whether they are unmanifest
or manifest and whether or not they have nature
and/or change inherent within them as follows:
Means of Arriving at Correct
Knowledge
Before going into more detail about the 25 major
principles of reality, this text lists and defines the
valid means for arriving at correct knowledge. These
valid means are as follows:
Perception makes a determination based on the
various objects of the senses.
Inference consists of three parts that are made
known attended with the characteristic and that
possessed of the characteristic, so there is a process of
perceiving the characteristic and that possessed of the
characteristic, and then making an inference between
the two.
Valid testimony derived from a credible tradition.
Correct Knowledge of the
Imperceptible and Belief
There is a subset of inference called samanyata that is
a belief based on a perception beyond the senses.
Even though this object is inconclusive and remote,
the perception based on credible testimony is deemed
correct knowledge.
The Reasons for Imperceptibility
Things may be imperceptible because of great
distance or proximity, the weakness of the sense
organs, an unstable mind, subtlety, suppression,
humiliation, and the intermixture of similar things.
When things in nature are non-perceptible, it is
because they are subtle, not because they are
unmanifest. Through its effects, they are perceived
beginning with mahat, which is the combination of
the Self (pure consciousness) and Mula Prakriti (pure
unconsciousness). In addition, the effects reveal the
non-perceptible by in some ways being in the same
form as the cause, and in other ways being different
from the cause.
The Reasons Why the Effect is Inherent
in the Cause
The effect is already existent in nature, regardless of
the cause. Below is the reasoning:
Everything that is possible already exists because of
the absence of action in the non-existent.
A particular material cause is selected for a particular
effect, thus the effect exists before the cause.
Not all causes can produce particular effects, thus the
effect exists in spite of causes that are not able to
produce a particular effect.
The cause has to fit the effect, so the effect is already
there before the chosen cause.
A cause exists for every effect.
Definition of the Manifest and the
Unmanifest
Possessed of a cause, transient, limited, active,
multiform, dependent, characteristic, having parts, and
subordinate is the manifested. The unmanifested is the
opposite.
The manifested are the three gunas, possessed of
non-discrimination, an object of the sense,
commonplace, inanimate, and productive.
Thus, of the 25 principles of Samkhya philosophy, the
Self and Mula Prakriti are unmanifest. All the other
principles beginning with mahat are manifest.
Definition of the Gunas
The gunas are three in number. They are called sattva,
rajas, and tamas. They consist of pleasure, pain, and
languor, respectively. Their aims are to illumine,
advance, and restrain, respectively. And the existence
of their union is supportive and oppositional to each
other.
Sattva is buoyant and bright.
Rajas is desire, stimulation, and unsteadiness.
Tamas is heavy and enveloping.
The gunas are like a light, the function is according to
the aim.
The Gunas Infer What Cannot Be
Discriminated
Indiscriminateness and the such in the manifest and
unmanifest are proven from that endowed with the
three gunas and their non-existence in the Self. Also,
by the state of being composed of the gunas causes of
the effects, even the unmanifested is proven.
Reason for the Manifested Cause
Because there are divisions in reality that can be
measured (finiteness), there is mutual connection,
there is manifestation according to power, and from
the undivided universe the cause distributes the
effects. The cause is manifested and occurs according
to the three gunas based on their union and according
to the change. Like water, the particular resting place
of the gunas counter-balance each other.
 From the union of the Self and Mula Prakriti, nature
appears as if it is possessed of consciousness and thus
the Self in the character in the condition of being the
Inference to the Existence of the Self performer in the gunas, appears as if it were the doer.

There is a Self because there is a condition for

anothers sake by the multitude and because there is a
controller opposite of the three gunas, etc. Also, there
is the aim in detachment of the soul from matter and
manifestation because there is the existence of the
enjoyer.
How the Abundance of the Self and
that in Contrast to Self is Established
Reason for Creation
For the aim of seeing a vision of the Self and also the
aim of the souls detachment from matter of the
material worlds source, even possessed of both
blindness (the Self) and lameness (Nature), creation is
performed by that union (between the Self and
Nature).

The abundance of the Self is established from the

successive allotment of the action of birth and death
and the activity between those moments in life. And
also by the contrast of the three gunas.

And from that contrast between the gunas and the

Self, the state of being a witness is established as is
the detachment of the soul from matter, indifference,
seership, and a state of inaction of the Self.
Hierarchy of Creation from
(Mula)Prakriti
From (Mula)Prakriti comes mahat; from that, comes
ahamkara; from that, comes five instruments of
cognition, five instruments of action, the mind, and
the five elements (space, air, fire, water, earth).
The instruments of cognition are known as seeing,
hearing, smelling, tasting, and touching. The
instruments of action are known as speech, hands,
feet, anus, and genital.
See the visual hierarchy on the next page.

Buddhi, which is the same as mahat, is effort.

Dharma, knowledge, indifference, power are
endowed with the quality of sattvic buddhi. The form
consisting of tamasic buddhi is the opposite of sattvic
buddhi.

Ahamkara is self-conceit. From that, a two-fold

creation occurs consisting of the mind, instruments of
cognition, instruments of action, and tanmatras
(space, air, fire, water, and earth).

From ahamkara arises vaikrita consisting of the mind,

instruments of cognition, and instruments of action
that consist of sattva. From the bhutadi are the
tanmatras (space, air, fire, water, and earth). Those
consist of tamas. Both of these come from rajas
(ahamkara).

The Nature of the Mind, Instruments of
Cognition, and Instruments of Action
The mind belongs to both sense (instruments of
cognition) and will (instruments of action) because it
assimilates to the various changes in the gunas and
variety of environments it encounters.
The five instruments of cognition are mere
observation.
The function of the five instruments of action are
speech, grasping, locomotion, elimination, and
pleasure.
The Common Functions Exclusive to
Buddhi, Ahamkara, and the Mind
Buddhi, ahamkara, and the mind have their own
specific characteristics where the verse lists the
definition in this text:
Buddhi: effort (verse 23)
Ahamkara: self-conceit (verse 24)
The mind: processes the stimuli from the environment
and responds via the instruments of action (verse 27)
The common functions among these instruments are
the five pranas (prana, apana, samana, udana, and
vyana).
The pranas are usually equated with chi from the
Chinese culture, vital airs, or life force.
Each of the five pranas rules over the p ranic
functions as follows:
Prana: the breathing life force
Apana: the downward carrying life force
Samana: the equalizing life force
Udana: the upward carrying life force
Vyana: the pervasive life force
Instruments Used in the Seen and The Causes and Effects of the
Unseen Instruments

But the functions of buddhi, ahamkara, mind, and the The instruments are mahat, ahamkara, mind, seeing,
instruments of cognition are assigned to the seen. The hearing, smelling, tasting, touching, speech, hands,
buddhi, ahamkara, mind are also assigned to the feet, anus, and genital. Those instruments cause
unseen. inducement, support, and illumination.

The effects of those causes are borne, maintained, and

Cause of the Buddhi, Ahamkara, and illuminated by the instruments of seeing, hearing,
smelling, tasting, and touching, speech, hands, feet,
the Instruments of Cognition anus, and genital.

The Selfs aim instigates the functions of buddhi,

ahamkara, mind, and the instruments of cognition to
produce a mutual purpose for that aim.

By nothing else is the cause made to act. The Self is

the prime cause.
The Interior and Exterior
Categorization of the 13 Instruments
The interior instruments are three in number (buddhi,
ahamkara, mind).
The exterior instruments are ten in number (seeing,
hearing, smelling, tasting, and touching, speech,
hands, feet, anus, and genital).
These ten instruments are the objects of the three
interior instruments (buddhi, ahamkara, mind).
The exterior instruments reside in the present time.
The interior instruments reside in the past, present,
and future.
The Gross and Subtle Objects of the
Five Instruments of Cognition
Of those five instruments of cognition (seeing,
hearing, smelling, tasting, and touching), the objects
are both gross and subtle. Speech has its object of
sound. But all the other instruments of action (hands,
feet, anus, and genital) have five objects (sound,
touch, form, taste, and smell).
The Portal Keepers and Portals Among
the 13 Instruments
Buddhi, ahamkara, and mind absorb all objects. Those
three internal instruments are the portal keepers. All
the external instruments (the instruments of cognition
and action) are the portals.
The mind, ahamkara, instruments of cognition and
action, resembling a lamp and different from one
another due to the difference between the gunas, offer
the entire aim of the Self in the illuminated buddhi.
It is from this that the buddhi accomplishes all for the
pleasure of the Self. The buddhi also is able to
discriminate the subtle difference between the
Pradhana (Mula Prakriti) and the Self.
The Subtle and Gross Elements
The tanmatras are the subtle elements: sound, touch,
color, taste, and odor. From those are the five gross
elements: space, air, fire, water, and earth. The gross
elements are experienced as calming, turbulent, and
delusional.
The subtle elements together with the gross elements
are born of the mother and father, which are
manifested with the calm, turbulent, and deluded. The
subtle elements are permanent, those born of the
mother and father are finite.
Like a picture without a support, just so a shadow
cannot be without a stake. Likewise, a subtle body
cannot stand without a support.
The subtle body produces the aim of the Self with the
discharge of cause and that derived from the cause
(the effect), which is derived from nature and the
union with the omnipresent. Like an actor, the subtle
body performs.
The Dispositions
The innate and natural dispositions are related to the
sattvic ahamkara (the mind, instruments of cognition
and action) and dharma, knowledge, indifference, and
power. The seen is related to the cause and effect are
the embryo, etc.

The Nature of the Subtle Body

The subtle body is previously existent, unattached,

permanent, beginning with mahat and ending with the
subtle elements, undergoing transmigration, not
experiencing, and clothed with dispositions.
The Results of Various States of Being
By dharma, one rises up and by adharma, one falls
down.
By knowledge one becomes accomplished, by
ignorance one becomes bound.
From dispassion is absorption into nature; from
passion arises rajas, which leads to the cycle of
existence.
From power comes no impediment, from weakness
comes obstacles.
Creation which Proceeds from Buddhi
That creation which proceeds from buddhi is
categorized as loss, weakness, contentment, and
accomplishment. And from the contact of the diverse
gunas, the divisions of that are a mere fifty, as
follows:
Five divisions of loss;
Twenty-eight divisions of weakness arising from the
weakness of the instruments;
Nine forms of contentment;
Eight forms of accomplishment.
The Five Divisions of Loss The Twenty-eight Divisions of
Weakness
Tamas
The injuries due to the weakness of the eleven
Delusion is eightfold. One can be deluded by the eight
instruments (the mind, five instruments of cognition,
attainments of being very small in size, very great in
and five instruments of action) are deafness,
size, very light in weight, very heavy in weight,
blindness, paralysis, loss of taste, loss of smell,
having great lordship, having many possessions, able
dumbness, mutilation, lameness, constipation,
to reach any place, and manifest anywhere.
impotence, and insanity.
Great delusion is tenfold. One can be greatly deluded
The injuries due to the weaknesses of the buddhi are
by the five objects of the senses (sound, touch, form,
seventeen injuries, which are based on the opposite of
taste, and smell), which can be of divine or human
the nine forms of contentment and the eight forms of
origin.
accomplishment mentioned next.
Waning light has eighteen total forms mentioned
above: delusion and great delusion. These become the
eighteen forms by which one is brought down in the The Nine Forms of Contentment
form of joy in the experiences of those eighteen.
The nine desired contentments are the four related to
Darkness also has the same eighteen forms. In the Self known as nature, material means, time, and
darkness, fear strikes a person by being deprived of luck. And the five externals based on the cessation of
the eighteen total forms of delusion and great delusion the objects of the senses.
that are supposed to bring joy.
The Eight Forms of Accomplishment
Reasoning, verbal authority, study, the threefold
destruction of sorrow (internal, external, and
supernatural), the acquisition of friends, and charity
are the eight accomplishments.
The previous three (infirmity, ignorance,
complacency) are a restraint on accomplishment.
The Twofold Process of Creation
There is no subtle body without dispositions. There is
no accomplishment of dispositions without a subtle
body. Therefore, a twofold creation occurs known as
the subtle body and dispositions.
Origin of Living Beings
There are eight divine origins: Brahman, Prajapati,
Indra, Pitri, Gandharva, Yaksha, Raksha, and Pishaca.
There are five animal origins: cattle, deer, bird,
reptile, and immobile things.
And there is One human origin.
Regions of the Gunas
Sattva abounds above.
Tamas abounds in the below.
Rajas is the creation in the middle and abounds in
rajas from Brahman down to a blade of grass
Sorrow is Inherent in Animate
Existence
The animate Self attains sorrow with the production
of old age and death because of the absence of the
destruction of the subtle body. Therefore, sorrow is a
part of ones own state.
The Analogy of Engaging and
Disengaging in Nature
Like a female dancer having performed, disengages
from the dance of the theater, just so nature having
performed in illumination of the soul, disengages.

All Aim is for the Self The Benefactor and Malefactor

The accomplished of nature, beginning with mahat With manifold means, nature, the benefactor, is
down to distinct beings, is the means for the liberation endowed with the gunas. It equally performs, without
of each soul. The act in anothers aim is, as if, in ones benefit, the aims of the malefactor, the Self, one
own aim. without the gunas.
Like the manifestation of the inanimate milk is for the
aim of the growth of the calf, just so, the
manifestation of the foremost (Prakriti) is for the aim
of the liberation of the soul.

Like the world is engages in action for the means of

terminating desire, so the unmanifest engages for the
means of the liberation of the Self.
The Nature of the Self and Nature
The notion is that there is nothing more modest than
Nature. When Nature realizes, I am seen, Nature
will not again come near within sight of the Self.
Therefore, the Self is not bound, nor is it abandoned,
nor is it ever undergoing transmigration. Nature
undergoes the cycle of mundane existence. Wearing
different forms, it is bound and released.
What Binds and Liberates the Soul
With seven forms (dharma and adharma, passion and
dispassion, supremacy and weakness, and ignorance),
nature binds the soul by the soul. And that soul causes
one to go towards liberation for the aim of the Self,
which has one form, knowledge.
Parallels can be drawn from the eight forms above as
follows:
dharma and adharma;
dispassion and passion;
supremacy and weakness; and
knowledge and ignorance.
The Non-Existence of the I
I am not, nothing is mine, nor is there an I, is the
all-encompassing knowledge, pure and absolute,
without a doubt this is born through the repeated study
of the truth.
The Accomplishment of Knowledge
By that knowledge, the Self, well situated, standing
firm, possessed of sight, beholds nature, which has
ceased production and discontinued from the seven
forms based on the influence of the aim.
The Self, indifferent, thinks, It is seen by me. The
other, withdrawn, thinks, I am seen. Even existing
together (the Self and Nature) in union, there is no
aim of creation of those two.
Attainment of Right Knowledge and
the Influence of Memory
From attaining right knowledge of dharma and
adharma, passion and dispassion, supremacy and
weakness, and ignorance, one stands in the attainment
of the causeless. From the influence of memory, one
continues to live in cyclical existence.
When arrived at the dissolution of the body from
ones own aims in acts and when there is cessation of
nature, there is attaining both complete and continual
detachment of the soul from matter.
Origin and Insight from this Secret
Knowledge
This secret knowledge of the Selfs aim was declared
by a great sage where the duration, birth, and
dissolution of beings were perceived.
Lineage of the Tantra Text of Samkhya
Philosophy

That holy, foremost sage gave this tantra (doctrine) to

Asuri with pity. Also, Asuri gave it to Pancashika.
The tantra was distributed to various places by
Pancashikha.

Having thoroughly understood the dogma, the

noble-minded Ishavarakrishna handed this short tantra
with the arya meters down through a lineage of
students.

Thus is declared in the 70 (verses) those subjects,

which are the subjects of the whole Shashti Tantra,
omitting the short narratives and controversies.

Verses
1. Because of the injury from the three kinds of
suffering, there is a desire to know that in the means
of removal. If that is [considered] useless [because
there exists] perceptible [means], it is not so. There is
no existence [of the perceptible means of removal]
based in permanency and completeness.
2. That one (the perceptible means) is beheld joined to
excess loss and impurity, indeed, that one is known
from the tradition. The contrary should be better based
on the discernment of the knowledge of the manifest
and unmanifest.
3. Mula Prakriti is the inanimate principle. Beginning
with mahat are the seven (mahat, ego, and the five
subtle elements), which are nature and changes. Those
consisting of sixteen (the mind, the five senses, the
five instruments of action, and the five gross
elements) are just change. The Self is not nature nor
change.
4. Perception, inference, and valid testimony are the
source for establishing all correct knowledge. These
three are the desired means to correct knowledge.
Indeed, from correct knowledge is the attainment of
correct knowledge of an object.
5. Perception is the determination, indeed, based on
the various objects of the senses. Inference is of three
parts that is made known attended with the
characteristic and that possessed of the characteristic.
And a credible tradition is a valid testimony.
6. And samanyata i s based on a perception of those
beyond the senses and a belief based on an inference.
Therefore, even if it is inconclusive and remote, the
perception based on credible testimony is correct
knowledge.
7. [Things may be imperceptible] because of great
distance and proximity, the weakness of the organs of
sense, an unstable mind, subtlety, suppression,
humiliation, and the intermixture of similar things.
8. Because of subtlety that (nature) is non-perceptible,
and not because it is unmanifest. Through its effects,
that is perceived beginning with mahat. And that
which is to be done (the effect) is different in form
from nature (the cause) and having the same form (as
nature, the cause).
9. The necessary existence of an effect (as inherent in
a cause) is because of the absence of cause in the
non-existent, because of the seizure of material cause
(for the effect), because of the non-existence of all
cause of the able, because the cause is fit to be
capable, and because of the existence of cause.
10. Possessed of a cause, transient, limited, active,
multiform, dependent, characteristic, having parts, and
subordinate is the manifested. The unmanifested is the
opposite.
11. The manifested are the three gunas, possessed of
non-discrimination, an object of the sense,
commonplace, inanimate, and productive. So also is
the source of the material world (Mula Prakriti).
Contrary to that and yet similar is the Supreme Spirit.
12. The gunas consist of pleasure, pain, and languor.
The aims are to illumine, advance, and restrain,
[respectively]. And the existence of the union is
supportive and opposing of each other.
13. Sattva is buoyant and bright. Rajas is desire,
stimulation, and unsteadiness. Tamas, indeed, is
heavy and enveloping. [The gunas] are like a light, the
function is according to the aim.
14. Indiscriminateness and the such [in the manifest
and unmanifest] are proven from that endowed with
the three gunas. That is based on the non-existence in
the reverse. Based on the state of being composed of
the gunas causes of the effects, even the
unmanifested is proven.
15. Because of the measure of the divisions, the
mutual connection, the manifestation according to the
power, and the division of the effect by the cause from
the undivided of the universe.
16. The cause is manifested and occurs according to
the three gunas based on their union and according to
the change, like water, the particular resting place of
the gunas counter-balance.
17. Because there is a condition for anothers sake by
the multitude and because there is a controller
opposite of the three gunas, etc., there is a Self.
Because there is the existence of the enjoyer there is
the aim in detachment of the soul from matter and
manifestation.
18. The abundance of the Self is established from the
successive allotment of the action of birth and death
and activity, and indeed, the contrast of the three
gunas.
19. And from that contrast is established the state of
being a witness, the detachment of the soul from
matter, indifference, seership, and a state of inaction
of the Self.
20. Therefore, from the union, that inanimate
[appears] as if possessed of consciousness (the
animate). And thus, the character in the state of being
the performer in the gunas, the indifferent (Self)
appears as if it were the doer.
21. For the aim of seeing a vision of the Self and also
the aim of the detachment of the soul from matter of
the source of the material world. Even possessed of
both blindness (the Self) and lameness (Nature),
creation is performed by that union (between the Self
and Nature).
22. From (Mula)Prakriti is the portion of mahat. From
that is ahamkara, from that is a set consisting of the 16
(five organs of cognition, five organs of action, and
the mind), and also from the five of the 16 divisions
are the five elements (space, air, fire, water, earth).
23. Buddhi is effort. Dharma, knowledge,
indifference, power are endowed with the quality of
sattva [of buddhi]. The form consisting of tamas [of
buddhi] is the opposite from this (sattva).
24. Ahamkara is self-conceit. From that a two-fold
creation occurs consisting of the eleven (mind, organs
of cognition, organs of action) and the set of the
tanmatra (space, air, fire, water, and earth), indeed,
consisting of five.
25. From ahamkara arises vaikrita consisting of the
eleven (mind, organs of cognition, organs of action)
that consists of sattva. From the bhutadi are the
tanmatras (space, air, fire, water, and earth). That
consists of tamas. Both of these come from rajas.
26. The instruments of cognition are known as seeing,
hearing, smelling, tasting, and touching. The
instruments of action are known as the speech, hands,
feet, the anus, and genital.
27. Here, the mind belongs to both, sense (organs of
cognition) and will (organs of action), based on the
assimilation to the distinctions in the change of the
gunas and the variety based on the division of the
environment.
28. Among the sense of hearing, etc. of the five
(instruments of cognition) are considered mere
observation. The function of the five (instruments of
action) are speech, seizure, locomotion, evacuation,
and pleasure.
29. The function of the three (buddhi, ahamkara, and
mind) have specific characteristics given they are
exclusive. The common function of the instruments
beginning with prana, etc., related to the wind, are the
five (prana, apana, samana, udana, and vyana).
30. But the functions are simultaneous and successive
of the set of four (buddhi, ahamkara, mind, and the
instruments of cognition) in regards to that assigned to
the seen. And thus, among the unseen is that previous
function of the three (buddhi, ahamkara, mind).
31. They (buddhi, ahamkara, mind, and the
instruments of cognition) arrive at their respective
function producing for a mutual purpose. Indeed, the
aim of the Self is the motive. By nothing else is the
cause made to act.
32. The instrument is of 13 kinds (mahat, ahamkara,
mind, seeing, hearing, smelling, tasting, and touching,
speech, hands, feet, the anus, and genital). That causes
inducement, support, and illumination. And the effect
of that to be borne, maintained, and illuminated is in
10 parts (seeing, hearing, smelling, tasting, and
touching, speech, hands, feet, the anus, and genital).
33. The interior instrument is three in number
(buddhi, ahamkara, mind). The exterior instrument is
ten in number (seeing, hearing, smelling, tasting, and
touching, speech, hands, feet, the anus, and genital) is
called the object of the three (buddhi, ahamkara,
mind). The exterior instrument is in the present time.
The interior instrument is in the three times (past,
present, and future).
34. Of those five instruments of cognition (seeing,
hearing, smelling, tasting, and touching), the objects
are gross and subtle. Speech has its object of sound.
But all the other (instruments of action) (hands, feet,
the anus, and genital) have five objects.
35. From which buddhi together with the internal
instrument absorbs all objects, from that the three
kinds of instruments (buddhi, ahamkara, and mind)
are a portal keepers. All the others (the instruments of
cognition and action) are the portals.
36. These (mind, ahamkara, instruments of cognition
and action), resembling a lamp and different from
one another due to the difference between the gunas,
offer the entire aim of the Self in the illuminated
buddhi.
37. From which the buddhi accomplishes all for the
pleasure of the Self. And indeed, that one again
discriminates the subtle difference between the
Pradhana (Mula Prakriti) and the Self.
38. The tanmatras are the subtle elements (sound,
touch, color, taste, and odor). From those are the five
gross elements (space, air, fire, water, and earth).
From the five are those gross (elements) experienced
as calm, turbulent, and deluded.
39. The subtle elements together with the gross
elements born of the mother and father arisen with the
three kinds (calm, turbulent, and deluded). The subtle
elements of those ought to be permanent, those born
of the mother and father are finite.
40. The subtle body is previously existent, unattached,
permanent, beginning with mahat and ending with the
subtle elements, undergoing transmigration, not
experiencing, and clothed with dispositions.
41. Like a picture without a support, just so a shadow
cannot be without a stake. Likewise, a subtle body
cannot stand without a support.
42. This (subtle body) produces the aim of the Self
with the discharge of cause and that derived from the
cause (the effect) from nature and the union with the
omnipresent. Like an actor, the subtle body performs.
43. The innate and natural dispositions are related to
the sattvic ahamkara (the mind, instruments of
cognition and action) and dharma, etc. The seen
related to cause and effect are the embryo, etc.
44. By dharma one goes upwards and by adharma
one goes below. By knowledge is accomplishment,
from the reverse is considered bondage.
45. From dispassion is absorption into nature, from
that passion related to rajas is the cycle of existence,
from power is no impediment, from the opposite is the
opposite.
46. That creation which proceeds from buddhi is
categorized as loss, weakness, contentment, and
accomplishment. And from the contact of the diverse
gunas, the divisions of that are a mere fifty.
47. There are five divisions of loss and twenty-eight
divisions of weakness arising from the weakness of
the instrument. Contentment has nine forms.
Accomplishment has eight forms.
48. From tamas is the eightfold division of delusion
and tenfold division of great delusion. Thus, there are
eighteen forms of waning light and also [eighteen
forms] of darkness.
49. The weakness is the injuries of the eleven
instruments together with the injuries of the buddhi
declared as the seventeen injuries from the buddhi
based on the opposite of accomplishment and
contentment.
50. The nine desired contentments are the four related
to the Self (the internals) known as nature, material
means, time, and luck. And the five externals based
on the cessation of the objects of the senses.
51. Reasoning, verbal authority, study, the threefold
destruction of sorrow (internal, external, and
supernatural), the acquisition of a friends, and charity
are the eight accomplishments. The previous three
(infirmity, ignorance, complacency) are a restraint on
accomplishment.
52. There is no subtle body without dispositions.
There is no accomplishment of dispositions without a
subtle body. Therefore, a twofold creation occurs
known as the subtle body and dispositions.
53. There are eight kinds (Brahman, Prajapati, Indra,
Pitri, Gandharva, Yaksha, Raksha, and Pishaca)
derived from the divine origin, five forms (cattle,
deer, bird, reptile, and immobile things) derived from
an animal origin, and one kind derived from a human
origin. This is the summary of creation in regards to
living beings.
54. Upwards abounds in sattva, from the root abounds
tamas, and creation in the middle abounds in rajas
from Brahman, etc. down to a blade of grass.
55. There, the animate Self attains sorrow producing
old age and death because of the absence of
destruction of the subtle body. Therefore, sorrow is a
part of ones own state.
56. It is said, that the accomplished of nature
beginning with mahat down to distinct beings is the
means for the liberation of each soul. The act in
anothers aim is as if in ones own aim.
57. Like the manifestation of the inanimate milk is for
the aim of the growth of the calf, just so the
manifestation of the foremost (Prakriti) is for the aim
of the liberation of the soul.
58. Like the world is engages in action for the means
of terminating desire, so the unmanifest engages for
the means of the liberation of the Self.
59. Like a female dancer having performed,
disengages from the dance of the theater, just so
nature [having performed] in illumination of the soul,
disengages.
60. With manifold means the benefactor is endowed
with the gunas. It equally performs, without benefit,
the aims of that malefactor Self, one without the
gunas.
61. My notion is that there is nothing more modest
than Nature. When she realizes, I am seen, she will
not again come near within sight of the Self.
62. Therefore, (the Self) is not bound, nor is it
abandoned, nor is it ever undergoing transmigration.
Nature undergoes the cycle of mundane existence.
Wearing different forms, it is bound and released.
63. But indeed, with seven forms (dharma, dispassion,
supremacy, adharma, ignorance, passion, weakness),
nature binds the soul by the soul, and indeed, that
(soul) causes one to go towards liberation for the aim
of the Self with one form (knowledge).
64. I am not, nothing is mine, nor is there an I, is the
all encompassing knowledge, pure and absolute,
without a doubt born through the repeated study of the
truth.
65. By that (knowledge), the Self, well situated
standing firm possessed of sight, beholds nature,
which has ceased production and discontinued from
the seven forms based on the influence of the aim.
66. The Self, indifferent, thinks, It is seen by me.
The other, withdrawn, thinks, I am seen. Even
existing together (the Self and Nature) in union, there
is no aim of creation of those two.
67. From attaining, indeed, right knowledge of
dharma, etc., one stands in the attainment of the
causeless. From the influence of latent dispositions, a
body is retained possessed of the nature of a revolving
wheel.
68. When arrived at the dissolution of the body from
ones own aims in acts and when there is cessation of
Nature, there is attaining both complete and continual
detachment of the soul from matter.
69. This secret knowledge of the aim of the Self was
declared by a great sage. Where the duration, birth,
and dissolution of beings are perceived.
70. That holy, foremost sage with pity gave it to
Asuri. Also, Asuri gave it to Pancashika. By him
(Pancashikha), the tantra (doctrine) was distributed to
various places.
71. And this summary with the Arya meters handed
down from a lineage of students through the
noble-minded Ishavarakrishna, having thoroughly
understood the dogma.
72. Thus is declared in the 70 (verses) are those
subjects which are the subjects of the whole Shashti
Tantra, omitting the short narratives and
controversies.
 Verse 1
Grammatical Detail of the

Verses

dukhatraybhightjjijs tadabhightake hetau

de sprth cennaiknttyantato'bhvt 1

Because of the injury from the three kinds of

suffering, there is a desire to know that in the means
of removal. If that is [considered] useless [because
there exists] perceptible [means], it is not so. There is
no existence [of the perceptible means of removal]
based in permanency and completeness.
dukha = suffering
traya = three kinds
abhighta = injury
dukhatraybhightt (stem form:
dukhatraybhighta) (masculine/neuter, ablative,
singular) = because of the injury from the three kinds
of suffering (internal, external, and divine)
jijs (stem form: jijs) (feminine, nominative,
singular) = the desire to know
tad (pronoun, 3rd person, neuter, nominative,
singular) = that
ced (conjunction) (indeclinable) = if
na (particle of negation) (indeclinable) = not
eknta = completeness
atyanta = permanency
eknttyantatas (adverb ending -tas with an ablative
case connotation) (indeclinable) = based in
completeness and permanency
abhvt (stem form: abhva) (masculine/neuter,
ablative, singular) = non-existence

abhightake (stem form: abhightaka) (masculine,

locative, singular) = in removal

hetau (stem form: hetu) (masculine, locative, singular)

= in the means

de (1st class verb root: d) (past passive participle,

masculine, locative, singular) = in the perceived

s (pronoun, 3rd person, feminine, nominative,

singular) = that

aprth (stem form: aprth) (feminine, nominative,

singular) = useless
This text on Samkhya philosophy states there are
three kinds of suffering: internal, external, and Verse 2
supernatural. The internal ones are associated with
bodily diseases and malfunctions. External ones are
from the environment like accidents and dangers.
Supernatural ones are spiritual, such as those from
spirits.

Obviously, when there is suffering, people will try to davadnuravika sa hyaviuddhi

remove suffering with perceivable means such as
medicine and surgery for internal suffering, taking
precautions and building shelter for external ones, and
performing rituals for spiritual ones. But, per this text,
these perceivable means are not permanent nor
complete. Thus, the reason for expounding the
Samkhya philosophy in this text.
kaytiayayukta
tadviparta reyn vyaktvyaktajavijnt 2
That one (the perceptible means) is beheld joined to
excess loss and impurity, indeed, that one is known
from the tradition. The contrary should be better based
on the discernment of the knowledge of the manifest
and unmanifest.
davat (1st class verb root: d) (past active
participle, neuter, nominative, singular) = beheld
nuravikas (stem form: nuravika) (masculine,
nominative, singular) = known from tradition
sas (pronoun, 3rd person, masculine, nominative,
singular) = that one
avyakta = unmanifest
ja = knowledge
vijna = discernment
vyaktvyaktajavijnt (masculine, ablative,
singular) = based on the discernment of the
knowledge of the manifest and unmanifest

hi (adverb) (indeclinable) = indeed

aviuddhi = impurity
kaya = loss
atiaya = excess
yuktas = joined
aviuddhikaytiayayuktas (7th class verb root: yuj)
(past passive participle, masculine, nominative,
singular) = joined to excess loss and impurity

tad (pronoun, 3rd person, neuter, nominative,

singular) = that

vipartas (stem form: viparta) (masculine,

nominative, singular = contrary

reyn (stem form: reyas) (comparative, masculine,

nominative, singular) = should be better
vyakta = manifest
The action of discernment between the manifest and
unmanifest is a very common piece of wisdom in Verse 3
ancient Indic literature.

mlapraktiraviktirmahaddy praktiviktaya

sapta

oaakastu vikro na praktirna vikti purua 3

Mula Prakriti is the inanimate principle. Beginning

with mahat are the seven (mahat, ego, and the five
subtle elements), which are nature and changes. Those
consisting of sixteen (the mind, the five senses, the
five instruments of action, and the five gross
elements) are just change. The Self is not nature nor
change.
mla = root
praktis = nature
mlapraktis (stem form: mlaprakti) (feminine,
nominative, singular) = Mula Prakriti (the original
root out of which matter or all apparent forms are
evolved)
aviktis (stem form: avikti) (feminine, nominative,
singular) = the inanimate principle
mahat = mahat
d = beginning with
mahat (stem form: mahadd) (feminine, nominative,
plural) = beginning with mahat (the intellect)
prakti = nature
vikti = changes
praktiviktayas (stem form: praktivikti) (prakti +
viktayas) (feminine, nominative, plural) = nature and
changes
sapta (cardinal number) = seven
oaakas (cardinal number with nominal derivative
-ka) = consisting of sixteen (mind, the five senses
(seeing, hearing, smelling, tasting, and touching), the
five instruments of action (hands, feet, mouth, anus,
and genital), and the five gross elements (ether, air,
fire, water, and earth)
tu (conjunction) (indeclinable) = are just
vikras (stem form: vikra) (masculine, nominative,
singular) = change
na (particle of negation) = not
praktis (stem form: prakti) (feminine, nominative,
singular) = nature (source of the material world)
na (particle of negation) = not
viktis (stem form: vikti) (feminine, nominative,
singular) = change (the animate principle)
puruas (stem form: purua) (masculine, nominative,
singular) = the Self
 dam (1st class verb root: d) (past passive
Verse 4 participle, neuter, nominative, singular) = perception

anumnam (stem form: anumna) (neuter, nominative,

singular) = inference
ptavacanam (stem form: ptavacana) (neuter,
nominative, singular) = valid testimony
damanumnamptavacana ca
ca (conjunction) (indeclinable) = and
sarvapramasiddhatvt
sarva = all
trividha pramamia prameyasiddhi prama = knowledge
siddhatva = establishing
pramddhi 4 sarvapramasiddhatvt (stem form:
sarvapramasiddhatva) (neuter, ablative, singular) =
are the source for establishing all correct knowledge
Perception, inference, and valid testimony are the
source for establishing all correct knowledge. These trividham (stem form: trividha) (neuter, nominative,
three are the desired means to correct knowledge. singular) = three kinds
Indeed, from correct knowledge is the attainment of
correct knowledge of an object. pramam (stem form: prama) (neuter, nominative,
singular) = means to correct knowledge

iam (6th class verb root: i) (past passive participle,

neuter, nominative, singular) = desired

prameya = correct knowledge of an object

siddhi = attainment
prameyasiddhis (stem form: prameyasiddhi) Verse 5
(feminine, nominative, singular) = attainment of
correct knowledge of an object

pramt (stem form: prama) (neuter, ablative,

singular) = from correct knowledge
prativiaydhyavasyo da
hi (adverb) (indeclinable) = indeed
trividhamanumnamkhytam

talligaligiprvakamptarutirptavacana tu 5

Perception is the determination, indeed, based on the

various objects of the senses. Inference is of three
parts that is made known attended with the
characteristic and that possessed of the characteristic.
And a credible tradition is a valid testimony.
prativiayt (masculine, ablative, singular) = based on
various objects of the senses
hi (adverb) (indeclinable) = indeed
avasyas (stem form: avasya) (masculine,
nominative, singular) = determination
dam (1st class verb root: d) (past passive nominative, singular) = a credible tradition
participle, neuter, nominative, singular) = perception
trividham (stem form: trividha) (neuter, nominative,
singular) = three parts
anumnam (stem form: anumna) (neuter, nominative,
singular) = inference
liga = characteristic
ligi = possessed of the characteristic
prvaka = attended with
ligaligiprvakam (stem form: ligaligiprvaka)
(neuter, nominative, singular) = attended with the
characteristic and that possessed of the characteristic
ptarutis (stem form: ptaruti) (feminine,
ptavacanam (stem form: ptavacana) (neuter,
nominative, singular) = valid testimony
tu (conjunction) (indeclinable) = and

khytam (2nd class verb root: khy) (past passive

participle, neuter, nominative, singular) = made
known

tad (pronoun, 3rd person, neuter, nominative,

singular) = that
 smnyatas (stem form: smnyata) (masculine,
Verse 6 nominative, singular) = samanyata [a kind of
inference (neither deduced from the relation of cause
to effect, nor from that of effect to cause) on the

connection between the characteristic and the person
or thing possessed of the characteristic and is not
directly perceptible.]
smnyatastu ddatndriy prattira1numnt
tu (conjunction) (indeclinable) = and
tasmdapicsiddha paro'kamptgamt siddha
dt (1st class verb root: d) (past passive participle,
6 masculine, ablative, singular) = based on a perception

atndriym (stem form: atndriya)

And samanyata is based on a perception of those
beyond the senses and a belief based on an inference.
Therefore, even if it is inconclusive and remote, the
perception based on credible testimony is correct
knowledge.
(masculine, genitive, plural) = of those beyond the
senses
prattis (stem form: pratti) (feminine, masculine,
singular) = belief

anumnt (stem form: anumna) (neuter, ablative,

singular) = based on an inference

tasmt (adverb) (indeclinable) = therefore

api (adverb) (indeclinable) = even

ca (conjunction) (indeclinable) = and

asiddham (4th class verb root: sidh) (past passive
participle, neuter, nominative, singular) = Verse 7
inconclusive

paras (stem form: para) (masculine, nominative,

singular) = remote

akam (stem form: aka) (neuter, nominative,
singular) = perception

ptgamt (stem form: ptgama) (masculine, atidrt smpydindriyaghtn mano'navasthnt

ablative, singular) = based on credible testimony
siddham (4th class verb root: sidh) (past passive
participle, neuter, nominative, singular) = correct
knowledge
saukmyd vyavadhndabhibhavt
samnbhihrcca 7
[Things may be imperceptible] because of great
distance and proximity, the weakness of the organs of
sense, an unstable mind, subtlety, suppression,
humiliation, and the intermixture of similar things.
atidrt (stem form: atidra) (neuter, ablative,
singular) = because of a great distance
smpyt (stem form: smpya) (neuter, ablative,
singular) = because of proximity
samnbhihrt (stem form: samnbhihrt) (neuter,
ablative, singular) = because of the intermixture of
similar things (ambiguity)
ca (conjunction) (indeclinable) = and

indriya = instruments
ghta = injury
indriyaghtt (stem form: indriyaghta) (masculine,
ablative, singular) = because of the weakness of the
instruments

manas (stem form: manas) (neuter, nominative,

singular) = mind

anavasthnt (stem form: anavasthna) (neuter,

ablative, singular) = because of an unstable

saukmyt (stem form: saukmya) (neuter, ablative,

singular) = because of subtlety

vyavadhnt (stem form: vyavadhna) (neuter,

ablative, singular) = because of suppression

abhibhavt (stem form: abhibhava) (masculine,

ablative, singular) = because of humiliation
 saukmyt (stem form: saukmya) (neuter, ablative,
Verse 8 singular) = because of subtlety

tad (pronoun, 3rd person, neuter, nominative,

singular) = that
anupalabdhis (stem form: anupalabdhi) (feminine,
nominative, singular) = non-perceptible
saukmyt tadanupalabdhirnbhvt
na (particle of negation) (indeclinable) = not
kryatastadupalabdhi
abhvt (stem form: abhva) (masculine/neuter,
mahaddi tacca krya praktivirpa sarpa ca ablative, singular) = because it is unmanifest
8 kryatas (adverb) (indeclinable) = through its effects

tad (pronoun, 3rd person, neuter, nominative,

Because of subtlety that (nature) is non-perceptible,
and not because it is unmanifest. Through its effects,
that is perceived beginning with mahat. And that
which is to be done (the effect) is different in form
from nature (the cause) and having the same form (as
nature, the cause).
singular) = that
upalabdhis (stem form: upalabdhi) (feminine,
nominative, singular) = perceived
mahat (stem form: mahat) (neuter, nominative,
singular) = mahat

di (adverb) (indeclinable) = beginning with

tad (pronoun, 3rd person, neuter, nominative,
singular) = that
ca (conjunction) (indeclinable) = and
Verse 9
kryam (8th class verb root: k) (gerundive, neuter,
nominative, singular) = which is to be done (the
effect)

prakti = nature
virpa = different in form
praktivirpam (stem form: praktivirpa) (feminine, asadakaradupdnagrahat sarvasambhavbhvt
nominative, singular) = different in form from nature
aktasya akyakarat kraabhvcca satkryam
sarpam (stem form: sarpa) (neuter, nominative,
singular) = having the same form 9

ca (conjunction) (indeclinable) = and

The necessary existence of an effect (as inherent in a
cause) is because of the absence of cause in the
non-existent, because of the seizure of material cause
(for the effect), because of the non-existence of all
cause of the able, because the cause is fit to be
capable, and because of the existence of cause.
asad = non-existent ca (conjunction) (indeclinable) = and
akaraa = absence of cause
asadakarat (stem form: asadakaraa) (neuter, satkryam (stem form: satkrya) (neuter, nominative,
ablative, singular) = Because of the absence of cause singular) = the necessary existence of an effect (as
in the non-existent inherent in a cause)

updna = material cause

grahaa = seizure
updnagrahat (stem form: updnagrahaa)
(neuter, ablative, singular) = because of the seizure of
material cause (for the effect)

sarva = all
sambhava = cause
abhva = non-existence
sarvasambhavbhvt (stem form:
sarvasambhavbhva) (masculine, ablative, singular)
= because of the non-existence of all cause

aktasya (5th class verb root: akta) (past passive

participle, masculine, genitive, singular) = of the able

akyakarat (stem form: akyakaraa) (masculine,

ablative, singular) = because the cause fit to be
capable

kraabhvt (stem form: kraabhva) (masculine,

ablative, singular) = because of the existence of cause
 hetumat (stem form: hetumat) (neuter, nominative,
Verse 10 singular) = possessed of a cause

anityam (stem form: anitya) (neuter, nominative,

singular) = transient

avypi (stem form: avypin) (neuter, nominative,
hetumadanityamavypi sakriyamanekamrita singular) = limited

ligam sakriyam (stem form: sakriya) (neuter, nominative,

singular) = active
svayava paratantra vyakta vipartamavyaktam
anekam (stem form: aneka) (neuter, nominative,
10 singular) = multiform

ritam (1st class stem form: ri) (past passive

Possessed of a cause, transient, limited, active, participle, neuter, nominative, singular) = dependent
multiform, dependent, characteristic, having parts, and
subordinate is the manifested. The unmanifested is the ligam (stem form: liga) (neuter, nominative,
opposite. singular) = characteristic

svayavam (stem form: svayava) (neuter,

nominative, singular) = having parts

paratantram (stem form: paratantra) (neuter,

nominative, singular) = subordinate
vyaktam (1st class verb root: ag) (past passive
participle, neuter, nominative, singular) = manifested Verse 11
vipartam (2nd class verb root: vipar) (past passive
participle, neuter, nominative, singular) = the opposite

avyaktam (1st class verb root: ag) (past passive

participle, neuter, nominative, singular) = the
unmanifested (the primordial element whence all the triguamaviveki viaya smnyamacetana
phenomena of the material world are developed)
prasavadharmi

vyakta tath pradhna tadvipartastath ca pumn

11

The manifested are the three gunas, possessed of

non-discrimination, an object of the sense,
commonplace, inanimate, and productive. So also is
the source of the material world (Mula Prakriti).
Contrary to that and yet similar is the Supreme Spirit.
triguam (stem form: trigua) (neuter, nominative,
singular) = the three gunas (s attva, rajas, and tamas)
aviveki (stem form: avivekin) (neuter, nominative,
singular) = possessed of non-discrimination
viayas (stem form: viaya) (masculine, nominative,
singular) = the object of the sense
smnyam (stem form: smnya) (neuter, nominative,
singular) = commonplace
tad = that
viparta = contrary
tadvipartas (stem form: viparta) (masculine,
nominative, singular = contrary to that
tath ca (indeclinable) = and yet similar
pumn (stem form: pus) (masculine, nominative,
singular) = the Supreme Spirit

acetanam (stem form: acetana) (neuter, nominative,

singular) = inanimate

prasavadharmi (stem form: prasavadharmin) (neuter,

nominative, singular) = productive

vyaktam (1st class verb root: ag) (past passive

participle, neuter, nominative, singular) = manifested

tath (adverb) (indeclinable) = so also

pradhnam (stem form: pradhna) (neuter,

nominative, singular) = the source of the material
world (Mula Prakriti)
 prti = pleasure
Verse 12 aprti = pain
vida = languor
tmaks = consisting of
prtyaprtividtmaks (stem form:
prtyaprtividtmaka) (masculine, nominative,


plural) = consisting of pleasure, pain, and languor
prtyaprtividtmak prakapravttiniyamrth praka = illumine
pravtti = advance
anyo'nybhibhavrayajananamithunavttayaca niyama = restrain
artha = the aim
gu 12 prakapravttiniyamrths (stem form:
prakapravttiniyamrtha) (masculine, nominative,
plural) = the aims are to illumine, advance, and
The gunas consist of pleasure, pain, and languor. The restrain, [respectively]
aims are to illumine, advance, and restrain,
[respectively]. And the existence of the union is anyo'nya = each other
supportive and opposing of each other. abhibhava = oppose
raya = support
mithuna = union
vtti = existence
anyo'nybhibhavrayajananamithunavttayas (stem
form: anyo'nybhibhavrayajananamithunavtti)
(anyo'nya + abhibhava + raya + mithuna + vttayas)
(masculine, nominative, plural) = the existence of the
union is supportive and opposing of each other
ca (adverb) (indeclinable) = and
Verse 13
gus (stem form: gua) (masculine, nominative,
plural) = the gunas

sattva laghuprakakamiamupaambhaka

cala ca raja

guruvaraakameva tama pradpavaccrthato vtti

13

Sattva is buoyant and bright. Rajas is desire,

stimulation, and unsteadiness. Tamas, indeed, is
heavy and enveloping. [The gunas] are like a light, the
function is according to the aim.
sattvam (stem form: sattva) (neuter, nominative,
singular) = sattva (the quality of equilibrium, purity, tamas = tamas
and goodness)
pradpavat (stem form: pradpavat) (pradpa + vat)
laghu = buoyant (adverb) (indeclinable) = like a lamp
prakakam = bright
laghuprakakam (stem form: laghuprakaka) ca (conjunction) (indeclinable) = and
(neuter, nominative, singular) = buoyant and bright
arthatas (artha + tas) (adverb) (indeclinable) =
iam (stem form: ia) (neuter, nominative, singular) according to the aim
= desire
vttis (stem form: vtti) (feminine, nominative,
upaambhakam (stem form: upaambhaka) (neuter, singular) = the function
nominative, singular) = stimulation

calam (stem form: cala) (neuter, nominative, singular)

= unsteadiness

ca (conjunction) (indeclinable) = and

rajas = rajas

guru = heavy
varaakam = enveloping
guruvaraakam (stem form: guruvaraaka) (neuter,
nominative, singular) = heavy and enveloping

eva (adverb) (indeclinable) = indeed

 avivek = indiscriminateness
Verse 14 di = and the such
avivekydis (stem form: avivekydi) (feminine,
nominative, singular) = indiscriminateness and the

such

siddhas (4th class verb root: sidh) (past passive

participle, masculine, nominative, singular) = is
avivekydi siddhas traiguyt tadviparyaybhvt proven
kraagutmakatvt kryasyvyaktamapi siddham traiguyt (stem form: traiguya) (neuter, ablative,
singular) = from that endowed with the three gunas
14
tad (pronoun, 3rd person, neuter, nominative,
singular) = that
Indiscriminateness and the such [in the manifest and
unmanifest] are proven from that endowed with the viparyaya = the reverse
three gunas. That is based on the non-existence in the abhva = non-existence
reverse. Based on the state of being composed of the viparyaybhvt (stem form: viparyaybhva) (neuter,
gunas causes of the effects, even the unmanifested is ablative, singular) = based on the non-existence in the
proven. reverse
kraa = cause
gua = guna Verse 15
tmakatva = state of being composed of
kraagutmakatvt (stem form:
kraagutmakatva) (neuter, ablative, singular) =
based on the state of being composed of the gunas
causes

kryasya (8th class verb root: kr) (gerundive, neuter, bhedn parimt samanvaycchaktita
genitive, singular) = of what should be done (the
effects) pravtteca

avyaktam (1st class verb root: ag) (past passive kraakryavibhgdavibhgd vaivarpasya 15
participle, neuter, nominative, singular) = the
unmanifested (the primordial element whence all the
phenomena of the material world are developed) Because of the measure of the divisions, the mutual
connection, the manifestation according to the power,
api (adverb) (indeclinable) = even and the division of the effect by the cause from the
undivided of the universe.
siddham (4th class verb root: sidh) (past passive
participle, neuter, nominative, singular) = the proven
bhednm (stem form: bheda) (neuter, genitive, vaivarpasya (stem form: vaivarpa) (neuter,
plural) = of the divisions genitive, singular) = of the universe

parimt (stem form: parima) (neuter, ablative,

singular) = based on the measure

samanvayt (stem form: samanvaya) (masculine,

ablative, singular) = based on the mutual connection

aktitas (adverb) (indeclinable) = according to the

power

pravttes (stem form: pravtti) (feminine, ablative,

singular) = from the manifestation

ca (conjunction) (indeclinable) = and

kraa = the cause

krya = the effect
vibhga = the division
kraakryavibhgt (stem form:
kraakryavibhga) (masculine, ablative, singular) =
based on the division of what ought to be done (the
effect) by the cause

avibhgt (stem form: avibhga) (masculine, ablative,

singular) = from the undivided
 kraam (stem form: kraa) (neuter, nominative,
Verse 16 singular) = the cause

asti (2nd class verb root: as) (present indicative,

parasmaipada, 3rd person, singular) = it is


vyaktam (1st class verb root: ag) (past passive
participle, neuter, nominative, singular) = manifested

kraamastyavyakta pravartate triguata
samudaycca
parimata salilavat pratipratigurayaviet
pravartate (1st class verb root: vt) (present indicative,
tmanepada, 3rd person, singular) = occurs
triguatas (trigua + tas) (adverb) (indeclinable) =
according to the three gunas

16 samudayt (stem form: samudaya) (masculine,

ablative, singular) = based on the union

The cause is manifested and occurs according to the ca (conjunction) (indeclinable) = and
three gunas based on their union and according to the
change, like water, the particular resting place of the parimatas (parima + tas) (adverb) (indeclinable)
gunas counter-balance. = according to the change

salilavat (salila + vat) (adverb) (indeclinable) = like

water
pratiprati = counter-balancing
gua = guna Verse 17
raya = resting place
viea = particular
pratipratigurayaviet (stem form:

pratipratigurayaviea) (neuter, ablative, singular)
= the particular resting place of the gunas

counter-balancing
saghtaparrthatvt trigudiviparyaydadhihnt

puruo'sti bhoktbhvt kaivalyrtha pravtteca

17

Because there is a condition for anothers sake by the

multitude and because there is a controller opposite of
the three gunas, etc., there is a Self. Because there is
the existence of the enjoyer there is the aim in
detachment of the soul from matter and manifestation.
saghta = the multitude kaivalya = detachment of the soul from matter
para = the other artha = the aim
rthatva = a condition for the sake kaivalyrtham (stem form: kaivalyrtha) (neuter,
saghtaparrthatvt (stem form: saghtaparrthatva) nominative, singular) = the aim in detachment of the
(neuter, ablative, singular) = because there is a soul from matter
condition for anothers sake by the multitude
pravttes (stem form: pravtti) (feminine, ablative,
trigua = three gunas singular) = from the manifestation
di = et cetera
viparyaya = the opposite ca (conjunction) (indeclinable) = and
trigudiviparyayt (stem form: trigudiviparyaya)
(neuter, ablative, singular) = because it is opposite of
the three gunas, etc.

adhihnt (stem form: adhihna) (neuter, ablative,

singular) = because there is a controller

puruas (stem form: purua) (masculine, nominative,

singular) = the Self

asti (2nd class verb root: as) (present indicative,

parasmaipada, 3rd person, singular) = it is

bhokt = the enjoyer

bhva = the existence
bhoktbhvt (stem form: bhoktbhva) (masculine,
ablative, singular) = because there is the existence of
the enjoyer
Verse 18 janana = birth
maraa = death
karaa = the action

jananamaraakaranm (stem form:
jananamaraakaraa) (neuter, genitive, plural) = of

the action of birth and death
jananamaraakaran pratiniyamdayugapat pratiniyamt (stem form: pratiniyama) (masculine,
ablative, singular) = from the allotment
pravtteca
ayugapad (adverb) (indeclinable) = successiveness
puruabahutva siddha traiguyaviparyayccaiva
pravttes (stem form: pravtti) (feminine, ablative,
18 singular) = from activity

ca (conjunction) (indeclinable) = and

The abundance of the Self is established from the
successive allotment of the action of birth and death
and activity, and indeed, the contrast of the three
gunas.
purua = the Self
bahutva = the abundance
puruabahutvam (stem form: puruabahutva) (neuter,
nominative, singular) = the abundance of the Self

siddham (4th class verb root: sidh) (past passive

participle, neuter, nominative, singular) = established
traiguya = that consisting of the three qualities
viparyaya = the contrast Verse 19
traiguyaviparyayt (stem form: traiguyaviparyaya)
(masculine, ablative, singular) = from the contrast of
that consisting of the three gunas


ca (conjunction) (indeclinable) = and
tasmcca viparyst siddha skitvamasya
eva (adverb) (indeclinable) = indeed
puruasya

kaivalya mdhyasthya dratvamakartbhvaca

19

And from that contrast is established the state of being

a witness, the detachment of the soul from matter,
indifference, seership, and a state of inaction of the
Self.
tasmt (pronoun, 3rd person, masculine, ablative, akartbhvas (stem form: akartbhva) (masculine,
singular) = from that nominative, singular) = state of inaction.

ca (conjunction) (indeclinable) = and ca (conjunction) (indeclinable) = and

viparyst (stem form: viparysa) (masculine,

ablative, singular) = from the contrast

siddham (4th class verb root: sidh) (past passive

participle, neuter, nominative, singular) = established

skitvam (stem form: skitva) (neuter, nominative,

singular) = the state of being a witness

asya (pronoun, 3rd person, neuter, genitive, singular)

= of it

puruasya (stem form: purua) (masculine, genitive,

singular) = of the Self

kaivalyam (neuter, nominative, singular) =

detachment of the soul from matter

mdhyasthyam (stem form: mdhyasthya) (neuter,

nominative, singular) = indifference

dratvam (stem form: dratva) (neuter, nominative,

singular) = seership
 tasmt (pronoun, 3rd person, neuter, ablative,
Verse 20 singular) = therefore

tat (pronoun, 3rd person, neuter, nominative, singular)

= that

sayogt (stem form: sayoga) (masculine, ablative,
singular) = from the union
tasmt tatsayogdacetana cetanvadiva ligam acetanam (stem form: acetana) (neuter, nominative,
singular) = inanimate
guakarttve ca tath karteva bhavatyudsna 20
cetanvat (stem form: cetanvat) (cetan + vat)
(neuter, nominative, singular) = possessed of
Therefore, from the union, that inanimate [appears] as consciousness (animate)
if possessed of consciousness (the animate). And thus,
the character in the state of being the performer in the iva (adverb) (indeclinable) = as if
gunas, the indifferent (Self) appears as if it were the
doer. ligam (stem form: liga) (neuter, nominative,
singular) = character

gua = guna
karttva = the state of being the performer
guakarttve (stem form: guakarttva) (neuter,
locative, singular) = in the state of being the
performer in the gunas

ca (conjunction) (indeclinable) = and

tath (adverb) (indeclinable) = thus
Verse 21
kart (stem form: kart) (masculine, nominative,
singular) = the doer

iva (adverb) (indeclinable) = as if


bhavati (1st class verb root: bh) (present indicative,
parasmaipada, 3rd person, singular) = appears puruasya daranrtha kaivalyrtha tath

udsnas (2nd class verb root: uds) (present pradhnasya

participle, tmanepada, masculine, nominative,
singular) = the indifferent (Self) pagvandhavadubhayorapi sayogastatkta sarga

21

For the aim of seeing a vision of the Self and also the
aim of the detachment of the soul from matter of the
source of the material world. Even possessed of both
blindness (the Self) and lameness (Nature), creation is
performed by that union (between the Self and
Nature).
puruasya (stem form: purua) (masculine, genitive, sayogas (stem form: sayoga) (masculine,
singular) = of the Self nominative, singular) = union

darana = seeing a vision tat = that

artha = the aim kta = performed
daranrtham (stem form: daranrtha) (neuter, tatktas (8th class verb root: k) (past passive
nominative, singular) = the aim of seeing a vision participle, masculine, nominative, singular) =
performed by that
kaivalya = detachment of the soul from matter
artha = the aim sargas (stem form: sarga) (masculine, nominative,
kaivalyrtham (stem form: kaivalyrtha) (neuter, singular) = creation
nominative, singular) = the aim of detachment of the
soul from matter

tath (conjunction) (indeclinable) = and also

pradhnasya (stem form: pradhna) (neuter, genitive,

singular) = of the source of the material world

pagu = lameness
andha = blindness
vat = possessed of
ubhaya = both
pagvandhavadubhayor (stem form:
pagvandhavatubhaya) (masculine, nominative, dual)
= both possessed of blindness and lameness

api (adverb) (indeclinable) = even

 prakte (stem form: prakti) (feminine, ablative,
Verse 22 singular) = from (Mula)Prakriti

mahs (stem form: mahs) (mahat + as) = is the

portion of mahat

tatas (adverb) (indeclinable) = from that
praktermahstato'hakrastasmd gaaca ahakras (stem form: ahakra) (masculine,
nominative, singular) = ahamkara (egotism)
oaaka
tasmt (adverb) (indeclinable) = from that
tasmdapi oaakt pacabhya paca bhtni 22
gaas (stem form: gaa) (masculine, nominative,
singular) = a set
From (Mula)Prakriti is the portion of mahat. From
that is ahamkara, from that is a set consisting of the ca (conjunction) (indeclinable) = and
16 (five organs of cognition, five organs of action, and
the mind), and also from the five of the 16 divisions oaakas (stem form: oaaka) (cardinal number,
are the five elements (space, air, fire, water, earth). masculine, nominative, singular) = consisting of the
16

tasmt (adverb) (indeclinable) = from that

api (adverb) (indeclinable) = also

oaakt (stem form: oaaka) (cardinal number,

masculine, ablative, singular) = from the 16 divisions
pacabhyas (cardinal number, masculine, ablative,
singular) = from the five Verse 23
paca (cardinal number, nominative, singular) = five

bhtni (1st class verb root: bh) (past passive
participle, neuter, nominative, plural) = elements

adhyavasyo buddhirdharmo jna virga

aivaryam

sttvikametadrpa tmasamasmd viparyastam

23

Buddhi is effort. Dharma, knowledge, indifference,

power are endowed with the quality of sattva [of
buddhi]. The form consisting of tamas [of buddhi] is
the opposite from this (sattva).
adhyavasyas (stem form: adhyavasya) (masculine, tmasam (stem form: tmasa) (neuter, nominative,
nominative, singular) = effort singular) = consisting of tamas

buddhis (stem form: buddhi) (feminine, nominative, asmd (pronoun, 3rd person, neuter, ablative,
singular) = buddhi (another name for mahat) singular) = from this

dharmas (stem form: dharma) (masculine, nominative, viparyastam (stem form: viparyasta) (neuter,
singular) = dharma nominative, singular) = opposite

jnam (stem form: jna) (neuter, nominative,

singular) = knowledge

virgas (stem form: virga) (masculine, nominative,

singular) = indifference

aivaryam (stem form: aivarya) (neuter, nominative,

singular) = power

sttvikam (stem form: sttvika) (neuter, nominative,

singular) = endowed with the quality of sattva

etad (pronoun, 3rd person, neuter, nominative,

singular) = the

rpam (stem form: rpa) (neuter, nominative,

singular) = form
 abhimnas (stem form: abhimna) (masculine,
Verse 24 nominative, singular) = self-conceit

ahakras (stem form: ahakra) (masculine,

nominative, singular) = ahamkara
tasmd (pronoun, 3rd person, neuter, nominative,
singular) = from that
abhimno'hakrastasmd dvividha pravartate
dvividhas (stem form: dvividha) (masculine,
sarga nominative, singular) = two-fold
ekdaakaca gaastanmtra pacakacaiva 24 pravartate (1st class verb root: vt) (present indicative,
active, tmanepada, 3rd person, singular) = occurs
Ahamkara is self-conceit. From that a two-fold sargas (stem form: sarga) (masculine, nominative,
creation occurs consisting of the eleven (mind, organs singular) = creation
of cognition, organs of action) and the set of the
tanmatra (space, air, fire, water, and earth), indeed, ekdaakas (stem form: ekdaaka) (cardinal number,
consisting of five. masculine, nominative, singular) = consisting of
eleven

ca (conjunction) (indeclinable) = and

gaas (stem form: gaa) (masculine, nominative,

singular) = set
tanmtras (stem form: tanmtra) (masculine,
nominative, singular) = tanmatra (the rudimentary Verse 25
elements)

pacakas (stem form: pacaka) (masculine,

nominative, singular) = consisting of five



ca (conjunction) (indeclinable) = and
sttvikaikdaaka pravartate vaiktdahakrt
eva (adverb) (indeclinable) = indeed
bhtdestanmtra sa tmasastaijasdubhayam 25

From ahamkara arises vaikrita consisting of the

eleven (mind, organs of cognition, organs of action)
that consists of sattva. From the bhutadi are the
tanmatras (space, air, fire, water, and earth). That
consists of tamas. Both of these come from rajas.
sttvika = consisting of sattva taijast (stem form: taijasa) (neuter, ablative, singular)
ekdaaka = consisting of eleven = coming from that possessed of tejas (the guna of
sttvikaikdaakas (stem form: sttvikaikdaaka) rajas)
(masculine, nominative, singular) = consisting of
eleven that consists of sattva ubhayam (stem form: ubhaya) (neuter, nominative,
singular) = both
pravartate (1st class verb root: vt) (present indicative,
tmanepada, 3rd person, singular) = arises

vaiktt (stem form: vaikta) (neuter, ablative,

singular) = from vaikrita

ahakrt (stem form: ahakra) (masculine, ablative,

singular) = from ahamkara

bhtdes (stem form: bhtdi) (masculine,ablative,

singular) = from the bhutadi

tanmtras (stem form: tanmtra) (masculine,

nominative, singular) = tanmatra (the rudimentary
element)

sas (pronoun, 3rd person, masculine, nominative,

singular) = that

tmasas (stem form: tmasa) (masculine, nominative,

singular) = consisting of tamas
 buddhi = cognition
Verse 26 indriya = instrument
buddhndriyi (stem form: buddhndriya) (buddhi +
indriyi) (neuter, nominative, plural) = the
instruments of cognition

cakus = eye
rotra = ear
buddhndriyi cakurotraghrarasanatvagkhyni ghra = nose
rasana = tongue
vkpipdapypasthn karmendriynyhu 26 tvac = skin
khya = known as
cakurotraghrarasanatvagkhyni (stem form:
The instruments of cognition are known as seeing, cakurotraghrarasanatvagkhya) (neuter,
hearing, smelling, tasting, and touching. The accusative, plural) = known as the eyes, ears, nose,
instruments of action are known as the speech, hands, tongue, and skin
feet, the anus, and genital.
vk = speech
pi = hand
pda = foot
pyu = anus
upastha = genital
vkpipdapypasthn (stem form:
vkpipdapypastha) (masculine, accusative,
plural) = speech, hands, feets, the anus, and the genital

karma = action
indriya = instrument
karmendriyni (stem form: karmendriya) (neuter, Verse 27
nominative, plural) = the instrument of action

hus (1st class verb root: ah) (irregular perfect,
parasmaipada, 3rd person, plural) = they are known

as
ubhaytmakamatra mana sakalpakamindriya ca

sdharmyt

guaparimavien nntva bhyabhedcca 27

Here, the mind belongs to both, sense (organs of

cognition) and will (organs of action), based on the
assimilation to the distinctions in the change of the
gunas and the variety based on the division of the
environment.
ubhaytmakam (stem form: ubhaytmaka) (neuter,
nominative, singular) = belongs to both natures
atra (adverb) (indeclinable) = here
manas (stem form: manas) (neuter, nominative,
singular) = mind
bhya = environment
bheda = division
bhyabhedt (stem form: bhyabheda) (masculine,
ablative, singular) = based on the division of the
environment
ca (conjunction) (indeclinable) = and

sakalpakam (stem form: sakalpaka) (neuter,

nominative, singular) = will

indriyam (stem form: indriya) (neuter, nominative,

singular) = sense

ca (conjunction) (indeclinable) = and

sdharmyt (stem form: sdharmya) (neuter, ablative,

singular) = based on the assimilation to

gua = guna
parima = change
viea = distinction
guaparimavien (masculine, accusative, plural)
= distinctions in the change of the gunas

nntvam (stem form: nntva) (neuter, nominative,

singular) = the variety

Verse 28
five
abddiu pacnmlocanamtramiyate vtti locanamtram (stem form: locana) (neuter,
vacandnaviharaotsargnandca pacnm 28
Among the sense of hearing, etc. of the five
(instruments of cognition) are considered mere
observation. The function of the five (instruments of
action) are speech, seizure, locomotion, evacuation,
and pleasure.
abda = sense of hearing
di = et cetera
abddiu (stem form: abddi) (masculine, locative,
plural) = among the sense of hearing, etc.
pacnm (cardinal number, ablative, plural) = of the
nominative, singular) = mere observation
iyate (6th class verb root: mi) (present indicative,
passive, tmanepada, 3rd person, singular) =
considered
vttis (stem form: vtti) (feminine, nominative,
singular) = function
vacana = speech
dna = seizure
viharaa = locomotion
utsarga = evacuation
nanda = please
vacandnaviharaotsargnands (stem form:
vacandnaviharaotsargnanda) (neuter, ablative,
singular) = speech, seizure, locomotion, excrement,
and pleasure
ca (conjunction) (indeclinable) = and
Verse 29
pacnm (cardinal number, ablative, plural) = of the
five

svlakaya vttistrayasya sai bhavatyasmny

smnyakaraavtti prdy vyava paca 29

The function of the three (buddhi, ahamkara, and

mind) have specific characteristics given they are
exclusive. The common function of the instruments
beginning with prana, etc., related to the wind, are the
five (prana, apana, samana, udana, and vyana).
svlakayam (stem form: svlakaya) (neuter, vyavas (stem form: vyava) (masculine, nominative,
nominative, singular) = specific characteristics singular) = related to the wind

vttis (stem form: vtti) (feminine, nominative, paca (cardinal number, masculine, nominative,
singular) = function singular) = five

trayasya (stem form: traya) (neuter, genitive, singular)

= of the three (ahamkara, buddhi, mind)

sai (preposition) (indeclinable) = given

bhavati (1st class verb root: bh) (present indicative,

parasmaipada, 3rd person, singular) = it is

asmny (stem form: asmny) (feminine,

nominative, singular) = exclusive

smnya = common
karaa = instrument
vtti = function
smnyakaraavttis (stem form: smnyakaraavtti)
(feminine, nominative, singular) = the common
function of instruments

pra = prana
dya = beginning with
prdys (stem form: prdya) (masculine,
nominative, plural) = beginning with prana, etc.

Verse 30
tu (conjunction) (indeclinable) = but
vttis (stem form: vtti) (feminine, nominative,
yugapaccatuayasya tu vtti kramaaca tasya
nirdi
de tathpyade trayasya tatprvik vtti 30
But the functions are simultaneous and successive of
the set of four (buddhi, ahamkara, mind, and the
instruments of cognition) in regards to that assigned to
the seen. And thus, among the unseen is that previous
function of the three (buddhi, ahamkara, mind).
yugapad (adverb) (indeclinable) = simultaneously
catuayasya = of the set of four
singular) = function
kramaas (adverb) (indeclinable) = successively
ca (conjunction) (indeclinable) = and
tasya (pronoun, 3rd person, genitive, singular) = of
that
nirdi (6th class verb root: nirdi) (past passive
participle, feminine, nominative, singular) = assigned
de (1st class verb root: d) (past passive participle,
neuter, locative, singular) = among the seen
tath (adverb) (indeclinable) = thus
api (adverb) (indeclinable) = and
ade (verb root: d) (past passive participle, neuter,
locative, singular)= among the unseen
trayasya (stem form: traya) (neuter, genitive, singular)
= of the three Verse 31
tat (pronoun, 3rd person, neuter, nominative, singular)
= that

prvik (stem form: prvik) (feminine, nominative,

singular) = the previous
sv sv pratipadyante parasparktahetuk
vttis (stem form: vtti) (feminine, nominative,
singular) = function vttim

pururthaiva heturna kenacit kryate karaam 31

They (buddhi, ahamkara, mind, and the instruments of

cognition) arrive at their respective function
producing for a mutual purpose. Indeed, the aim of the
Self is the motive. By nothing else is the cause made
to act.
svm svm (pronoun, 3rd person, feminine,
accusative, singular) = to their respective
pratipadyante (4th class verb root: pratipad) (present
indicative, tmanepada, 3rd person, plural) = to arrive
at
kryate (8th verb root: k) (present indicative,
causative, passive, tmanepada, 3rd person, singular)
= made to act
kraam (stem form: kraa) (neuter, nominative,
singular) = the cause

paraspara = mutual
kta = purpose
hetuka = production
parasparktahetukm (stem form: hetuka) (feminine,
accusative, singular) = producing for mutual purpose

vttim (stem form: vtti) (feminine, accusative,

singular) = the function

pururthas (stem form: pururtha) (masculine,

nominative, singular) = the aim of the Supreme Spirit

eva (adverb) (indeclinable) = indeed

hetus (stem form: hetu) (masculine, nominative,

singular) = motive

na (particle of negation) (indeclinable) = not

kenacit (abstract particle) (indeclinable) = whatsoever

 kraam (stem form: kraa) (neuter, nominative,
Verse 32 singular) = the instrument

trayodaavidham (stem form: trayodaavidha) (neuter,

nominative, singular) = 13 kinds (mahat, ahamkara,
mind, seeing, hearing, smelling, tasting, and touching,
speech, hands, feet, the anus, and genital)
karaa trayodaavidha tad (pronoun, 3rd person, neuter, nominative,
singular) = that
tadharaadhraaprakakaram
haraa = inducement
krya ca tasya daadhhrya dhrya prakya dhraa = support
praka = illumination
ca 32 kara = causes
haraadhraaprakakaram (stem form:
haraadhraaprakakara) (neuter, nominative,
The instrument is of 13 kinds (mahat, ahamkara, singular) = causes inducement, support, and
mind, seeing, hearing, smelling, tasting, and touching, illumination
speech, hands, feet, the anus, and genital). That causes
inducement, support, and illumination. And the effect kryam (stem form: krya) (gerundive, neuter,
of that to be borne, maintained, and illuminated is in nominative, singular) = to be done (the effect)
10 parts (seeing, hearing, smelling, tasting, and
touching, speech, hands, feet, the anus, and genital). ca (conjunction) (indeclinable) = and

tasya (pronoun, 3rd person, neuter, genitive, singular)

= of that
daadh (adverb) (indeclinable) = in ten parts
hryam (stem form: hrya) (neuter, nominative,
singular) = to be borne
dhryam (stem form: dhrya) (neuter, nominative,
singular) = to be maintained
prakyam (stem form: prakya) (neuter, nominative,
singular) = to be illuminated
ca (conjunction) (indeclinable) = and
Verse 33
antakaraa trividha daadh bhya trayasya
viaykhyam
smpratakla bhya triklambhyantara
karaam 33
The interior instrument is three in number (buddhi,
ahamkara, mind). The exterior instrument is ten in
number (seeing, hearing, smelling, tasting, and
touching, speech, hands, feet, the anus, and genital) is
called the object of the three (buddhi, ahamkara,
mind). The exterior instrument is in the present time.
The interior instrument is in the three times (past,
present, and future).
antas (stem form: anta) (masculine, nominative, triklam (stem form: trikla) (neuter, nominative,
singular) = interior singular) = the three times (past, present, and future)

kraam (stem form: kraa) (neuter, nominative, bhyantaram (stem form: bhyantara) (neuter,
singular) = instrument nominative, singular) = interior

trividham (stem form: trividha) (neuter, nominative, kraam (stem form: kraa) (neuter, nominative,
singular) = three in number singular) = the instrument

daadh (adverb) (indeclinable) = ten in number

bhyam (stem form: bhya) (neuter, nominative,

singular) = exterior

trayasya (stem form: traya) (neuter, genitive, singular)

= of the three (ahamkara, buddhi, mind)

viayas (stem form: viaya) (neuter, nominative,

singular) = the object

khyam (stem form: khya) (neuter, nominative,

singular) = is called

smprataklam (stem form: smpratakla) (neuter,

nominative, singular) = the present time

bhyam (stem form: bhya) (neuter, nominative,

singular) = exterior
 buddhi = cognition
Verse 34 indriya = instruments
buddhndriyi (stem form: buddhndriya) (neuter,
nominative, plural) = the instruments of cognition

tem (pronoun, 3rd person, neuter, genitive, plural) =
of those
buddhndriyi te paca vievieaviayi paca (cardinal number, masculine, nominative,
singular) = five
vgbhavati abdaviay ei tu pacaviayi 34
viea = gross
aviea = subtle
Of those five instruments of cognition (seeing, viaya = an object
hearing, smelling, tasting, and touching), the objects vievieaviayi (stem form: vievieaviaya)
are gross and subtle. Speech has its object of sound. (neuter, nominative, plural) = the objects are gross
But all the other (instruments of action) (hands, feet, and subtle
the anus, and genital) have five objects.
vk (stem form: vk) (feminine, nominative, singular)
= speech

bhavati (1st class verb root: bh) (present tense,

parasmaipada, 3rd person, singular) = it is

abda = sound
viay = an object
abdaviay (stem form: abdaviay) (feminine,
nominative, singular) = the object of sound
ei (stem form: ea) (neuter, nominative, plural) =
all the others Verse 35
tu (conjunction) (indeclinable) = but

paca = five
viaya = an object
pacaviayi (stem form: pacaviaya) (neuter,
nominative, plural) = five objects sntakara buddhi sarva viayamavaghate

yasmt

tasmt trividha karaa dvri dvri ei 35

From which buddhi together with the internal

instrument absorbs all objects, from that the three
kinds of instruments (buddhi, ahamkara, and mind)
are a portal keepers. All the others (the instruments of
cognition and action) are the portals.
sa = together with
anta = the internal
sntas (stem form: snta) (masculine, nominative,
singular) = together with the internal
kara (stem form: kara) (feminine, nominative,
singular) = instrument
buddhis (stem form: buddhi) (feminine, nominative,
singular) = buddhi
sarvam (stem form: sarva) (neuter, accusative,
singular) = all
viayam (stem form: viaya) (neuter, accusative,
singular) = object
trividham (stem form: trividha) (neuter, nominative,
singular) = three kinds
kraam (stem form: kraa) (neuter, nominative,
singular) = the instrument
dvri (stem form: dvrin) (neuter, nominative,
singular) = a gatekeeper
dvri (stem form: dvra) (neuter, nominative,
plural) = portals
ei (stem form: ea) (neuter, nominative, plural) =
all the others

avaghate (1st class verb root: avagh) (present

indicative, tmanepada, 3rd person, singular) = is
absorbs

yasmt (relative pronoun, 3rd person,

masculine/neuter, ablative, singular) = from which

tasmt (correlative pronoun, 3rd person,

masculine/neuter, ablative, singular) = from that
 ete (pronoun, 3rd person, masculine, nominative,
Verse 36 plural) = these

pradpa = a lamp

kalpa = resembling
pradpakalps (stem form: pradpakalpa) (masculine,
nominative, plural) = resembling a lamp
ete pradpakalp parasparavilaka guavie paraspara = one another
vilakaa = different
ktsna puruasyrtha prakyabuddhau parasparavilakas (stem form: parasparavilakaa)
(masculine, nominative, plural) = different from one
prayacchanti 36 another

gua = guna
These (mind, ahamkara, instruments of cognition and viea = the difference
action), resembling a lamp and different from one guavies (stem form: guaviea) (masculine,
another due to the difference between the gunas, offer nominative, plural) = the difference between the
the entire aim of the Self in the illuminated buddhi. gunas

ktsnam (stem form: ktsna) (neuter, accusative,

singular) = the entire

puruasya (stem form: purua) (masculine, genitive,

singular) = of the Self

artham (stem form: artha) (neuter, accusative,

singular) = the aim
prakya = illuminated
buddhi= buddhi Verse 37
prakyabuddhau (stem form: buddhi) (feminine,
locative, singular) = in the illuminated buddhi


prayacchanti (1st class verb root: prayam) (present
indicative, parasmaipada, 3rd person, plural) = they

offer
sarva pratyupabhoga yasmt puruasya sdhayati

buddhi

saiva ca viinai puna pradhnapuruntara

skmam 37

From which the buddhi accomplishes all for the

pleasure of the Self. And indeed, that one again
discriminates the subtle difference between the
Pradhana (Mula Prakriti) and the Self.
sarvam (stem form: sarva) (neuter, accusative,
singular) = all
prati = towards
upabhoga = pleasure
pratyupabhogam (stem form: pratyupabhoga) (neuter,
accusative, singular) = for the pleasure
yasmt (relative pronoun, 3rd person,
masculine/neuter, ablative, singular) = from which
puruasya (stem form: purua) (masculine, genitive,
singular) = of the Self
viinai (7th class verb root: vii) (present indicative,
parasmaipada, 3rd person, singular) = one
discriminates
punar (adverb) (indeclinable) = again
pradhna = Pradhana (Mula Prakriti)
purua = the Self
antara = the difference between
pradhnapuruntaram (stem form:
pradhnapuruntara) (neuter, nominative, singular) =
difference between the Pradhana (Mula Prakriti) and
the Self

sdhayati (4th class verb root: sdh) (present skmam (stem form: skma) (neuter, nominative,
indicative, parasmaipada, 3rd person, singular) = singular) = subtle
accomplishes

buddhis (stem form: buddhi) (feminine, nominative,

singular) = buddhi

sas (pronoun, 3rd person, masculine, nominative,

singular) = that one

eva (adverb) (indeclinable) = indeed

ca (conjunction) (indeclinable) = and

 tanmtri (stem form: tanmtra) (neuter, nominative,
Verse 38 plural) = tanmatras

avies (stem form: aviea) (masculine, nominative,

plural) = subtle elements


tebhyas (pronoun, 3rd person, ablative, plural) = from
those
tanmtryaviestebhyo bhtni paca pacabhya
bhtni (1st class verb root: bh) (past passive
ete smt vie nt ghorca mhca 38 participle, neuter, nominative, plural) = gross
elements
The tanmatras are the subtle elements (sound, touch, paca (cardinal number, masculine, nominative,
color, taste, and odor). From those are the five gross singular) = five
elements (space, air, fire, water, and earth). From the
five are those gross (elements) experienced as calm, pacabhyas (cardinal number, masculine, ablative,
turbulent, and deluded. singular) = from the five

ete (pronoun, 3rd person, masculine, nominative,

plural) = those

smts (5th class verb root: sm) (past passive

participle, masculine, nominative, plural) =
experienced

vies (stem form: viea) (masculine, nominative,

plural) = gross
nts (4th class verb root: am) (past passive
participle, masculine, nominative, plural) = the calm Verse 39
ghors (stem form: ghora) (masculine, nominative,
plural) = turbulent

ca (conjunction) (indeclinable) = and

mhs (4th class verb root: muh) (past passive
participle, masculine, nominative, plural) = deluded skm mtpitj saha prabhtaistridh vie

ca (conjunction) (indeclinable) = and syu

skmste niyat mtpitj nivartante 39

The subtle elements together with the gross elements

born of the mother and father arisen with the three
kinds (calm, turbulent, and deluded). The subtle
elements of those ought to be permanent, those born
of the mother and father are finite.
skms (stem form: skma) (masculine, nominative, mtpitjs (stem form: mtpitja) (masculine,
plural) = subtle elements nominative, plural) = born of the mother and father

mtpitjs (stem form: mtpitja) (masculine, nivartante (1st class verb root: vt) (present indicative,
nominative, plural) = born of the mother and father tmanepada, 3rd person, plural) = finite

saha (preposition) (indeclinable) = together with

prabhtais (1st class verb root: bh) (prabhtais)

(neuter, instrumental, plural) = with the arisen

tridh (adverb) (indeclinable) = three kinds

vies (stem form: viea) (masculine, nominative,

plural) = gross elements

syus (2nd class verb root: as) (optative,

parasmaipada, 3rd person, plural) = ought to be

skms (stem form: skma) (masculine, nominative,

plural) = subtle elements

tem (pronoun, 3rd person, neuter, genitive, plural) =

of those

niyats (1st class verb root: yam) (past passive

participle, masculine, nominative, plural) = permanent
 prvotpannam (stem form: prvotpanna) (neuter,
Verse 40 nominative, singular) = previously existent

asaktam (stem form: asakta) (neuter, nominative,

singular) = unattached
niyatam (1st class verb root: yam) (past passive
participle, neuter, nominative, singular) = permanent
prvotpannamasakta niyata
mahat = mahat
mahaddiskmaparyantam di = beginning with
skma = subtle elements
sasarati nirupabhoga bhvairadhivsita ligam paryanta = ending
mahaddiskmaparyantam (stem form:
40 mahaddiskmaparyanta) (neuter, nominative,
singular) = beginning with mahat and ending with the
subtle elements
The subtle body is previously existent, unattached,
permanent, beginning with mahat and ending with the sasarati (1st class verb root: sas) (present
subtle elements, undergoing transmigration, not indicative, parasmaipada, 3rd person, singular) =
experiencing, and clothed with dispositions. undergoing transmigration

nirupabhogam (stem form: nirupabhoga) (neuter,

nominative, singular) = not experiencing

bhvair (stem form: bhva) (neuter, instrumental,

plural) = with dispositions
adhivsitam (stem form: adhivsita) (neuter,
nominative, singular) = clothed Verse 41
ligam (stem form: liga) (neuter, nominative,
singular) = the subtle body

citra yathrayamte sthvdibhyo vin yath

chy

tadvad vin vieairna tihati nirraya ligam

41

Like a picture without a support, just so a shadow

cannot be without a stake. Likewise, a subtle body
cannot stand without a support.
citram (stem form: citra) (neuter, nominative, vieais (stem form: viea) (neuter, instrumental,
singular) = a picture plural) = by differences

yath (adverb) (indeclinable) = like na (particle of negation) (indeclinable) = not

raya = support tihati (1st class verb root: sth) (present indicative,
mte = without parasmaipada, 3rd person, singular) = standing
rayamte (6th class verb root: m) (past passive
participle, neuter, locative, singular) = without a nirrayam (stem form: nirraya) (neuter, accusative,
support singular) = without support

sthu = a stake ligam (stem form: liga) (neuter, nominative,

di = et cetera singular) = the subtle body
sthvdibhyas (stem form: sthvdi) (neuter,
ablative, singular) = from a stake, etc.

vin (preposition) (indeclinable) = without

yath (adverb) (indeclinable) = just so

chy (stem form: chy) (feminine, nominative,

singular) = shadow

tadvad (adverb) (indeclinable) = likewise

vin (preposition) (indeclinable) = without

 purua = the Self
Verse 42 artha = the aim
hetuka = producing
pururthahetukam (stem form: pururthahetuka)

(neuter, nominative, singular) = produces the aim of
the Self

idam (pronoun, 3rd person, neuter, nominative,
pururthahetukamida nimittanaimittikaprasagena singular) = this
praktervibhutvayogn naavad vyavatihate ligam nimitta = cause
naimittika = derived from a cause (an effect)
42 prasaga = the discharge
nimittanaimittikaprasagena (stem form:
nimittanaimittikaprasaga) (neuter, instrumental,
This (subtle body) produces the aim of the Self with singular) = with the discharge of cause and that
the discharge of cause and that derived from the cause derived from a cause (an effect)
(the effect) from nature and the union with the
omnipresent. Like an actor, the subtle body performs. praktes (stem form: prakti) (feminine, ablative,
singular) = from nature

vibhutva = omnipresent
yoga = the union
vibhutvayogt (stem form: vibhutvayoga) (neuter,
ablative, singular) = from the union with the
omnipresent
naavad (stem form: naavat) (neuter, nominative,
singular) = like an actor Verse 43
vyavatihate (1st class verb root: vyavasth) (present
indicative, tmanepada, 3rd person, singular) =
performs
ligam (stem form: liga) (neuter, nominative, ssiddhikca bhv prktik vaiktca
singular) = the subtle body
dharmdy

d kararayia kryrayiaca kalaldy

43

The innate and natural dispositions are related to the

sattvic ahamkara (the mind, instruments of cognition
and action) and dharma, etc. The seen related to
cause and effect are the embryo, etc.
ssiddhiks (stem form: ssiddhika) (masculine, kryrayias (stem form: kryrayin) (masculine,
nominative, plural) = innate nominative, plural) = related to effect

ca (conjunction) (indeclinable) = and ca (conjunction) (indeclinable) = and

bhvs (stem form: bhva) (masculine, nominative, kalala = the embryo

plural) = dispositions di = et cetera
kalaldys (stem form: kalaldya) (masculine,
prktiks (stem form: prktika) (masculine, nominative, plural) = the embryo, etc.
nominative, plural) = natural

vaikts (stem form: vaikta) (masculine, nominative,

plural) = related to the sattvic ahamkara (the mind,
instruments of cognition and action)

ca (conjunction) (indeclinable) = and

dharma = dharma
di = et cetera
dharmdys (stem form: dharmdya) (masculine,
nominative, plural) = dharma, etc.

ds (1st class verb root: d) (past passive

participle, masculine, nominative, plural)= the seen

kararayias (stem form: kararayin) (masculine,

nominative, plural) = related to the cause
 dharmea (stem form: dharma) (masculine,
Verse 44 instrumental, singular) = by dharma

gamanam (stem form: gamana) (neuter, nominative,

singular) = one goes
rdhvam (stem form: rdhva) (neuter, nominative,
singular) = upwards
dharmea gamanamrdhva gamanamadhastd
gamanam (stem form: gamana) (neuter, nominative,
bhavatyadharmea singular) = one goes
jnena cpavargo viparyaydiyate bandha 44 adhastt (adverb) (indeclinable) = below

bhavati (1st class verb root: bh) (present indicative,

By dharma one goes upwards and by adharma one parasmaipada, 3rd person, singular) = it is
goes below. By knowledge is accomplishment, from
the reverse is considered bondage. adharmea (stem form: adharma) (masculine,
instrumental, singular) = by adharma

jnena (stem form: ) (neuter, instrumental, singular)

= by knowledge

ca (conjunction) (indeclinable) = and

apavargas (stem form: apavarga) (masculine,

nominative, singular) = accomplishment
viparyayt (stem form: viparyaya) (neuter, ablative,
singular) = from the reverse Verse 45
iyate (6th class verb root: mi) (present indicative,
passive, tmanepada, 3rd person, singular) =
considered

bandhas (stem form: bandha) (masculine, nominative,
singular) = bondage vairgyt praktilaya sasro bhavati rjasd rgt

aivarydavighto viparyayt tadviparysa 45

From dispassion is absorption into nature, from that

passion related to rajas is the cycle of existence, from
power is no impediment, from the opposite is the
opposite.
vairgyt (stem form: vairgya) (neuter, ablative, tad (pronoun, 3rd person, neuter, nominative,
singular) = from dispassion singular) = that

prakti = nature viparysas (stem form: viparysa) (masculine,

laya = absorption nominative, singular) = opposite
praktilayas (stem form: praktilaya) (masculine,
nominative, singular) = absorption into nature

sasras (stem form: sasra) (masculine,

nominative, singular) = cycle of existence

bhavati (1st class verb root: bh) (present indicative,

parasmaipada, 3rd person, singular) = it is

rjast (stem form: rjasa) (masculine, ablative,

singular) = from that related to rajas

rgt (stem form: rga) (masculine, ablative, singular)

= from passion

aivaryt (stem form: aivarya) (neuter, ablative,

singular) = from power

avightas (stem form: avighta) (masculine,

nominative, singular) = no impediment

viparyayt (stem form: viparyaya) (masculine,

ablative, singular) = from the opposite
 eas (pronoun, 3rd person, masculine, nominative,
Verse 46 singular) = that

pratyayasargas (stem form: pratyayasarga)

(masculine, nominative, singular) = creation which
proceeds from buddhi

viparyaya = loss
ea pratyayasargo viparyayaktituisiddhykhya aakti = weakness
tui = contentment
guavaiamyavimardt tasya ca bhedstu pacat siddhi = accomplishment
khyas = is categorized
46 viparyayaktituisiddhykhyas (stem form:
viparyayaktituisiddhykhya) (masculine,
nominative, singular) = is categorized as loss,
That creation which proceeds from buddhi is weakness, contentment, and accomplishment
categorized as loss, weakness, contentment, and
accomplishment. And from the contact of the diverse gua = guna
gunas, the divisions of that are a mere fifty. vaiamya = derived from the solitary (diverse)
vimarda = contact
guavaiamyavimardt (stem form:
guavaiamyavimarda) (masculine, ablative, singular)
= from the contact of the diverse gunas

tasya (pronoun, 3rd person, neuter, genitive, singular)

= of that

ca (conjunction) (indeclinable) = and

bheds (stem form: bheda) (masculine, nominative,
plural) = divisions Verse 47
tu (adverb) (indeclinable) = a mere

pacat (cardinal number) = fifty

paca viparyayabhed bhavantyaaktica

karaavaikalyt

aviatibhedstuirnavadhadh siddhi 47

There are five divisions of loss and twenty-eight

divisions of weakness arising from the weakness of
the instrument. Contentment has nine forms.
Accomplishment has eight forms.
paca = five navadh (adverb) (indeclinable) = nine forms
viparyaya = loss
bheda = division aadh (adverb) (indeclinable) = eight forms
pacaviparyayabheds (stem form:
pacaviparyayabheda) (masculine, nominative, plural) siddhis (stem form: siddhi) (feminine, nominative,
= five divisions of loss singular) = accomplishment

bhavanti (1st class verb root: bh) (present indicative,

parasmaipada, 3rd person, plural) = there are

aaktis (stem form: aakti) (feminine, nominative,

singular) = weakness

ca (conjunction) (indeclinable) = and

karaa = instrument
vaikalya = weakness
karaavaikalyt (stem form: karaavaikalya)
(masculine, ablative, singular) = arising from the
weakness of the instrument

aviati = 28
bheda = division
aviatibheds (stem form: aviatibheda)
(masculine, nominative, plural) = 28 divisions

tuis (stem form: tui) (feminine, nominative,

singular) = contentment

Verse 48
tamasas (stem form: tamas) (masculine, ablative,
bhedastamaso'avidho mohasya ca daavidho
mahmoha
tmisro'daadh tath bhavatyandhatmisra 48
From tamas is the eightfold division of delusion and
tenfold division of great delusion. Thus, there are
eighteen forms of waning light and also [eighteen
forms] of darkness.
bhedas (stem form: bheda) (masculine, nominative,
singular) = division
singular) = from tamas
aavidhas (stem form: aavidha) (masculine,
nominative, singular) = eightfold
mohasya (stem form: moha) (masculine, genitive,
singular) = of delusion
ca (conjunction) (indeclinable) = and
daavidhas (stem form: daavidha) (masculine,
nominative, singular) = tenfold
mah = great
moha = delusion
mahmohas (stem form: mahmoha) (masculine,
nominative, singular) = great delusion
tmisras (stem form: tmisra) (masculine, nominative,
singular) = (waning of the moon) waning light
adaadh (adverb) (indeclinable) = eighteen forms
tath (adverb) (indeclinable) = and also
bhavati (1st class verb root: bh) (present indicative, Verse 49
parasmaipada, 3rd person, singular) = it is

andhatmisras (stem form: andhatmisra) (masculine,

nominative, singular) = darkness

ekdaendriyavadh saha

buddhivadhairaaktiruddi

saptadaavadh buddherviparyayt tuisiddhnm

49

The weakness is the injuries of the eleven instruments

together with the injuries of the buddhi declared as the
seventeen injuries from the buddhi based on the
opposite of accomplishment and contentment.
ekdaa = eleven
indriya = instrument
vadha = injury
ekdaendriyavadhs (masculine, nominative, plural)
= the injuries of the eleven instruments
saha (preposition) (indeclinable) = together with
viparyayt (stem form: viparyaya) (masculine/neuter,
ablative, singular) = based on the opposite
tuisiddhnm (stem form: tuisiddhi) (tui +
siddhnm) (feminine, genitive, plural) = of
accomplishment and contentment

buddhi = buddhi
vadha = injury
buddhivadhais (stem form: buddhivadha) (masculine,
instrumental, plural) = with the injuries of the buddhi

aaktis (stem form: aakti) (feminine, nominative,

singular) = weakness

uddis (6th class verb root: uddi) (past passive

participle, masculine, nominative, plural) = declared

saptadaa = 17
vadha = injury
saptadaavadhs (stem form: saptadaavadha)
(masculine, nominative, plural) = the seventeen
injuries

buddhes (stem form: buddhi) (feminine, ablative,

singular) = from the buddhi
 dhytmiks (masculine, nominative, plural) = related
Verse 50 to the Self (the internals)

catasras (cardinal number, feminine, nominative,

plural) = four
prakti = nature
updna = material means
dhytmikcatasra kla = time
bhgya = luck
praktyupdnaklabhgykhy khya = known
praktyupdnaklabhgykhys (masculine,
bhy viayoparamcca paca nava tuayo'bhimat nominative, plural) = called nature, material means,
time, and luck
50
bhys (stem form: bhya) (masculine, nominative,
plural) = exterior
The nine desired contentments are the four related to
the Self (the internals) known as nature, material viaya = object of the senses
means, time, and luck. And the five externals based uparama = cessation
on the cessation of the objects of the senses. viayoparamt (stem form: viayoparama) (masculine,
ablative, singular) = based on the cessation of the
objects of the senses

ca (conjunction) (indeclinable) = and

paca (cardinal number, nominative, singular) = five

nava (cardinal number) = nine
Verse 51
tuayas (stem form: tui) (feminine, nominative,
plural) = contentments
abhimats (stem form: abhimat) (past passive

participle, feminine, nominative, plural) = those
desired ha abdo'dhyayana dukhavightstraya

suhtprpti

dna ca siddhayo'au siddhe

prvo'kuastrividha 51

Reasoning, verbal authority, study, the threefold

destruction of sorrow (internal, external, and
supernatural), the acquisition of a friends, and charity
are the eight accomplishments. The previous three
(infirmity, ignorance, complacency) are a restraint on
accomplishment.
has (stem form: ha) (masculine, nominative,
singular) = reasoning
abdas (stem form: abda) (masculine, nominative,
singular) = verbal authority
adhyayanam (stem form: adhyayana) (neuter,
nominative, singular) = study
dukha = sorrow
vighta = destruction
dukhavights (stem form: dukhavighta)
(masculine, nominative, plural) = destruction of
sorrow
aau (cardinal number) = eight
siddhes (stem form: siddhi) (feminine, ablative,
singular) = from accomplishment
prvas (stem form: prva) (masculine, nominative,
singular) = previous
akuas (stem form: akua) (masculine, nominative,
singular) = a restraint
trividhas (stem form: trividha) (masculine,
nominative, singular) = threefold

trayas (cardinal number) (masculine, nominative,

plural) = threefold

suhtprptis (stem form: suhtprpti) (feminine,

nominative, singular) = the acquisition of friends

dnam (stem form: dna) (neuter, nominative,

singular) = charity

ca (conjunction) (indeclinable) = and

siddhayas (stem form: siddhi) (feminine, nominative,

plural) = accomplishments

Verse 52
plural) = with dispositions
ligam (stem form: liga) (neuter, nominative,
na vin bhvairliga na vin ligena bhvanirvtti
ligkhyo bhvkhyastasmd dvividh pravartate
sarga 52
There is no subtle body without dispositions. There is
no accomplishment of dispositions without a subtle
body. Therefore, a twofold creation occurs known as
the subtle body and dispositions.
na (particle of negation) (indeclinable) = not
vin (preposition) (indeclinable) = without
bhvais (stem form: bhva) (masculine, instrumental,
singular) = subtle body
na (particle of negation) (indeclinable) = not
vin (preposition) (indeclinable) = without
ligena (stem form: liga) (neuter, instrumental,
singular) = with a subtle body
bhva = disposition
nirvtti = cessation
bhvanirvttis (stem form: bhvanirvtti) (feminine,
nominative, singular) = accomplishment of the
dispositions
ligkhyas (stem form: ligkhya) (liga + khyas)
(masculine, nominative, singular) = known as a subtle
body
bhva = disposition
khya = known as Verse 53
bhvkhyas (stem form: bhvkhya) (masculine,
nominative, singular) = known as dispositions

tasmt (adverb) (indeclinable) = therefore

dvividhas (stem form: dvividha) (masculine,
nominative, singular) = twofold aavikalpo daivastairyagyonaca pacadh bhavati

pravartate (1st class verb root: vt) (pra + vartate) mnuyacaikavidha samsato bhautika sarga
(present indicative, tmanepada, 3rd person, singular)
= occurs 53

sargas (stem form: sarga) (masculine, nominative,

singular) = creation There are eight kinds (Brahman, Prajapati, Indra, Pitri,
Gandharva, Yaksha, Raksha, and Pishaca) derived
from the divine origin, five forms (cattle, deer, bird,
reptile, and immobile things) derived from an animal
origin, and one kind derived from a human origin.
This is the summary of creation in regards to living
beings.
aa = eight bhautikas (stem form: bhautika) (masculine,
vikalpa = kinds nominative, singular) = in regards to living beings
aavikalpas (stem form: aavikalpa) (aa + vikalpas)
(masculine, nominative, singular) = eight kinds sargas (stem form: sarga) (masculine, nominative,
singular) = creation
daivas (stem form: daiva) (masculine, nominative,
singular) = derived from the divine origin

tairyagyonas (stem form: tairyagyona) (masculine,

nominative, singular) = derived from an animal origin

ca (adverb) (indeclinable) = and

pacadh (adverb) (indeclinable) = five forms

bhavati (1st class verb root: bh) (present indicative,

parasmaipada, 3rd person, singular) = it is

mnuyas (stem form: mnuya) (masculine,

nominative, singular) = derived from a human origin

ca (adverb) (indeclinable) = and

ekavidhas (stem form: ekavidha) (masculine,

nominative, singular) = of one kind

samsatas (adverb) (indeclinable) = in summary

 rdhvam (stem form: rdhva) (neuter, nominative,
Verse 54 singular) = upwards

sattva = sattva

vila = abounds in
sattvavilas (stem form: sattvavila) (masculine,
nominative, singular) = abounds in sattva
rdhva sattvavilastamovilaca mlata sarga tamas = tamas
vila = abounds in
madhye rajovilo brahmdistambaparyanta 54 tamovilas (stem form: tamovila) (masculine,
nominative, singular) = abounds in tamas
Upwards abounds in sattva, from the root abounds ca (conjunction) (indeclinable) = and
tamas, and creation in the middle abounds in rajas
from Brahman, etc. down to a blade of grass. mlatas (adverb) (indeclinable) = from the root

sargas (stem form: sarga) (masculine, nominative,

singular) = creation

madhye (adverb) (indeclinable) = in the middle

rajas = rajas
vila = abounds in
rajovilas (stem form: rajovila) (masculine,
nominative, singular) = abounds in rajas
brahma = Brahman
di = et cetera Verse 55
stamba = blade of grass
paryanta = down to a
brahmdistambaparyantas (stem form:
stambaparyanta) (masculine, nominative, singular) =
from Brahman, etc. down to a blade of grass
tatra jarmaraakta dukha prpnoti cetana

purua

ligasyvinivttestasmd dukha svabhvena 55

There, the animate Self attains sorrow producing old

age and death because of the absence of destruction of
the subtle body. Therefore, sorrow is a part of ones
own state.
tatra (adverb) (indeclinable) = there dukham (stem form: dukha) (neuter, nominative,
singular) = sorrow
jar = old age
maraa = death svabhvena (stem form: svabhva) (masculine,
kta = produced instrumental, singular) = with ones own state
jarmaraaktam (8th class verb root: k) (past passive
participle, neuter, accusative, singular) = produced old
age and death

dukham (stem form: dukha) (neuter, accusative,

singular) = sorrow

prpnoti (5th class verb root: prp) (present indicative,

parasmaipada, 3rd person, singular) = attains

cetanas (stem form: cetana) (masculine, nominative,

singular) = animate

puruas (stem form: purua) (masculine, nominative,

singular) = Self

ligasya (stem form: liga) (neuter, genitive, singular)

= of the subtle body

avinivttes (stem form: avinivtti) (feminine, ablative,

singular) = from absence of destruction

tasmt (adverb) (indeclinable) = therefore

 iti = it is said
Verse 56
eas (pronoun, 3rd person, masculine, nominative,
singular) = that


prakti = nature
kta = accomplished
praktiktas (8th class verb root: k) (past passive
ityea praktikto mahaddivieabhtaparyanta participle, masculine, nominative, singular) = the
accomplished of nature
pratipuruavimokrtha svrthaiva parrthrambha
mahat = mahat
56 di = beginning with
viea = distinct
bhta = being
It is said, that the accomplished of nature beginning paryanta = the end
with mahat down to distinct beings is the means for mahaddivieabhtaparyantas (stem form:
the liberation of each soul. The act in anothers aim is mahaddivieabhtaparyanta) (masculine,
as if in ones own aim. nominative, singular) = beginning with mahat down to
distinct beings

pratipurua = each soul

vimoka = liberation
artha = the means
pratipuruavimokrtham (stem form:
pratipuruavimokrtha) (neuter, nominative,
singular) = the means for the liberation of each soul
svrthe (stem form: svrtha) (masculine, locative,
singular) = in ones own aim Verse 57
iva (adverb) (indeclinable) = as if
parrthe (stem form: parrtha) (masculine, locative,
singular) = in anothers aim
vatsavivddhinimitta krasya yath
rambhas (stem form: rambha) (masculine,
nominative, singular) = the act pravttirajasya

puruavimokanimitta tath pravtti pradhnasya

57

Like the manifestation of the inanimate milk is for the

aim of the growth of the calf, just so the manifestation
of the foremost (Prakriti) is for the aim of the
liberation of the soul.
vatsa = a calf pravttis (stem form: pravtti) (feminine, nominative,
vivddhi = growth singular) = the manifestation
nimitta = the aim
vatsavivddhinimittam (stem form: pradhnasya (stem form: pradhna) (neuter, genitive,
vatsavivddhinimitta) (neuter, nominative, singular) = singular) = of the foremost (Prakriti)
the aim of the growth of the calf

krasya (stem form: kra) (neuter, genitive, singular)

= of the milk

yath (adverb) (indeclinable) = like

pravttis (stem form: pravtti) (feminine, nominative,

singular) = the manifestation

ajasya (stem form: aja) (neuter, genitive, singular) =

of the inanimate

purua = the soul

vimoka = liberation
nimitta = the aim
puruavimokanimittam (stem form:
puruavimokanimitta) (neuter, nominative, singular)
= the aim of the liberation of the soul

tath (adverb) (indeclinable) = just so

 autsukya = desire
Verse 58 nivtti = termination
artha = the means
autsukyanivttyartham (stem form:
autsukyanivttyartha) (neuter, accusative, singular) =
the means of terminating desire

autsukyanivttyartha yath kriysu pravartate loka yath (adverb) (indeclinable) = like

puruasya vimokrtha pravartate tadvadavyaktam kriysu (stem form: kriy) (feminine, locative, plural)
= in actions
58
pravartate (1st class verb root: vt) (present indicative,
tmanepada, 3rd person, singular) = engages
Like the world is engages in action for the means of
terminating desire, so the unmanifest engages for the lokas (stem form: loka) (masculine, nominative,
means of the liberation of the Self. singular) = the world

puruasya (stem form: purua) (masculine, genitive,

singular) = of the Self

vimoka = liberation
artha = the means
vimokrtham (stem form: vimokrtha) (neuter,
accusative, singular) = means of the liberation

pravartate (1st class verb root: vt) (present indicative,

tmanepada, 3rd person, singular) = engages
tadvat (adverb) (indeclinable) = so
Verse 59
avyaktam (stem form: avyakta) (neuter, nominative,
singular) = the unmanifest

ragasya darayitv nivartate nartak yath ntyt

puruasya tathtmna prakya vinivartate prakti

59

Like a female dancer having performed, disengages

from the dance of the theater, just so nature [having
performed] in illumination of the soul, disengages.
ragasya (stem form: raga) (masculine, genitive, vinivartate (1st class verb root: nivivt) (vi + ni +
singular) = of the theater vartate) (present indicative, tmanepada, 3rd person,
singular) = it disengages
darayitv (1st class verb root: d) (gerund)
(indeclinable) = having performed praktis (stem form: prakti) (feminine, nominative,
singular) = nature (source of the material world)
nivartate (1st class verb root: nivt) (present
indicative, tmanepada, 3rd person, singular) = she
disengages

nartak (stem form: nartak ) (feminine, nominative,

singular) = female dancer

yath (adverb) (indeclinable) = like

ntyt (stem form: ntya) (neuter, ablative, singular) =

from the dance

puruasya (stem form: purua) (masculine, genitive,

singular) = of the Self

tath (adverb) (indeclinable) = just so

tmnam (stem form: tman) (masculine, genitive,

plural) = of the soul

prakye (stem form: prakya) (masculine/neuter,

locative, singular) = in illumination

Verse 60
upyais (stem form: upya) (masculine/neuter,
nnvidhairupyairupakriyanupakria pusa nominative, singular) = endowed with beneficence (a
guavatyaguasya satastasyrthamaprthaka carati
60
With manifold means the benefactor is endowed with
the gunas. It equally performs, without benefit, the
aims of that malefactor Self, one without the gunas.
nnvidhais (stem form: nnvidha)
(masculine/neuter, instrumental, plural) = with
manifold
instrumental, plural) = with means
upakri (stem form: upakrin) (feminine,
benefactor)
anupakrias (stem form: anupakrin) (masculine,
genitive, singular) = those not endowed with
beneficence (malefactors)
pusas (stem form: pus) (masculine, genitive,
singular) = of the Self
guavati (stem form: guavat) (neuter, locative,
singular) = endowed with the gunas
aguasya (stem form: agua) (masculine/neuter,
genitive, singular) = of without the gunas
satas (adverb) (indeclinable) = equally
tasya (pronoun, 3rd person, masculine/neuter,
genitive, singular) = of that
artham (stem form: artha) (neuter, accusative,
singular) = the aims Verse 61
aprthakam (stem form: aprthaka) (neuter,

accusative, singular) = without benefit



carati (1st class verb root: car) (present indicative,
parasmaipada, 3rd person, singular) = it performs prakte sukumratara na kicidastti me

matirbhavati

y dsmti punarna daranamupaiti puruasya

61

My notion is that there is nothing more modest than

Nature. When she realizes, I am seen, she will not
again come near within sight of the Self.
praktes (stem form: prakti) (feminine, ablative, d (1st class verb root: d) (past passive participle,
singular) = than nature feminine, nominative, singular) = realized

sukumrataram (stem form: sukumratara) (sukumra
+ taram) (comparative, neuter, nominative, singular) =
more modest
na (particle of negation) = not
kicid (abstract construction) (indeclinable) =
whatever
asmi (2nd class verb root: as) (present indicative,
parasmaipada, 1st person, singular) = I
iti (punctuation) (indeclinable) = (close quotes)
punar (adverb) (indeclinable) = again
na (particle of negation) = not

asti (2nd class verb root: as) (present indicative, daranam (stem form: darana) (neuter, accusative,
parasmaipada, 3rd person, singular) = it is singular) = within sight

iti (punctuation) (indeclinable) = (close quotes)
me (pronoun, 1st person, genitive, singular) = my
matis (stem form: mati) (feminine, nominative,
singular) = the notion
upaiti (2nd class verb root: upe) (present indicative,
parasmaipada, 3rd person, singular) = comes near
puruasya (stem form: purua) (masculine, genitive,
singular) = of the Self

bhavati (1st class verb root: bh) (present indicative,

parasmaipada, 3rd person, singular) = is

y (relative pronoun, 3rd person, feminine,

nominative, singular) = who

Verse 62
badhyate (1st class verb root: badh) (present
= it is bound
tasmn na badhyate'ddh na mucyate npi sasarati
kacit
sasarati badhyate mucyate ca nnray prakti
62
Therefore, (the Self) is not bound, nor is it abandoned,
nor is it ever undergoing transmigration. Nature
undergoes the cycle of mundane existence. Wearing
different forms, it is bound and released.
tasmt (adverb) (indeclinable) = therefore
na (particle of negation) = not
indicative, passive, tmanepada, 3rd person, singular)
addh (adverb) (indeclinable) = truly
na (particle of negation) = not
mucyate (1st class verb root: muc) (present indicative,
passive, tmanepada, 3rd person, singular) = it is
abandoned
na (particle of negation) = not
api (adverb) (indeclinable) = also
sasarati (1st class verb root: sas) (present
indicative, parasmaipada, 3rd person, singular) = it
undergoes the cycle of mundane existence
kacid (abstract construction) (indeclinable) =
whenever
sasarati (1st class verb root: sas) (present
indicative, parasmaipada, 3rd person, singular) = it Verse 63
undergoes the cycle of mundane existence

badhyate (1st class verb root: badh) (present

indicative, passive, tmanepada, 3rd person, singular)
= it is bound

mucyate (1st class verb root: muc) (present indicative, rpai saptabhireva tu badhntytmnamtman
passive, tmanepada, 3rd person, singular) = it is
released prakti

ca (conjunction) (indeclinable) = and saiva ca pururtha prativimocayatyekarpea

nnray (feminine, nominative, singular) = wearing 63

different forms

praktis (stem form: prakti) (feminine, nominative,
singular) = nature (source of the material world)
But indeed, with seven forms (dharma, dispassion,
supremacy, adharma, ignorance, passion, weakness),
nature binds the soul by the soul, and indeed, that
(soul) causes one to go towards liberation for the aim
of the Self with one form (knowledge).
rpais (stem form: rpa) (masculine/neuter,
instrumental, plural) = with forms
saptabhis (cardinal number, masculine/neuter,
instrumental, plural) = with seven
eva (adverb) (indeclinable) = indeed
tu (conjunction) (indeclinable) = but
badhnti (9th class verb root: badh) (present
indicative, parasmaipada, 3rd person, singular) = it
binds
ca (conjunction) (indeclinable) = and
purua = the Self
artha = the aim
pururtham (stem form: pururtha) (neuter,
accusative, singular) = aim of the Self
prativimocyati (6th class stem form: vimuc) (present
indicative, parasmaipada, causative, 3rd person,
singular) = causes one to go towards liberation
ekarpea (stem form: ekarpa) (masculine/neuter,
instrumental, singular) = with one form

tmnam (stem form: tman) (masculine, accusative,

singular) = the soul

tman (stem form: tman) (masculine, instrumental,

singular) = by the soul

praktis (stem form: prakti) (feminine, nominative,

singular) = nature (source of the material world)

sas (pronoun, 3rd person, masculine, nominative,

singular) = that

eva (adverb) (indeclinable) = indeed

 evam (adverb) (indeclinable) = indeed
Verse 64
tattva = the truth
abhysa = repeated practice
tattvbhysn (stem form: tattvbhysa) (masculine,
accusative, plural) = repeated study of the truth

na (particle of negation) = not
eva tattvbhysn nsmi na me
asmi (2nd class verb root: as) (present indicative,
nhamityaparieam parasmaipada, 1st person, singular) = I am
aviparyayd viuddha kevalamutpadyate jnam na (particle of negation) = not
64 me (pronoun, 1st person, genitive, singular) = mine

na (particle of negation) = not

I am not, nothing is mine, nor is there an I, is the all
encompassing knowledge, pure and absolute, without aham (pronoun, 1st person, nominative, singular) = I
a doubt born through the repeated study of the truth.
iti (punctuation) (indeclinable) = (close quotes)

aparieam (stem form: apariea) (neuter,

nominative, singular) = all encompassing

aviparyayt (adverb) (indeclinable) = without a doubt

viuddham (4th class verb root: udha) (past passive
participle, neuter, nominative, singular) = pure Verse 65
kevalam (stem form: kevala) (neuter, nominative,
singular) = absolute

utpadyate (4th class verb root: utpad) (present
indicative, passive, tmanepada, 3rd person, singular) tena nivttaprasavmarthavat saptarpavinivttm
= born
prakti payati purua prekakavadavasthita
jnam (stem form: jna) (neuter, nominative,
singular) = knowledge sustha 65

By that (knowledge), the Self, well situated standing

firm possessed of sight, beholds nature, which has
ceased production and discontinued from the seven
forms based on the influence of the aim.
tena (pronoun, 3rd person, masculine/neuter, prekakavat = possessed of sight
instrumental, singular) = by that avasthita = standing firm
prekakavadavasthitas (1st class verb root: avasth)
nivtta = ceased (past passive participle, masculine, nominative,
prasav = production singular) = standing firm possessed of sight
nivttaprasavm (stem form: nivttaprasav)
(feminine, accusative, singular) = ceased production susthas (stem form: sustha) (masculine, nominative,
singular) = well situated
artha = the aim
vaa = influenced by
arthavat (stem form: arthavaa) (masculine/neuter,
ablative, singular) = based on the influence of the aim

sapta = seven
rpa = form
vinivtt = discontinued
saptarpavinivttm (stem form: saptarpavinivtt)
(feminine, accusative, singular) = ceased the seven
forms

praktim (stem form: prakti) (feminine, accusative,

singular) = nature

payati (1st class verb root: d) (present indicative,

parasmaipada, 3rd person, singular) = beholds

puruas (stem form: purua) (masculine, nominative,

singular) = the Self
 d (1st class verb root: d) (past passive participle,
Verse 66 feminine, nominative, singular) = seen

may (pronoun, 1st person, instrumental, singular) =

by me
iti (punctuation) (indeclinable) = (close quotes)
d mayetyupekakaiko dhamityuparatny upekakas (stem form: upekakaika) (masculine,
nominative, singular) = losses interest
satisayoge'pi tayo prayojana nsti sargasya
ekas (stem form: eka) (masculine, nominative,
66 singular) = one (the Self in this context)

d (1st class verb root: d) (past passive participle,

The Self, indifferent, thinks, It is seen by me. The
other, withdrawn, thinks, I am seen. Even existing
together (the Self and Nature) in union, there is no
aim of creation of those two.
feminine, nominative, singular) = seen
aham (pronoun, 1st person, nominative, singular) = I
iti (punctuation) (indeclinable) = (close quotes)

uparat (stem form: uparata) (past passive participle,

feminine, nominative, singular) = withdrawn

any (stem form: ny) (feminine, nominative,

singular) = the other (nature in this context)
sati (stem form: sat) (masculine, locative, singular) =
existing

sayoge (stem form: sayoga) (masculine, locative,

singular) = together in union

api (adverb) (indeclinable) = even

tayos (pronoun, 3rd person,

masculine/neuter/feminine, genitive, dual) = of those
two

prayojanam (stem form: prayojana) (neuter,

accusative, singular) = object

na (particle of negation) (indeclinable) = not

asti (2nd class verb root: as) (present indicative,

parasmaipada, 3rd person, singular) = it is

sargasya (stem form: sargas) (masculine, genitive,

singular) = of creation
 samyagjnt (stem form: samyagjna) (neuter,
Verse 67 ablative, singular) = from right knowledge

hi (adverb) (indeclinable) = indeed

gamt (stem form: gama) (neuter, ablative, singular) =

from attaining
samyagjndhigamd dharmdnmakraaprptau
dharmdnm (stem form: dharmdi)
tihati saskravaccakrabhramavad dhtaarra (masculine/neuter, genitive, plural) = of dharma, etc.

67 akraa = the causeless

From attaining, indeed, right knowledge of dharma,
etc., one stands in the attainment of the causeless.
From the influence of latent dispositions, a body is
retained possessed of the nature of a revolving wheel.
prpti = attainment
akraaprptau (stem form: akraaprpti) (feminine,
locative, singular) = in attainment of the causeless
tihati (1st class verb root: sth) (present indicative,
parasmaipada, 3rd person, singular) = one stands

saskra = latent dispositions

vaa = influenced by
saskravat (stem form: saskravaa) (masculine,
ablative, singular) = from the influence of memory
cakra = a wheel
bhrama = revolving Verse 68
vat = possessed of
cakrabhramavat (stem form: cakrabhramavat) (neuter,
nominative, singular) = possessed of the nature of a
revolving wheel (living in cyclical existence)

dhtaarras (stem form: dhtaarra) (masculine, prpte arrabhede caritrthatvt pradhnavinivttau
nominative, singular) = a body is retained (continues
to live) aikntikamtyantikamubhaya kaivalyampnoti

68

When arrived at the dissolution of the body from

ones own aims in acts and when there is cessation of
Nature, there is attaining both complete and continual
detachment of the soul from matter.
prpte (5th class verb root: prp) (past passive kaivalyam (neuter, accusative, singular) = detachment
participle, neuter, locative, singular) = when arrived of the soul from matter

arra = the body pnoti (5th class verb root: p) (present indicative,
bhede = dissolution parasmaipada, 3rd person, singular) = attaining
arrabhede (stem form: arrabheda) (neuter, locative,
singular) = at the dissolution of the body

carita = acts
artha = an aim
tva = ones own
caritrthatvt (stem form: caritrthatva) (neuter,
ablative, singular) = from ones own aims in acts

pradhna = nature
vinivtti = cessation
pradhnavinivttau (stem form: pradhnavinivtti)
(feminine, locative, singular) = when there is
cessation of nature

aikntikam (stem form: aikntika) (neuter, accusative,

singular) = complete

tyantikam (stem form: tyantika) (neuter, accusative,

singular) = continual

ubhayam (stem form: ubhaya) (neuter, accusative,

singular) = both
 purua = the Self
Verse 69 artha = aim
jna = knowledge
pururthajnam (stem form: pururthajna)
(neuter, nominative, singular) = knowledge of the aim
of the Self


idam (pronoun, 3rd person, neuter, nominative,
pururthajnamida guhya paramari singular) = this
samkhytam guhyam (stem form: guhya) (neuter, nominative,
singular) = secret
sthityutpattipralaycintyante yatra bhtnm 69
parama = great
ri = sage
This secret knowledge of the aim of the Self was paramari (stem form: paramari) (masculine,
declared by a great sage. Where the duration, birth, instrumental, singular) = by a great sage
and dissolution of beings are perceived.
samkhytam (2nd class verb root: khy) (past passive
participle, neuter, nominative, singular) = declared

sthiti = duration
utpatti = birth
pralaya = dissolution
sthityutpattipralays (stem form: sthityutpattipralaya)
(masculine, nominative, plural) = duration, birth, and
dissolution
cintyante (1st class verb root: cit) (present indicative,
tmanepada, passive, 3rd person, plural) = they are Verse 70
perceived

yatra (adverb) (indeclinable) = where

bhtnm (1st class verb root: bh) (past passive

participle, masculine, genitive, plural) = of the beings
etat pavitramagrya munirsuraye'nukampay

pradadau

surirapi pacaikhya tena bahudhkta tantram

70

That holy, foremost sage with pity gave it to Asuri.

Also, Asuri gave it to Pancashika. By him
(Pancashikha), the tantra (doctrine) was distributed to
various places.
etad (pronoun, 3rd person, neuter, nominative, tena (pronoun, 3rd person, masculine/neuter,
singular) = that instrumental, singular) = by him

pavitram (stem form: pavitra) (neuter, nominative, bahudh = various places

singular) =holy kta = distributed
bahudhktam (8th class verb root: k) (neuter,
agryam (stem form: agrya) (neuter, nominative, nominative, singular) = distributed to various places
singular) = foremost
tantram (stem form: tantra) (neuter, nominative,
munis (stem form: muni) (masculine, nominative, singular) = the tantra (the doctrine)
singular) = sage

suraye (stem form: )suri) (masculine, dative,

singular) = to Asuri (a pupil of Kapila)

anukampay (stem form: anukamp) (feminine,

instrumental, singular) = with pity

pradadau (3rd class verb root: d) (perfect,

parasmaipada, 3rd person, singular) = gave

suris (stem form: suri) (masculine, nominative,

singular) = Asuri (a pupil of Kapila)

api (adverb) (indeclinable) = also

pacaikhya (stem form: pacaikha) (masculine,

dative, singular) = to Pancashikha
 iya = student
Verse 71 paramparaya = lineage
gata = handed down
iyaparamparaygatam (1st class verb root: gam)
(past passive participle, neuter, nominative, singular)
= handed down from a lineage of students

varakena (stem form: varaka) (masculine,
iyaparamparaygatamvarakena caitadrybhi instrumental, singular) = through Ishavarakrishna
sakiptamryamatin samyagvijya siddhntam ca (conjunction) (indeclinable) = and
71 etad (pronoun, 3rd person, neuter, nominative,
singular) = this
And this summary with the Arya meters handed down rybhis (stem form: rya) (feminine, instrumental,
from a lineage of students through the noble-minded plural) = with the Arya meters
Ishavarakrishna, having thoroughly understood the
dogma. sakiptam (6th class verb root: sakip) (past passive
participle, neuter, nominative, singular) = summary

rya = noble
mati = a mind
ryamatin (stem form: ryamati) (feminine,
instrumental, singular) = by the noble-minded
samyag = thoroughly
vij = understood Verse 72
samyagvijya (9th class verb root: vij) (gerund)
(indeclinable) = having thoroughly understood
siddhntam (stem form: siddhnta) (neuter,
accusative, singular) = dogma
saptaty kila ye'rthste'rth ktsnasya

aitantrasya

khyyikvirahit paravdavivarjitc'pi 72

Thus is declared in the 70 (verses) are those subjects

which are the subjects of the whole Shashti Tantra,
omitting the short narratives and controversies.
saptatym (stem form: saptat) (feminine, locative,
singular) = in 70
kila (adverb) (indeclinable) = thus is declared
ye (relative pronoun, 3rd person, masculine,
nominative, plural) = those which
paravda = controversy
vivarjita = excluded
paravdavivarjits (stem form: paravdavivarjita)
(past passive participle, masculine, nominative,
plural) = excluded controversies
ca (conjunction) (indeclinable) = and

arths (stem form: artha) (masculine, nominative, api (adverb) (indeclinable) = also
plural) = subjects

te (correlative pronoun, 3rd person, masculine,

nominative, plural) = those

arths (stem form: artha) (masculine, nominative,

plural) = subjects

ktsnasya (stem form: ktsna) (masculine/neuter,

genitive, singular) = of the whole

aitantrasya (stem form: aitantra) (neuter,

genitive, singular) = of the Shashti Tantra

khyyik = short narratives

virahita = excluded
khyyikvirahits (1st class verb root: rah) (past
passive participle, masculine, nominative, plural) =
the excluded short narratives