pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: तदा तमनुपश्येत यस्मिन् दृष्टे न कथ्यते। हृदयस्थोऽन्तरात्मेति ज्ञेयो ज्ञस्तात मद्विधैः। ॥
English: When persons like ourselves say that there has been a complete identification of Knower, the Known, and Knowledge, then is the Yogin said to see the Supreme Self.
Sanskrit: विधूम इव सप्तार्चिरादित्य इव रश्मिमान्। वैद्युतोऽग्निरिवाकाशे दृश्यतेऽऽत्मा तथाऽऽत्मनि॥
English: While in Yoga, the Supreme Soul shows itself in the Yogin's heart like a burning fire, or like the bright Sun or like the lightning's spark in the firmament.
Sanskrit: ये पश्यन्ति महात्मानो धृतिमन्तो मनीषिणः। ब्राह्मणा ब्रह्मयोनिस्था ह्ययोनिममृतात्मकम्॥ तदेवाहुरणुभ्योऽणु तन्महद्भ्यो महत्तरम्। तत् तत्त्वं सर्वभूतेषु ध्रुवं तिष्ठन् न दृश्यते॥
English: That Supreme Soul which is Unborn and which is the essence of nectar, which is seen by great Brahmanas gifted with intelligence and wisdom and conversant with the Vedas, is subtiler than what is subtile and greater than what is great. That Soul, though living in all creatures, is not seen by them.
Sanskrit: बुद्धिद्रव्येण दृश्येत मनोदीपेन लोककृत्। महतस्तमसस्तात पारे तिष्ठन्नतामसः॥
English: The Creator of the worlds, He is seen only by a person gifted with wealth of intelligence when helped by the lamp of the mind. He lives on the other shore of the Darkness and is above the Ishvara.
Sanskrit: स तमोनुद इत्युक्तः सर्वज्ञैर्वेदपारगैः। विमलो वितमस्कश्च निर्लिङ्गोऽलिङ्गसंज्ञितः॥
English: Persons conversant with the Vedas and endued with omniscience call Him the remover of Darkness, stainless, above Darkness, and with and without attributes.
Sanskrit: योग एष हि योगानां किमन्यद् योगलक्षणम्। एवं पश्यं प्रपश्यन्ति आत्मानमजरं परम्॥
English: This is what is called the Yoga of Yogins. What else is the mark of Yoga? By such practices do Yogins succeed in seeing the Supreme Soul that is above destruction and decay.
Sanskrit: योगदर्शनमेतावदुक्तं ते तत्त्वतो मया। सांख्यज्ञानं प्रवक्ष्यामि परिसंख्यानदर्शनम्॥
English: This much that I have told you in detail is about the Science of Yoga. I shall now describe to you that Sankhya philosophy by which the Supreme Soul is seen through the gradual destruction of mistakes.
Sanskrit: अव्यक्तमाहुः प्रकृतिं परां प्रकृतिवादिनः। तस्मान्महत् समुत्पन्नं द्वितीयं राजसत्तम॥
English: The Sankhyas, whose System is built on Nature, say that Nature, which is Unmanifest, is the foremost. From Nature they say, O king, the second principle called Greatness is produced.
Sanskrit: अहङ्कारस्तु महतस्तृतीयमिति नः श्रुतम्। पञ्चभूतान्यहङ्कारादाहुः सांख्यात्मदर्शिनः॥
English: We have heard that from Greatness originates the third principle called Consciousness. The Sankhyas blessed with sight of the Soul say that from Consciousness originate the five subtile essences of sound, form, touch, taste, and scent.
Sanskrit: एताः प्रकृतयश्चाष्टौ विकारावापि षोडश। पञ्च चैव विशेषा वै तथा पञ्चेन्द्रियाणि च॥
English: All these eight they call by the name of Nature. The changes of these eight are sixteen in number. They are the five gross essences of ether, light, earth, water and wind, and the ten senses of action and of knowledge including the mind.
Sanskrit: एतावदेव तत्त्वानां सांख्यमाहुर्मनीषिणः। सांख्ये विधिविधानज्ञा नित्यं सांख्यपथे रताः॥
English: Wise men devoted to the Sankhya path and conversant with all its ordinances, and dispensations consider these twenty-four topics as including the whole range of Sankhya enquiry. One
Sanskrit: यस्माद् यदभिजायेत तत् तत्रैव प्रलीयते। लीयन्ते प्रतिलोमानि सृज्यन्ते चान्तरात्मना॥
English: What is produced becomes merged in the producing cause. Created by the Supreme Soul after another, these principles are destroyed in a reverse order.
Sanskrit: अनुलोमेन जायन्ते लीयन्ते प्रतिलोमतः। गुणा गुणेषु सततं सागरस्योर्मयो यथा।॥
English: Al every new Creation, the qualities start into being in the lateral order, and (when Destruction comes) they merge in a reverse order, like the waves of the ocean disappearing in the ocean from which they originate.
Sanskrit: सर्गप्रलय एतावान् प्रकृतेर्नृपसत्तम। एकत्वं प्रलये चास्य बहुत्वं च यदासृजत्॥
English: O best of kings, this is the manner in which the Creation and the Destruction of Nature takes place. The Supreme Being is all that remains when Universal destruction takes place; and it is He who assumes various forms when Creation beings.
Sanskrit: एवमेव च राजेन्द्र विज्ञेयं ज्ञानकोविदैः। अधिष्ठातारमव्यक्तमस्याप्येतत्रिदर्शनम्॥
English: This is evern so, O king, as ascertained by men of knowledge. It is Nature that causes the Over-presiding Soul to thus assume diversity and revert back to unity. Nature also herself has the same marks.
Sanskrit: एकत्वं च बहुत्वं च प्रकृतेरर्थतत्त्ववान्। एकत्वं प्रलये चास्य बहुत्वं च प्रवर्तनात्॥
English: One fully conversant with the nature of the topics of enquiry knows that Nature also assumes the same sort of diversity and unity, for when Destruction comes she reverts into unity and when Creation takes place she assumes diversity of form.
Sanskrit: बहुधाऽऽत्मा प्रकुर्वीत प्रकृति प्रसवात्मिकाम्। तच्च क्षेत्रं महानात्मा पञ्चविंशोऽधितिष्ठति।॥
English: The soul makes Nature, which contains the principles of production or growth, assume various forms. Nature is called Kshetra (or soil). Above the twenty-four topics or principles is the Sour which is Great. It presides over that Nature or Kshetra.
Sanskrit: अधिष्ठातेति राजेन्द्र प्रोच्यते यतिसत्तमैः। अधिष्ठानादधिष्ठाता क्षेत्राणामिति नः श्रुतम्॥
English: Hence, O great king, the foremost Yatis say that the Soul is the Presider. Indeed, we have heard that on account of the Soul's presiding over all Kshetras. He is called the Presider.
Sanskrit: क्षेत्रं जानाति चाव्यक्त क्षेत्रज्ञ इति चोच्यते। आव्यक्तिके पुरे शेते पुरुषश्चेति कथ्यते॥
English: And because, He knows that Unmanifest Kshetra, He is, therefore, also called Kshetrajna. And because also Soul enters into Unmanifest Kshetra (viz., the body), therefore is He called Purusha.
Sanskrit: अन्यदेव च क्षेत्रं स्यादन्यः क्षेत्रज्ञ उच्यते। क्षेत्रमव्यक्तमित्युक्तं ज्ञाता वै पञ्चविंशकः॥
English: Kshetra is something quite different from Kshetrajna. Kshetra is Unmanifest. The Soul, which is above the twenty-four principles, is called the Knower.
Sanskrit: अन्यदेव च ज्ञानं स्यादन्यज्ज्ञेयं तदुच्यते। ज्ञानमव्यक्तमित्युक्तं ज्ञेयो वै पञ्चविंशकः॥
English: Knowledge and the objects known are different from each other. Knowledge, again, has been said to be Unmanifest while the object of knowledge is the Soul which is above the twenty-four principles.
Sanskrit: अव्यक्त क्षेत्रमित्युक्तं तथा सत्त्वं तथेश्वरः। अनीश्वरमतत्त्वं च तत्त्वं तत् पञ्चविंशकम्॥
English: The Unmanifest is called Kshetra, understanding, and also the supreme Lord; while Purusha, which is the twenty-fifth principle has nothing superior to it and is not a principle.
Sanskrit: सांख्यदर्शनमेतावत् परिसंख्यानुदर्शनम्। सांख्याः प्रकुर्वते चैव प्रकृतिं च प्रचक्षते॥
English: This much, O king, is an account of the Sankhya philosophy. The Sankhyas call Nature the cause of the universe, and merging all the are grosser principles into the Intelligence beyind the Supreme Soul.
Sanskrit: तत्त्वानि च चतुर्विंशत् परिसंख्याय तत्त्वतः। सांख्याः सह प्रकृत्या तु निस्तत्त्वः पञ्चविंशकः॥
English: Rightly studying the twenty-four topics along with Nature, and determining their true nature, the Sankhyas succeed in seeing. That which is the twenty-four topics or principles.
Sanskrit: पञ्चविंशोऽप्रकृत्यात्मा बुध्यमान इति स्मृतः। यदा तु बुध्यतेऽऽत्मानं तदा भवति केवलः॥
English: Individual Soul in reality is that very Soui which is above Nature and the four and twenty topics. When he succeeds in knowing that Supreme Soul by dissociating himself from Nature, he then becomes at one with the Supreme Soul.
Sanskrit: सम्यग्दर्शनमेतावद् भाषितं तव तत्त्वतः। एवमेतद् विजानन्तः साम्यतां प्रति यान्त्युत॥
English: I have now told you everything about the Sankhya System truly. Those who conversant with this philosophy acquire tranquillity.
Sanskrit: सम्यनिदर्शनं नाम प्रत्यक्षं प्रकृतेस्तथा। गुणतत्त्वान्यथैतानि निर्गुणोऽन्यस्तथा भवेत्॥
English: Indeed, as men whose understandings are subject to error directly perceive all objects of the senses, so men freed from error have directly known Brahma.
Sanskrit: न त्वेवं वर्तमानानामावृत्तिर्विद्यते पुनः। विद्यतेऽक्षरभावत्वादपरं परमव्ययम्॥
English: They who acquire that state have never to return to this world after the dissolution of their bodies; while as regards those who are said to be liberated in this life, power, concentration, and immutability, become theirs, on account of their having attained to the nature of the Indestructible.
Sanskrit: पश्येरन्नैकमतयो न सम्यक् तेषु दर्शनम्। ते व्यक्तं प्रतिपद्यन्ते पुनः पुनररिंदम्॥
English: They who see this universe as many are said to see incorrectly. These men are blind to Brahma. O chastiser of enemies, such persons have again and again to return to the world and assume bodies.
Sanskrit: सर्वमेतद् विजानन्तो नासर्वस्य प्रबोधनात्। व्यक्तीभूता भविष्यन्ति व्यक्तस्य वशवर्तिनः॥
English: They who are conversant with all that has been said above become endued with omniscient, and accordingly when they pass from this body no longer become subject to the subjection of any more physical frames.
Sanskrit: सर्वमव्यक्तमित्युक्तमसर्वः पञ्चविंशकः। य एनमभिजानन्ति न भयं तेषु विद्यते॥
English: All things, have been said to be the result of the Unmanifest. The Soul, which is the twentyfifth, is above all things. They who know the Soul have no fear of coming back to the world.
Sanskrit: वसिष्ठ उवाच सांख्यदर्शनमेतावदुक्तं ते नृपसत्तम। विद्याविद्ये त्विदानी मे त्वं निबोधानुपूर्वशः॥
English: I have thus described you the Sankhya Philosophy. Listen now to me as I tell you what is Vidya (Knowledge) and what is Avidya (Nescience), one after the other.
Sanskrit: अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मि वै। सर्गप्रलयनिर्मुक्तां विद्यां वै पञ्चविंशकः॥
English: The learned say that that Nature which is subject to Creation and Destruction, is called Avidya; while Purusha (Soul), who is freed from the attributes of Creation and Destruction and who is above the twenty-four topics or principles, is called Vidya.
Sanskrit: परस्परस्य विद्यां वै त्वं नबोधानुपूर्वशः। यथोक्तमृषिभिस्तात सांख्यस्याभिनिदर्शनम्॥
English: Listen to me first as I Tell you what is Vidya among success sets of other things, as explained in the Sankhya Philosophy. essences
Sanskrit: कर्मेन्द्रियाणां सर्वेषां विद्यां बुद्धीन्द्रियं स्मृतम्। बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम्॥
English: Among the senses of knowledge and those of action, the senses of knowledge are said to from what is known as Vidya. Of the senses of knowledge and their objects, the former form Vidya.
Sanskrit: विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः। मनसः पञ्च भूतानि विद्या इत्यभिचक्षते॥
English: Of objects of the senses and the mind, the wise have said that the mind forms Vidya. Of mind and the five subtile essences, the five subtile essences form Vidya.
Sanskrit: अहङ्कारस्तु भूतानां पञ्चानां नात्र संशयः। अहङ्कारस्य च तथा बुद्धिर्विद्या नरेश्वरा६॥
English: Of the five subtile and Consciousness, Consciousness forms vidya. Of Consciousness and Greatness the latter O king, is Vidya.
Sanskrit: विद्या प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरी। विद्या ज्ञेया नरश्रेष्ठ विधिश्च परमः स्मृतः॥
English: Of all the principles beginning with Greatness, and Nature, it is Nature, which is unmanifest and supreme, that is called Vidya. Of Nature, and that called Creator which is Supreme, the latter should be known as Vidya.
Sanskrit: अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम्। सर्वस्य सर्वमित्युक्तं ज्ञेयं ज्ञानस्य पार्थिव॥
English: Above Nature is the twenty-fifth (Soul) who should be known as Vidya. Of all Knowledge, that which is the Object of Knowledge has been said to be the Unmanifest, O king.
Sanskrit: ज्ञानमव्यक्तमित्युक्तं ज्ञेयो वै पञ्चविंशकः। तथैव ज्ञानमव्यक्तं विज्ञाता पञ्चविंशकः॥ विद्याविद्यार्थतत्त्वेन मयोक्ता ते विशेषतः।
English: Again, Knowledge has been said to be Unmanifest, and the Object of knowledge to be what is above the four and twenty. Once more, Knowledge has been said to be Unmanifest, and the Knower is what is above the four and twenty. I have now told you what is truly the meaning of Vidya and Avidya.
Sanskrit: अक्षरं च क्षरं चैव यदुक्तं तन्निबोध मे॥ उभावेवाक्षरावुक्तावुभावतानवनक्षरौ।
English: Listen now to me as I tell you that has been said about the Indestructible and the Destructible. Both Individual Soul and Nature have been said to be Indestructible, and both of them have been said to be Destructible.
Sanskrit: कारणं तु प्रवक्ष्यामि याथातथ्यं तु ज्ञानतः॥ अनादिनिधनावेतावुभावेवेश्वरौ मतौ।
English: I shall tell you the reason of this correctly as I have understood it. Both Nature and Individual Soul are without beginning and without end. Both of them are considered as supreme.
Sanskrit: तत्त्वसंज्ञावुभावेतौ प्रोच्येत ज्ञानचिन्तकैः॥ सर्गप्रलयधर्मत्वादव्यक्तं प्राहुरक्षरम्। तदेतद् गुणसर्गाय विकुर्वाणं पुनः पुनः॥
English: Those who are endued with knowledge say that both are to be called principles. On account of its attributes of Creation and Destruction, the Unmanifest is called Indestructible. That Unmanifest becomes repeatedly modified for the purpose of creating the principles.
Sanskrit: गुणानां महदादीनामुत्पत्तिश्च परस्परम्। अधिष्ठानात् क्षेत्रमाहुरेतत्तत् पञ्चविंशकम्॥
English: And because the principles beginning with Greatness are produced by Purusha (Soul) as well, and because also Purusha and the Unmanifest mutually depend upon each other, therefore is Purusha also, the twenty-fifth, called Kshetra.
Sanskrit: यदा तु गुणजालं तदव्यक्तात्मनि संक्षिपेत्। तदा सह गुणैस्तैस्तु पञ्चविंशो विलीयते॥
English: When the Yogin withdraws and merges all the principles into the Unmanifest Soul (or Brahma), then the twenty-fifth (viz., Soul or Purusha) also, with all those principles, disappears into it.
Sanskrit: गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत्। क्षेत्रज्ञोऽपि यदा तात तत्क्षेत्रे सम्प्रलीयते॥ तदा क्षरत्वं प्रकृतिर्गच्छते गुणसंश्रिता! निर्गुणत्वं च वैदेह गुणेष्वप्रतिवर्तनात्॥
English: When the principles become merged each into its creator, then the one that remains is Nature. When Soul, too, O son, becomes merged into his own producing cause, then Nature with all the principles in it becomes subject to destruction and attains also to the condition of being without attributes on account of her dissociation from all principles.
Sanskrit: एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षये। प्रकृत्या निर्गुणस्त्वेष इत्येवमनुशुश्रुम॥
English: Thus it is that Soul, when his knowledge of Soil disappears, becomes, by his nature, shorn of qualities. We have heard it.
Sanskrit: क्षरो भवत्येष यदा तदा गुणवतीमथ। प्रकृति त्वभिजानाति निर्गुणत्वं तथाऽऽत्मनः॥
English: We he becomes destructible he then assurnes attributes. When, however, he gains his own real nature, he then succeeds in understanding his own condition of being really shorn of qualities.
Sanskrit: तदा विशुद्धो भवति प्रकृतेः परिवर्जनात्। अन्योऽहमन्येयमिति यदा बुध्यति बुद्धिमान्॥
English: By shaking off Nature and beginning to realise that he is different from her, the intelligent Soul then comes to be regarded as pure and stainless.
Sanskrit: तदैष तत्त्वतामेति न चापि मिश्रतां व्रजेत्। प्रकृत्या चैव राजेन्द्र मिश्रो ह्यन्यश्च दृश्यते॥
English: When Individual Soul ceases to exist in a state of union with Nature, then does he become at one with Brahima. When however, he exists united with Nature, he then, O king, seems to be different from Brahma.
Sanskrit: यदा तु गुणजालं तत् प्राकृतं वै जुगुप्सते। पश्यते च परं पश्यं तदा पश्यन्न संत्यजेत्॥
English: Indeed, when Individual Soul shows no affection for Nature and her principles, he then succeeds in seeing the Supreme and having once seen Him wishes not to lose that happiness.
Sanskrit: किं मया कृतमेतावद् योऽहं कालमिमं जनम्। मत्स्यो जालं हविज्ञानादनुवर्तितवानिह॥
English: When the Knowledge of truth comes to him, Individual Soul begins to lament thus:-Alas, how foolishly have I acted by falling through ignorance into this frame composed of nature like a fish entangled in a net.
Sanskrit: अहमेव हि सम्मोहादन्यमन्यं जनाज्जनम्। मत्स्यो यथोदकज्ञानादनुवर्तितवानहम्॥
English: Alas, through Ignorance, I have inigrated from body to body like a fish from water to water thinking that water along is the element in which it can dwell.
Sanskrit: मत्स्योऽन्यत्वं यथाज्ञानादुदकान्नाभिमन्यते। आत्मानं तद्वदज्ञानादन्यत्वं नैव वेदम्यहम्॥
English: Indeed, like a fish that does not know anything else than water to be its element, I also have never known anything else than children and wives to be my own!
Sanskrit: ममास्तु धिगबुद्धस्य योऽहं मग्नमिमं पुनः। अनुवर्तितवान् मोहादन्यमन्यं जनाज्जनम्॥
English: Fie on me that, through ignorance, am repeatedly passing from body to body in forgetfulness.
Sanskrit: अयमत्र भवेद् बन्धुरनेन सह मे क्षमम्। साम्यमेकत्वमायातो यादृशस्तादृशस्त्वहम्॥
English: The Supreme Soul alone is my friend. I can make friendship with Him. Whatever be my nature and whoever I may be, I am capable to be like Him and can become at one with Him.
Sanskrit: तुल्यतामिह पश्यामि सदृशोऽहमनेन वै। अयं हि विमलो व्यक्तमहमीदृशकस्तथा॥
English: I see my similarity with Him. I am, indeed, like Him. He is pure. It is clear that I am of the same nature.
Sanskrit: योऽहमज्ञानसम्मोहादज्ञया सम्प्रवृत्तवान्। ससङ्गयाहं नि:सङ्गः स्थितः कालमिमं त्वहम्॥
English: Through Ignorance and stupefaction, I have becoine associated with Inanimate Nature. Though really shorn of attachments, I have passed this long time in a state of attachment with Nature.
Sanskrit: अनयाहं वशीभूतः कालमेतं न बुद्धवान्। उच्चमध्यमनीचानां तामहं कथमवासे॥
English: Alas, by her was I so long controlled without having been able to know it. Various are the forms,-high, middling, and low,-that Nature assumes. Oh, how shall I like in those forms?
Sanskrit: समानयानया चेह सह वासमहं कथम्। गच्छाम्यबुद्धभावत्वादेषेदानीं स्थिरो भवे॥
English: How shall I live conjointly with her? On account of my ignorance I repair to her companionship. I shall now be fixed.
Sanskrit: सहवासं न यास्यामि कालमेतद्धि वञ्चनात्। वञ्चितोऽस्म्यनया यद्धि निर्विकारो विकारया॥
English: I shall no longer keep her company. For having passed so long a time with her, I should think that I was so long imposed on by her, for myself being really freed form change, how could I keep company with one who is subject to change.
Sanskrit: न चायमपराधोऽस्या ह्यपराधो ह्ययं मम। योऽहमत्राभवं सक्तः पराङ्मुखमुपस्थितः॥
English: She cannot be held responsible for this. The responsibility is mine, since turning away from the Supreme Soul became of my own accord attached to her,
Sanskrit: ततोऽस्मि बहुरूपासु स्थितो मूर्तिष्वमूर्तिमान्। अमूर्तश्चापि मूर्तात्मा ममत्वेन प्रधर्षितः॥
English: On account of that attachment, myself, though without form in reality, had to live in various forms. Indeed, though without forın by nature I become endued with forms on account of my notion of Egoism, and thereby insulted and distressed.
Sanskrit: तासु तास्विह योनिषु। निर्ममस्य ममत्वेन किं कृतं तासु तासु च॥ प्राक् कृतेन ममत्वेन योनीषु वर्तमानेन नष्टसंज्ञेन चेतसा। न ममात्रानया कार्यमहंकारकृतात्मया॥ आत्मानं बहुधा कृत्वा येयं भूयो युनक्ति माम्। इदानीमेघ बुद्धोऽसि निर्ममो निरहंकृतः॥
English: On account of my idea of mineness concerning the results of Nature, I am forced to take birth in various orders of Being. Alas, though really shorn of Egoism, yet on account of affecting it, what various evil acts have been perpetrated by me in those orders in which I was born while I remained in them with a soul that had lost all knowledge! I have nothing to do with him who, with essence made up of consciousness, divides himself into many pieces and who tries to unite me with them. It is only now that I have been awakened and have understood that I am by nature without egoism and without that consciousness which creates the forms of Nature that invest me all around.
Sanskrit: ममत्वमनया नित्यमहंकारकृतात्मकम्। अपेत्याहमिमां हित्वा संश्रयिष्ये निरामयम्॥
English: Renouncing Egoism which I always have regarding her and whose essence is made up of consciousness, and leaving Nature herself, I shall take refuge in Him, who is auspicious.
Sanskrit: अनेन साम्यं यास्यामि नानयाहमचेतया। क्षेमं मम सहानेन नैकत्वमनया सह॥
English: I shall be united with Him, and not will Nature which is inanimate. If I unite with Hiin, it will do me good. I have no similarity of nature with Nature.
Sanskrit: एवं परमसम्बोधात् पञ्चविंशोऽनुबुद्धवान्। अक्षरत्वं नियच्छेत त्यक्त्वा क्षरमनामयम्॥
English: The twenty-fifth (viz., Individual Soul), when he thus succeeds in understanding the Supreme, becomes able to able to cast off the Destructible and at one with the Indestructible and which is the essence of all that is auspicious.
Sanskrit: अव्यक्तं व्यक्तधर्माणं सगुणं निर्गुणं तथा। निर्गुणं प्रथमं दृष्टवा तादृग् भवति मैथिल॥
English: Shorn of qualities in his true nature and in reality Unmanifest, Individual Soul becomes invested with what is Manifest and assumes qualities. When he succeeds in seeing what is without qualities, and which is the origin of the Unmanifest, he becomes, O king of Mithila, at one with the same.
Sanskrit: अक्षरक्षरयोरेतदुक्तं तव निदर्शनम्। मयेह ज्ञानसम्पन्नं यथाश्रुतिनिदर्शनात्॥
English: I have now told you according to what I have heard, as to how knowledge that is subtile, pure and certain, originates. Do you listen to me.
Sanskrit: निःसंदिग्धं च सूक्ष्मं च विबुद्ध विमलं यथा। प्रवक्ष्यामि तु ते भूयस्तन्निबोध यथाश्रुतम्॥
English: Now I again speak as I heard about that soul which is so tiny, awakened and pure.
Sanskrit: सांख्ययोगौ मया प्रोक्तौ शास्त्रद्वयनिदर्शनात्। यदेव शास्त्रं सांख्योक्तं योगदर्शनमेव तत्॥
English: I have already described to you, what the Sankhya and the Yoga Systems are as expounded in their respective scriptures. Verily, the science that has been explained in Sankhya treatises is at one with what has been laid down in the Yoga scriptures.
Sanskrit: प्रबोधनकरं ज्ञानं सांख्यानामवनीपते। विस्पष्टं प्रोच्यते तत्र शिष्याणां हितकाम्यया॥
English: The knowledge, 0 king, which the Sankhyas preach, is capable of awakening every one. In the Sankhya scriptures, that Knowledge has been explained very clearly for the behoof of disciples.
Sanskrit: बृहच्चैवमिदं शास्त्रमित्याहुर्विदुषो जनाः। अस्मिश्च शास्त्रे योगानां पुनर्वेदे पुरःसरः॥
English: The learned say that this Sankhya System is very extensive. Yogins have respect for that System as also for the Vedas.
Sanskrit: पञ्चविंशात् परं तत्त्वं पठ्यते न नराधिप। सांख्यानां तु परं तत्त्वं यथावदनुवर्णितम्॥
English: In the Sankhya System no topic or principle above the twenty-fifth is admitted. That which the Sankhyas consider as their highest principle has been duly described (by me).
Sanskrit: बुद्धमप्रतिबुद्धत्वाद् बुध्यमानं च तत्त्वतः। बुध्यमानं च बुद्धं च प्राहुर्योगनिदर्शनम्॥
English: In the Yoga philosophy, it is said that Brahma, which is the essence of knowledge without the second, becomes the Individual Soul only when invested with Ignorance. In the Yoga Scriptures, therefore, both Brahma and Individual Soul are spoken of.
Sanskrit: वसिष्ठ उवाच अथ बुद्धमथाबुद्धमिमं गुणविधिं शृणु। आत्मानं बहुधा कृत्वा तान्येव प्रविचक्षते॥
English: Vashishtha said Listen now to me as I describe to you the Buddha (Enlightened to the Supreme Self) and Abuddha (Individual Soul) which is the dispensation of the qualities, Assuming many forms the Supreme Soul, becoming Individual Soul, regards all those forms as real.
Sanskrit: एतदेवं विकुर्वाणो बुध्यमानो न बुध्यते। गुणान् धारयते ह्येष सृजत्याक्षिपते तदा॥
English: On account of such transformations Individual Soul fails to understand the Supreme Soul, for he has the three qualities and creates and withdraws into himself what he creates.
Sanskrit: अजस्रं त्विह क्रीडार्थं विकरोति जनाधिप। अव्यक्तबोधनाच्चैव बुध्यमानं वदन्त्यपि॥
English: Carelessly for his sport, O king, does Individual Soul undergo changes and because he is capable of understanding the called action of the Unmanifest, therefore he is the Comprehender.
Sanskrit: न त्वेव बुध्यतेऽव्यक्तं सगुणं तात निर्गुणम्। कदाचित् त्वेव खल्वेतदाहुरप्रतिबुद्धकम्॥
English: The Unmanifest or Nature can at no time comprehend Brahma which is really without qualities even when it shows itself with qualities. Hence is Nature called Unintelligent.