Vasishtha Teaches Karala Janaka about the Unawakened and the Twenty-fifth

Verse 1 (12.310.1)

एवमप्रतिबुद्धत्वादबुद्धजनसेवनात् । सर्गकोटिसहस्राणि मरणान्तानि गच्छति ॥

evamapratibuddhatvādabuddhajanasevanāt | sargakoṭisahasrāṇi maraṇāntāni gacchati

Thus, through failing to awaken and through keeping company with the unawakened, the soul passes through thousands of crores of creations, each ending in death.

Verse 2 (12.310.2)

धाम्ना धामसहस्राणि पतनान्तानि गच्छति । तिर्यग्योनौ मनुष्यत्वे देवलोके तथैव च ॥

dhāmnā dhāmasahasrāṇi patanāntāni gacchati | tiryagyonau manuṣyatve devaloke tathaiva ca

Through its abode it passes into thousands of abodes, each ending in a fall, whether in the wombs of animals, in human birth, or in the world of the gods.

Verse 3 (12.310.3)

चन्द्रमा इव भूतानां पुनस्तत्र सहस्रशः । लीयतेऽप्रतिबुद्धत्वादेवमेष ह्यबुद्धिमान् ॥

candramā iva bhūtānāṃ punastatra sahasraśaḥ | līyate'pratibuddhatvādevameṣa hyabuddhimān

Like the moon among living beings, it is dissolved there again, thousands of times, for lack of awakening. Such, indeed, is this unwise one.

Verse 4 (12.310.4)

कला पञ्चदशी योनिस्तद्धाम इति मन्यते । नित्यमेतं विजानीहि सोमं वै षोडशीं कलाम् ॥

kalā pañcadaśī yonistaddhāma iti manyate | nityametaṃ vijānīhi somaṃ vai ṣoḍaśīṃ kalām

The fifteenth part is the womb, and that is held to be the abode. Know this always: Soma is the sixteenth part.

Note on the text: Corrected षौडशीं → षोडशीं (misprint in Wikisource; षौडशी is not a word; षोडशी, as in verse 6).

Verse 5 (12.310.5)

कलया जायते जन्तुः पुनः पुनरबुद्धिमान् । धाम तस्योपयुञ्जन्ति भूय एवोपजायते ॥

kalayā jāyate jantuḥ punaḥ punarabuddhimān | dhāma tasyopayuñjanti bhūya evopajāyate

Through a part the creature, the unwise one, is born again and again. They draw upon its abode, and it is born yet again.

Verse 6 (12.310.6)

षोडशी तु कला सूक्ष्मा स सोम उपधार्यताम् । न तूपयुज्यते देवैर्देवानुपयुनक्ति सा ॥

ṣoḍaśī tu kalā sūkṣmā sa soma upadhāryatām | na tūpayujyate devairdevānupayunakti sā

But the sixteenth part is subtle; let that be understood as Soma. It is not made use of by the gods; rather, it makes use of the gods.

Verse 7 (12.310.7)

एतामक्षपयित्वा हि जायते नृपसत्तम । सा ह्यस्य प्रकृतिर्दृष्टा तत्क्षयान्मोक्ष उच्यते ॥

etāmakṣapayitvā hi jāyate nṛpasattama | sā hyasya prakṛtirdṛṣṭā tatkṣayānmokṣa ucyate

Without exhausting it, O best of kings, one is born. That has been seen to be his nature, and it is by its exhaustion that liberation is declared.

Verse 8 (12.310.8)

तदेवं षोडशकलं देहमव्यक्तसंज्ञिकम् । ममायमिति मन्वानस्तत्रैव परिवर्तते ॥

tadevaṃ ṣoḍaśakalaṃ dehamavyaktasaṃjñikam | mamāyamiti manvānastatraiva parivartate

So, thinking "this is mine" of the body of sixteen parts, which is called the unmanifest, he keeps revolving in that very thing.

Verse 9 (12.310.9)

पञ्चविंशस्तथैवात्मा तस्यैवाप्रतिबोधनात् । विमलश्च विशुद्धश्च शुद्धामलनिषेवणात् ॥

pañcaviṃśastathaivātmā tasyaivāpratibodhanāt | vimalaśca viśuddhaśca śuddhāmalaniṣevaṇāt

So too the Self, the twenty-fifth: stainless and pure through attending on what is pure and stainless, yet, for lack of awakening to that very thing,

Verse 10 (12.310.10)

अशुद्ध एव शुद्धात्मा तादृग्भवति पार्थिव । अबुद्धसेवनाच्चापि बुद्धोऽप्यबुद्धतां व्रजेत् ॥

aśuddha eva śuddhātmā tādṛgbhavati pārthiva | abuddhasevanāccāpi buddho'pyabuddhatāṃ vrajet

becomes impure, just like it, though pure of soul, O king. And through serving the unawakened, even one who is awakened may fall into unawakenedness.

Verse 11 (12.310.11)

तथैवाप्रतिबुद्धोऽपि विज्ञेयो नृपसत्तम । प्रकृतेस्त्रिगुणायास्तु सेवनात्प्राकृतो भवेत् ॥

tathaivāpratibuddho'pi vijñeyo nṛpasattama | prakṛtestriguṇāyāstu sevanātprākṛto bhavet

In the same way, O best of kings, the unawakened one too should be understood: by serving Prakriti with her three guṇas, he becomes a creature of Prakriti.

Verse 12 (12.310.12)

अक्षरक्षरयोरेष द्वयोः संबन्ध उच्यते । स्त्रीपुंसोश्चापि भगवन्संबन्धस्तद्वदुच्यते ॥

akṣarakṣarayoreṣa dvayoḥ saṃbandha ucyate | strīpuṃsoścāpi bhagavansaṃbandhastadvaducyate

A connection is spoken of between these two, the imperishable and the perishable; and, O revered one, the connection of woman and man is spoken of in just the same way.

Note on the text: Corrected अक्षरक्षरयोरेषु → अक्षरक्षरयोरेष (misprint in Wikisource; locative plural does not agree with the dual द्वयोः; CE 12.293.12 reads eṣa).

Verse 13 (12.310.13)

ऋते तु पुरुषं नेह स्त्री गर्भं धारयत्युत । ऋते स्त्रियं न पुरुषो रूपं निर्वर्तयेत्तथा ॥

ṛte tu puruṣaṃ neha strī garbhaṃ dhārayatyuta | ṛte striyaṃ na puruṣo rūpaṃ nirvartayettathā

Without a man, a woman here does not conceive; without a woman, a man likewise cannot bring a form into being.

Verse 14 (12.310.14)

अन्योन्यस्याभिसंबन्धादन्योन्यगुणसंश्रयात् । रूपं निर्वर्तयत्येतदेवं सर्वासु योनिषु ॥

anyonyasyābhisaṃbandhādanyonyaguṇasaṃśrayāt | rūpaṃ nirvartayatyetadevaṃ sarvāsu yoniṣu

From their union with each other and their reliance on each other's qualities, a form is brought into being; so it is in all wombs.

Verse 15 (12.310.15)

स्त्रीपुंसोरभिसंबन्धादन्योन्यगुणसंश्रयात् । ऋतौ निर्वर्त्यते रूपं तद्वक्ष्यामि निदर्शनम् ॥

strīpuṃsorabhisaṃbandhādanyonyaguṇasaṃśrayāt | ṛtau nirvartyate rūpaṃ tadvakṣyāmi nidarśanam

From the union of woman and man, and from their reliance on each other's qualities, a form is brought into being in the fertile season. I shall give you that illustration.

Verse 16 (12.310.16)

ये गुणाः पुरुषस्येह ये च मातृगुणास्तथा । अस्थि स्नायु च मज्जानं जानीमः पैतृकान्द्विज ॥

ye guṇāḥ puruṣasyeha ye ca mātṛguṇāstathā | asthi snāyu ca majjānaṃ jānīmaḥ paitṛkāndvija

The qualities that belong to the man here, and those that belong to the mother: bone, sinew and marrow we know to come from the father, O twice-born.

Verse 17 (12.310.17)

त्वङ्मांसं शोणितं चेति मातृजान्यपि शुश्रुम । एवमेतद्द्विजश्रेष्ठ वेदे शास्त्रे च पठ्यते ॥

tvaṅmāṃsaṃ śoṇitaṃ ceti mātṛjānyapi śuśruma | evametaddvijaśreṣṭha vede śāstre ca paṭhyate

Skin, flesh and blood, we have heard, are born of the mother. So, O best of the twice-born, it is read in the Veda and in the shastra.

Note on the text: Corrected त्वङ्भांसं → त्वङ्मांसं; एवमेताद्द्विजश्रेष्ठ → एवमेतद्द्विजश्रेष्ठ (misprint in Wikisource; भांसं is not a word, and एताद् is not a form; CE 12.293.17 has māṃsaṃ and etad).

Verse 18 (12.310.18)

प्रमाणं यच्च वेदोक्तं शास्त्रोक्तं यच्च पठ्यते । वेदशास्त्रप्रमाणानां प्रमाणं तत्सनातनम् ॥

pramāṇaṃ yacca vedoktaṃ śāstroktaṃ yacca paṭhyate | vedaśāstrapramāṇānāṃ pramāṇaṃ tatsanātanam

What is declared as authority in the Veda, and what is read as authority in the shastra: of all authorities of Veda and shastra, that is the eternal authority.

Verse 19 (12.310.19)

अन्योन्यगुणसंरोधादन्योन्यगुणसंश्रयात् । एवमेवाभिसंबद्धौ नित्यं प्रकृतिपूरुषौ ॥

anyonyaguṇasaṃrodhādanyonyaguṇasaṃśrayāt | evamevābhisaṃbaddhau nityaṃ prakṛtipūruṣau

Through their mutual restraint of each other's qualities and their reliance on each other's qualities, in just this way Prakriti and Purusha are ever bound together.

Note on the text: Corrected [अन्योन्यगुणसंरोधादन्योन्यगुणसंश्रयात्।] । → अन्योन्यगुणसंरोधादन्योन्यगुणसंश्रयात् । (misprint in Wikisource; stray wiki brackets removed). Wikisource prints the first line in square brackets (a line of the vulgate, marked as doubtful); the brackets are removed and the line kept. That first line is not in the critical edition. The second line is CE 12.293.19a.

Verse 20 (12.310.20)

पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते । अथवाऽनन्तरकृतं किंचिदेव निदर्शनम् । तन्ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्यसि सर्वथा ॥

paśyāmi bhagavaṃstasmānmokṣadharmo na vidyate | athavā'nantarakṛtaṃ kiṃcideva nidarśanam | tanmamācakṣva tattvena pratyakṣo hyasi sarvathā

Therefore, O revered one, I see that there is no dharma of liberation. Or else, give me some further illustration, and explain it to me truly, for you see everything directly.

Note on the text: Three-line verse. Lines 1-3 are CE 12.293.19c, 20a, 20c (Wikisource divides the critical edition's verses differently here).

Verse 21 (12.310.21)

मोक्षकामा वयं चापि काङ्क्षामो यदनामयम् । अदेहमजरं नित्यमतीन्द्रियमनीश्वरम् ॥

mokṣakāmā vayaṃ cāpi kāṅkṣāmo yadanāmayam | adehamajaraṃ nityamatīndriyamanīśvaram

We too are seekers of liberation and long for the state free of affliction: bodiless, ageless, eternal, beyond the senses, subject to no lord.

Verse 22 (12.310.22)

यदेतदुक्तं भवता वेदशास्त्रनिदर्शनम् । एवमेतद्यथा चैतन्न गृह्णाति तथा भवान् ॥

yadetaduktaṃ bhavatā vedaśāstranidarśanam | evametadyathā caitanna gṛhṇāti tathā bhavān

What you have said, drawing your illustration from the Veda and the shastra, is indeed so; but you do not grasp it in the way it should be grasped.

Note on the text: Corrected देवशास्त्र → वेदशास्त्र (misprint in Wikisource; देव for वेद; CE 12.293.22 reads vedaśāstra, and verse 23 speaks of वेदशास्त्रयोः).

Verse 23 (12.310.23)

धार्यते हि त्वया ग्रन्थ उभयोर्वेदशास्त्रयोः । न च ग्रन्थस्य तत्त्वज्ञो यथावत्त्वं नरेश्वरः ॥

dhāryate hi tvayā grantha ubhayorvedaśāstrayoḥ | na ca granthasya tattvajño yathāvattvaṃ nareśvaraḥ

You carry the text of both the Veda and the shastra, O lord of men, but you do not know the true meaning of the text as it really is.

Verse 24 (12.310.24)

यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः । न च ग्रन्थार्थतत्त्वज्ञस्तस्य तद्धारणं वृथा ॥

yo hi vede ca śāstre ca granthadhāraṇatatparaḥ | na ca granthārthatattvajñastasya taddhāraṇaṃ vṛthā

For one who is intent on bearing texts in the Veda and the shastra, but does not know the true meaning of the text, that bearing is in vain.

Note on the text: Corrected तद्वारणं → तद्धारणं (misprint in Wikisource; dropped aspiration; CE 12.293.24 reads dhāraṇaṃ).

Verse 25 (12.310.25)

भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः । यस्तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थगुणो वृथा ॥

bhāraṃ sa vahate tasya granthasyārthaṃ na vetti yaḥ | yastu granthārthatattvajño nāsya granthaguṇo vṛthā

He who does not know the meaning of the text he bears carries only a burden. But he who knows the true meaning of the text: for him the worth of the text is not in vain.

Note on the text: Corrected मारं → भारं (misprint in Wikisource; मारं does not fit the sense "burden"; CE 12.293.25 reads bhāraṃ).

Verse 26 (12.310.26)

ग्रन्थस्यार्थस्य पृष्टः संस्तादृशो वक्तुमर्हति । यथातत्त्वाभिगमनादर्थं तस्य स विन्दति ॥

granthasyārthasya pṛṣṭaḥ saṃstādṛśo vaktumarhati | yathātattvābhigamanādarthaṃ tasya sa vindati

Such a man, when asked about the meaning of a text, is fit to speak; for by approaching it according to its truth he comes to its meaning.

Verse 27 (12.310.27)

यस्तु संसत्सु कथयेद्ग्रन्थार्थस्थूलबुद्धिमान् । स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात् ॥

yastu saṃsatsu kathayedgranthārthasthūlabuddhimān | sa kathaṃ mandavijñāno granthaṃ vakṣyati nirṇayāt

One who, dull of understanding in the meaning of texts, would speak of the matter in assemblies: how can he, slow of knowledge, expound the text with a sure conclusion?

Note on the text: Corrected वस्तु → यस्तु (misprint in Wikisource; the correlative स कथं needs a relative यः; CE 12.293.27 reads yas tu).

Verse 28 (12.310.28)

निर्णयं चापि छिद्रात्मा न तं वक्ष्यति तत्त्वतः । सोपहास्यात्मतामेति यस्माच्चावाप्तवानपि ॥

nirṇayaṃ cāpi chidrātmā na taṃ vakṣyati tattvataḥ | sopahāsyātmatāmeti yasmāccāvāptavānapi

And a man with a leaky mind will not state the conclusion truly either. He becomes a laughing-stock, even though he has acquired the text.

Verse 29 (12.310.29)

तस्मात्त्वं शृणु राजेन्द्र यथैतदनुदृश्यते । याथातथ्येन साङ्ख्येषु योगेषु च महात्मसु ॥

tasmāttvaṃ śṛṇu rājendra yathaitadanudṛśyate | yāthātathyena sāṅkhyeṣu yogeṣu ca mahātmasu

Therefore listen, O king of kings, to how this is seen, exactly as it is, among the Sankhyas and the great-souled Yogis.

Note on the text: Corrected योगेषउ → योगेषु (misprint in Wikisource; broken ending).

Verse 30 (12.310.30)

यदेव योगाः पश्यन्ति साङ्ख्यैस्तदवगम्यते । एकं साङ्ख्यं च योगं च यः पश्यति स बुद्धिमान् ॥

yadeva yogāḥ paśyanti sāṅkhyaistadavagamyate | ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān

What the Yogis see is understood through the Sankhyas. He who sees Sankhya and Yoga as one is wise.

Verse 31 (12.310.31)

त्वङ्मांसं रुधिरं मेदः पित्तं मज्जा च स्नायु च । एतदैन्द्रियकं तात तद्भवानिदमाह माम् ॥

tvaṅmāṃsaṃ rudhiraṃ medaḥ pittaṃ majjā ca snāyu ca | etadaindriyakaṃ tāta tadbhavānidamāha mām

Skin, flesh, blood, fat, bile, marrow and sinew: this, my dear, is what pertains to the senses, and it is just this that you have told me.

Note on the text: Corrected त्वङ्भांसं रुघिरं → त्वङ्मांसं रुधिरं (misprint in Wikisource; भांसं and रुघिरं are not words; CE 12.293.31 has māṃsaṃ rudhiraṃ).

Verse 32 (12.310.32)

द्रव्याद्द्रव्यस्य निर्वृत्तिरिन्द्रियादिन्द्रियं तथा । देहाद्देहमवाप्नोति बीजाद्वीजं तथैव च ॥

dravyāddravyasya nirvṛttirindriyādindriyaṃ tathā | dehāddehamavāpnoti bījādvījaṃ tathaiva ca

From substance comes substance, from a sense a sense; from a body one obtains a body, and from a seed a seed.

Verse 33 (12.310.33)

निरिन्द्रियस्याबीजस्य निर्द्रव्यस्याप्यदेहिनः । कथं गुणा भविष्यन्ति निर्गुणत्वान्महात्मनः ॥

nirindriyasyābījasya nirdravyasyāpyadehinaḥ | kathaṃ guṇā bhaviṣyanti nirguṇatvānmahātmanaḥ

How can there be qualities in the great Self who is without senses, without seed, without substance and without a body, being free of qualities?

Verse 34 (12.310.34)

गुणा गुणेषु जायन्ते तत्रैव निविशन्ति च । एवं गुणाः प्रकृतितो जायन्ते निविशन्ति च ॥

guṇā guṇeṣu jāyante tatraiva niviśanti ca | evaṃ guṇāḥ prakṛtito jāyante niviśanti ca

Qualities arise among qualities and enter into just those. So the qualities arise from Prakriti and enter into her.

Verse 35 (12.310.35)

त्वङ्मांसं रुधिरं मेदः पित्तं मज्जाऽस्थि स्नायु च । अष्टौ तान्यथ शुक्रेण जानीहि प्राकृतानि वै ॥

tvaṅmāṃsaṃ rudhiraṃ medaḥ pittaṃ majjā'sthi snāyu ca | aṣṭau tānyatha śukreṇa jānīhi prākṛtāni vai

Skin, flesh, blood, fat, bile, marrow, bone and sinew: these eight, together with semen, know to be of Prakriti.

Note on the text: Corrected त्वङ्भांसं → त्वङ्मांसं (misprint in Wikisource; भांसं is not a word; CE 12.293.35 has māṃsaṃ).

Verse 36 (12.310.36)

पुमांश्चैवापुमांश्चैव त्रैलिङ्ग्यं प्राकृतं स्मृतम् । न वा पुमान्पुमांश्चैव स लिङ्गीत्यभिधीयते ॥

pumāṃścaivāpumāṃścaiva trailiṅgyaṃ prākṛtaṃ smṛtam | na vā pumānpumāṃścaiva sa liṅgītyabhidhīyate

Male and not-male: the three genders are held to belong to Prakriti. He is not a male, yet he is also a male; thus he is called the one who bears a mark.

Verse 37 (12.310.37)

अलिङ्गात्प्रकृतिर्लिङ्गैरुपलभ्यति सात्मजैः । यथा पुष्पफलैर्नित्यमृतवो मूर्तयस्तथा ॥

aliṅgātprakṛtirliṅgairupalabhyati sātmajaiḥ | yathā puṣpaphalairnityamṛtavo mūrtayastathā

The unmarked Prakriti is apprehended through marks that are born of herself, just as the seasons are always known by flowers and fruits, which are their embodiments.

Note on the text: Corrected लिङ्गैरुपालभ्यति → लिङ्गैरुपलभ्यति (misprint in Wikisource; उपालभ्यति would mean "is reproached"; CE 12.293.37 reads upalabhyati).

Verse 38 (12.310.38)

एवमप्यनुमानेन ह्यलिङ्गमुपलभ्यते । पञ्चविंशतिमस्तात लिङ्गेष्वनियतात्मकः ॥

evamapyanumānena hyaliṅgamupalabhyate | pañcaviṃśatimastāta liṅgeṣvaniyatātmakaḥ

In this way too the unmarked is apprehended by inference. The twenty-fifth, dear one, is not fixed among the marks.

Note on the text: Corrected लिङ्गेषु नियतात्मकः → लिङ्गेष्वनियतात्मकः (misprint in Wikisource; dropped अ (अनियत) which reverses the sense, since the twenty-fifth is the unmarked one; CE 12.293.38 reads liṅgeṣv aniyatātmakaḥ).

Verse 39 (12.310.39)

अनादिनिधनोऽनन्तः सर्वदर्शी निरामयः । केवलं त्वभिमानित्वाद्गुणेष्वगुण उच्यते ॥

anādinidhano'nantaḥ sarvadarśī nirāmayaḥ | kevalaṃ tvabhimānitvādguṇeṣvaguṇa ucyate

Without beginning or end, infinite, all-seeing, free from affliction: it is only through his sense of ownership that he is called attributeless among the attributes.

Note on the text: Corrected त्वभिमानित्वादगुणेष्वगुणा उच्यते → त्वभिमानित्वाद्गुणेष्वगुण उच्यते (misprint in Wikisource; stray अ before गुणेषु and a lengthened ending on अगुण; CE 12.293.39).

Verse 40 (12.310.40)

गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः । तस्मादेवं विजानन्ति ये जना गुणदर्शिनः ॥

guṇā guṇavataḥ santi nirguṇasya kuto guṇāḥ | tasmādevaṃ vijānanti ye janā guṇadarśinaḥ

Qualities belong to one who has qualities; how could the attributeless have qualities? So those who see the qualities understand it.

Verse 41 (12.310.41)

यदा त्वेष गुणानिव प्रकृतावनुमन्यते । तदा स गुणवानेव परमं नानुपश्यति ॥

yadā tveṣa guṇāniva prakṛtāvanumanyate | tadā sa guṇavāneva paramaṃ nānupaśyati

But when he regards the qualities, as it were, as being in Prakriti, then, endowed with qualities, he does not behold the Supreme.

Note on the text: Corrected गुणनिव → गुणानिव (misprint in Wikisource; dropped ा).

Verse 42 (12.310.42)

यत्तद्बुद्धेः परं प्राहुः साङ्ख्ययोगाश्च सर्वशः । बुध्यमानं महाप्राज्ञमबुद्धपरिवर्जनात् ॥

yattadbuddheḥ paraṃ prāhuḥ sāṅkhyayogāśca sarvaśaḥ | budhyamānaṃ mahāprājñamabuddhaparivarjanāt

That which the followers of Sankhya and Yoga alike everywhere declare to be beyond the intellect is the great, wise one who awakens, through shunning the unawakened.

Note on the text: Corrected यत्तं बुद्धेः → यत्तद्बुद्धेः (misprint in Wikisource; यत्तं is not a valid form here; CE 12.293.42 reads yat tad buddheḥ (footnote reading of the Wikisource page: यत्तद्बुद्धेः)).

Verse 43 (12.310.43)

अप्रबुद्धमथाव्यक्तं गुणं प्राहुरनीश्वरम् । निर्गुणं चेश्वरं नित्यमधिष्ठातारमेव च ॥

aprabuddhamathāvyaktaṃ guṇaṃ prāhuranīśvaram | nirguṇaṃ ceśvaraṃ nityamadhiṣṭhātārameva ca

The unawakened unmanifest they call a quality, and without a lord; and the attributeless they call the eternal Lord and the presiding one.

Verse 44 (12.310.44)

प्रकृतेश्च गुणानां च पञ्चविंशतिकं बुधाः । साङ्ख्ययोगे च कुशला बुध्यन्ते परमैषिणः ॥

prakṛteśca guṇānāṃ ca pañcaviṃśatikaṃ budhāḥ | sāṅkhyayoge ca kuśalā budhyante paramaiṣiṇaḥ

The wise, skilled in Sankhya and Yoga and seeking the Supreme, awaken to the twenty-fifth, that of Prakriti and of the qualities.

Verse 45 (12.310.45)

यदा प्रबुद्धास्त्वव्यक्तमवस्थाजन्मभीरवः । बुध्यमानं प्रबुद्धेन गमयन्ति समन्ततः ॥

yadā prabuddhāstvavyaktamavasthājanmabhīravaḥ | budhyamānaṃ prabuddhena gamayanti samantataḥ

When the awakened, fearing states of being and births, turn to the unmanifest, they lead the one who is awakening, by means of the awakened one, on every side.

Verse 46 (12.310.46)

एतन्निदर्शनं सम्यगसम्यक्चार्थदर्शनम् । बुध्यमानाप्रबुद्धाभ्यां पृथक् पृथगरिंदम ॥

etannidarśanaṃ samyagasamyakcārthadarśanam | budhyamānāprabuddhābhyāṃ pṛthak pṛthagariṃdama

This is the illustration, both the right and the wrong view of the matter, O subduer of foes, stated separately for the awakening and the unawakened.

Note on the text: Corrected बुध्यमानाप्रबुद्धाना पृथग्पृथगरिंदम् → बुध्यमानाप्रबुद्धाभ्यां पृथक् पृथगरिंदम (misprint in Wikisource; broken ending, wrong sandhi in पृथग्पृथग्, and the vocative अरिंदम with a stray final म्; CE 12.293.46 reads budhyamānāprabuddhābhyāṃ pṛthak pṛthag ariṃdama).

Verse 47 (12.310.47)

परस्परेणैतदुक्तं क्षराक्षरनिदर्शनम् । एकत्वमक्षरं प्राहुर्नानात्वं क्षरमुच्यते ॥

paraspareṇaitaduktaṃ kṣarākṣaranidarśanam | ekatvamakṣaraṃ prāhurnānātvaṃ kṣaramucyate

This illustration of the imperishable and the perishable has been stated with respect to each other: they call oneness the imperishable, and manifoldness is called the perishable.

Verse 48 (12.310.48)

पञ्चविंशतिनिष्ठोऽयं यदा सम्यक्प्रचक्षते । एकत्वं दर्शनं चास्य नानात्वं चाप्यदर्शनम् ॥

pañcaviṃśatiniṣṭho'yaṃ yadā samyakpracakṣate | ekatvaṃ darśanaṃ cāsya nānātvaṃ cāpyadarśanam

When one who stands upon the twenty-fifth is rightly described, oneness is his seeing, and manifoldness is his not-seeing.

Verse 49 (12.310.49)

तत्त्वनिस्तत्त्वयोरेतत्पृथगेव निदर्शनम् । पञ्चविंशतितत्त्वं तु तत्त्वमाहुर्मनीषिणः ॥

tattvanistattvayoretatpṛthageva nidarśanam | pañcaviṃśatitattvaṃ tu tattvamāhurmanīṣiṇaḥ

Of the principle and the non-principle this is a separate illustration: the wise call the twenty-five-fold reality the principle.

Note on the text: Corrected पृथग्नेव → पृथगेव; पञ्चविंशतितत्वं → पञ्चविंशतितत्त्वं (misprint in Wikisource; stray न in पृथग्नेव (CE 12.293.49 reads pṛthag eva), and a broken conjunct in तत्वं).

Verse 50 (12.310.50)

निस्तत्त्वं पञ्चविंशस्य परमाहुर्निदर्शनम् । वर्गस्य वर्गमाचारं तत्त्वं तत्त्वात्सनातनम् ॥

nistattvaṃ pañcaviṃśasya paramāhurnidarśanam | vargasya vargamācāraṃ tattvaṃ tattvātsanātanam

What is beyond the twenty-fifth they call the non-principle, the supreme illustration: the class of the class, the conduct, the principle, eternal from the principle.