Vasishtha Explains Yoga, Sankhya and the Twenty-fifth Principle

Verse 1 (12.311.1)

नानात्वैकत्वमित्युक्तं त्वयैतदृषिसत्तम । पश्यामि वाभिसंदिग्धमेतयोर्वै निदर्शनम् ॥

nānātvaikatvamityuktaṃ tvayaitadṛṣisattama | paśyāmi vābhisaṃdigdhametayorvai nidarśanam

O best of sages, you have spoken of manifoldness and oneness, but the illustration of these two still seems doubtful to me.

Note on the text: Corrected मानात्वैकत्वमित्युक्तं → नानात्वैकत्वमित्युक्तं (misprint in Wikisource; मा for ना; CE 12.294.1 reads nānātvaikatvam, and verse 4 has नानात्वैकत्व).

Verse 2 (12.311.2)

तथाऽबुद्धप्रबुद्धाभ्यां बुध्यमानस्य चानघ । स्थूलबुद्ध्या न पश्यामि तत्त्वमेतन्न संशयः ॥

tathā'buddhaprabuddhābhyāṃ budhyamānasya cānagha | sthūlabuddhyā na paśyāmi tattvametanna saṃśayaḥ

Likewise, O sinless one, concerning the one who is awakening in relation to the unawakened and the awakened, I cannot see the truth of it with my dull understanding; of that there is no doubt.

Verse 3 (12.311.3)

अक्षरक्षरयोर्युक्तं त्वया यदपि कारणम् । तदप्यस्थिरबुद्धित्वात्प्रनष्टमिव मेऽनघ ॥

akṣarakṣarayoryuktaṃ tvayā yadapi kāraṇam | tadapyasthirabuddhitvātpranaṣṭamiva me'nagha

And the reason you gave that fits the imperishable and the perishable has also slipped from me, as it were, O sinless one, because my mind is unsteady.

Verse 4 (12.311.4)

तदेतच्छ्रोतुमिच्छामि नानात्वैकत्वदर्शनम् । प्रबुद्धमप्रबुद्धं च बुध्यमानं च तत्त्वतः ॥

tadetacchrotumicchāmi nānātvaikatvadarśanam | prabuddhamaprabuddhaṃ ca budhyamānaṃ ca tattvataḥ

I wish to hear this: the doctrine of manifoldness and oneness, and of the awakened, the unawakened and the awakening one, in truth.

Note on the text: Corrected तदेत्तच्छ्रोतुमिच्छामि → तदेतच्छ्रोतुमिच्छामि (misprint in Wikisource; stray त्; CE 12.294.4 reads tad etac chrotum icchāmi).

Verse 5 (12.311.5)

विद्याविद्ये च भगवन्नक्षरं क्षरमेव च । साङ्ख्यं योगं च कार्त्स्न्येन पृथक्चैवापृथक्च ह ॥

vidyāvidye ca bhagavannakṣaraṃ kṣarameva ca | sāṅkhyaṃ yogaṃ ca kārtsnyena pṛthakcaivāpṛthakca ha

And of knowledge and ignorance, O revered one, of the imperishable and the perishable, and of Sankhya and Yoga, wholly, both as distinct and as not distinct.

Verse 6 (12.311.6)

हन्त ते संप्रवक्ष्यामि यदेतदनुपृच्छसि । योगकृत्यं महाराज पृथगेव शृणुष्व मे ॥

hanta te saṃpravakṣyāmi yadetadanupṛcchasi | yogakṛtyaṃ mahārāja pṛthageva śṛṇuṣva me

Well then, I shall explain to you what you ask. O great king, hear from me the practice of Yoga, separately.

Verse 7 (12.311.7)

योगकृत्यं तु योगानां ध्यानमेव परं बलम् । तच्चापि द्विविधं ध्यानमाहुर्वेदविदो जनाः ॥

yogakṛtyaṃ tu yogānāṃ dhyānameva paraṃ balam | taccāpi dvividhaṃ dhyānamāhurvedavido janāḥ

The practice of the yogas is meditation, which is their supreme strength; and that meditation, those who know the Veda say, is of two kinds.

Verse 8 (12.311.8)

एकाग्रता च मनसः प्राणायामस्तथैव च । प्राणायामस्तु सगुणो निर्गुणो मनसस्तथा ॥

ekāgratā ca manasaḥ prāṇāyāmastathaiva ca | prāṇāyāmastu saguṇo nirguṇo manasastathā

Concentration of the mind, and likewise control of the breath. Control of the breath is with attributes, and that of the mind is without attributes.

Verse 9 (12.311.9)

मूत्रोत्सर्गपुरीषे च भोजने च नराधिप । द्विकालं नाभियुज्जीत शेषं युञ्जीत तत्परः ॥

mūtrotsargapurīṣe ca bhojane ca narādhipa | dvikālaṃ nābhiyujjīta śeṣaṃ yuñjīta tatparaḥ

In passing urine and stool and in eating, O lord of men, he should not practise during two of the periods; for the rest he should practise, intent on it.

Note on the text: Wikisource reads द्विकालं where the critical edition (12.294.9) has trikālaṃ; the page footnote records त्रिकालं as a manuscript reading. The page's reading is kept.

Verse 10 (12.311.10)

इन्द्रियाणीन्द्रियार्थेभ्यो निवर्त्य मनसा मुनिः । दशद्वादशभिर्वापि चतुर्विंशात्परं ततः ॥

indriyāṇīndriyārthebhyo nivartya manasā muniḥ | daśadvādaśabhirvāpi caturviṃśātparaṃ tataḥ

Having turned the senses back from their objects by means of the mind, the sage, by ten or even by twelve, then fixes on what lies beyond the twenty-four.

Note on the text: Corrected चतुर्विशात्परं → चतुर्विंशात्परं (misprint in Wikisource; dropped anusvara; CE 12.294.10 reads caturviṃśāt).

Verse 11 (12.311.11)

तं चोदनाभिर्मतिमानात्मानं चोदयेदथ । तिष्ठन्तमजरं यं तु यत्तदुक्तं मनीषिभिः ॥

taṃ codanābhirmatimānātmānaṃ codayedatha | tiṣṭhantamajaraṃ yaṃ tu yattaduktaṃ manīṣibhiḥ

Then the wise man should urge that Self on with these urgings: that Self which abides, ageless, of which the wise have spoken.

Verse 12 (12.311.12)

तैश्चात्मा सततं योज्य इत्येवमनुशुश्रुम । द्रुतं ह्यहीनमनसो नान्यथेति विनिश्चयः ॥

taiścātmā satataṃ yojya ityevamanuśuśruma | drutaṃ hyahīnamanaso nānyatheti viniścayaḥ

By these the Self should be constantly joined; so we have heard it taught. For one whose mind is unfailing it comes swiftly; it is not otherwise. Such is the settled conclusion.

Note on the text: Corrected मनुशुश्रुम् → मनुशुश्रुम (misprint in Wikisource; stray final halant; CE 12.294.12 reads anuśuśruma).

Verse 13 (12.311.13)

विमुक्तः सर्वसङ्गेभ्यो लध्वाहारो जितेन्द्रियः । पूर्वरात्रेऽपररात्रे च धारयेत मनोऽऽत्मनि ॥

vimuktaḥ sarvasaṅgebhyo ladhvāhāro jitendriyaḥ | pūrvarātre'pararātre ca dhārayeta mano''tmani

Freed from all attachments, light in eating, master of his senses, in the first watch of the night and in the last he should fix his mind on the Self.

Verse 14 (12.311.14)

स्थिरीकृत्येन्द्रियग्रामं मनसा मिथिलेश्वर । मनो बुद्ध्या स्थिरं कृत्वा पाषाण इव निश्चलः ॥

sthirīkṛtyendriyagrāmaṃ manasā mithileśvara | mano buddhyā sthiraṃ kṛtvā pāṣāṇa iva niścalaḥ

Having steadied the whole host of the senses with the mind, O lord of Mithila, and made the mind steady with the intellect, he should become unmoving as a stone.

Verse 15 (12.311.15)

स्थाणुवच्चाप्यकम्पः स्याद्दारुवच्चापि निश्चलः । बुधा विधिविधानज्ञास्तदा युक्तं प्रचक्षते ॥

sthāṇuvaccāpyakampaḥ syāddāruvaccāpi niścalaḥ | budhā vidhividhānajñāstadā yuktaṃ pracakṣate

He should be unshaking like a post and motionless like a log of wood. Then those wise men who know the rules and procedures call him yoked.

Verse 16 (12.311.16)

न शृणोति न चाघ्राति न रस्यति न पश्यति । न च स्पर्शं विजानाति न संकल्पयते मनः ॥

na śṛṇoti na cāghrāti na rasyati na paśyati | na ca sparśaṃ vijānāti na saṃkalpayate manaḥ

He does not hear, does not smell, does not taste, does not see; he does not feel touch, and the mind forms no intention.

Verse 17 (12.311.17)

न चाभिमन्यते किंचिन्न च बुध्यति काष्ठवत् । तदा प्रकृतिमापन्नं युक्तमाहुर्मनीषिणः ॥

na cābhimanyate kiṃcinna ca budhyati kāṣṭhavat | tadā prakṛtimāpannaṃ yuktamāhurmanīṣiṇaḥ

He has no sense of "I" about anything, and is aware of nothing, like a piece of wood. Then the wise call him yoked, having reached his natural state.

Verse 18 (12.311.18)

निर्वाते हि यथा दीप्यन्दीपस्तद्वत्प्रकाशते । निर्लिङ्गो विचलश्चोर्ध्वं न तिर्यग्गतिमाप्नुयात् ॥

nirvāte hi yathā dīpyandīpastadvatprakāśate | nirliṅgo vicalaścordhvaṃ na tiryaggatimāpnuyāt

As a lamp burning in a windless place shines steadily, so he appears: without any sign of flicker, rising upward, it would not take a slanting course.

Verse 19 (12.311.19)

तदा तमनुपश्येत यस्मिन्दृष्टे तु कथ्यते । हृदयस्थोऽन्तरात्मेति ज्ञेयो ज्ञस्तात मद्विधैः ॥

tadā tamanupaśyeta yasmindṛṣṭe tu kathyate | hṛdayastho'ntarātmeti jñeyo jñastāta madvidhaiḥ

Then he should behold the one on seeing whom it is said, "the inner Self dwelling in the heart"; the Knower is to be known thus, my dear, by those like me.

Verse 20 (12.311.20)

विधूम इव सप्तार्चिरादित्य इव रश्मिमान् । वैद्युतोऽग्निरिवाकाशे दृश्यतेऽऽत्मा तथाऽऽत्मनि ॥

vidhūma iva saptārcirāditya iva raśmimān | vaidyuto'gnirivākāśe dṛśyate''tmā tathā''tmani

Like a smokeless fire, like the sun with its rays, like lightning-fire in the sky, the Self is seen in the self.

Verse 21 (12.311.21)

संपश्यन्ति महात्मानो धृतिमन्तो मनीषिणः । ब्राह्मणा ब्रह्मयोनिस्था ह्ययोनिममृतात्मकम् ॥

saṃpaśyanti mahātmāno dhṛtimanto manīṣiṇaḥ | brāhmaṇā brahmayonisthā hyayonimamṛtātmakam

The great-souled, the steadfast and the wise, the Brahmins established in the source of Brahman, behold that which is without source and immortal in nature.

Verse 22 (12.311.22)

तदेवाहुरणुभ्योऽणु तन्महद्भ्यो महत्तरम् । तत्तत्र सर्वभूतेषु ध्रुवं तिष्ठन्न दृश्यते ॥

tadevāhuraṇubhyo'ṇu tanmahadbhyo mahattaram | tattatra sarvabhūteṣu dhruvaṃ tiṣṭhanna dṛśyate

That they call subtler than the subtle and greater than the great. It abides firmly there, within all beings, and is not seen.

Verse 23 (12.311.23)

बुद्धिद्रव्येण दृश्येत मनोदीपेन लोककृत् । महतस्तमसस्तात पारे तिष्ठन्न तामसः ॥

buddhidravyeṇa dṛśyeta manodīpena lokakṛt | mahatastamasastāta pāre tiṣṭhanna tāmasaḥ

The maker of the worlds may be seen by means of the substance of the intellect, with the mind as a lamp; dwelling beyond the great darkness, dear one, he is not of darkness.

Verse 24 (12.311.24)

स च मानस इत्युक्तस्तत्त्वज्ञैर्वेदपारगैः । विमलो वितमस्कश्च निर्लिङ्गोऽलिङ्गसंज्ञकः ॥

sa ca mānasa ityuktastattvajñairvedapāragaiḥ | vimalo vitamaskaśca nirliṅgo'liṅgasaṃjñakaḥ

And he is called "of the mind" by the knowers of truth who have crossed to the far shore of the Vedas: stainless, free of darkness, without mark, known as the unmarked.

Note on the text: Corrected तत्वज्ञैर् → तत्त्वज्ञैर् (misprint in Wikisource; broken conjunct).

Verse 25 (12.311.25)

योगमेतत्तु योगानां मन्ये योगस्य लक्षणम् । एवं पश्यं प्रपश्यन्ति आत्मस्थमजरं परम् ॥

yogametattu yogānāṃ manye yogasya lakṣaṇam | evaṃ paśyaṃ prapaśyanti ātmasthamajaraṃ param

This, among yogas, I take to be the mark of yoga: seeing thus, they behold the Supreme, ageless, abiding in the Self.

Verse 26 (12.311.26)

योगदर्शनमेतावदुक्तं ते तत्त्वतो मया । साङ्ख्यज्ञानं प्रवक्ष्यामि परिसंख्यानदर्शनम् ॥

yogadarśanametāvaduktaṃ te tattvato mayā | sāṅkhyajñānaṃ pravakṣyāmi parisaṃkhyānadarśanam

This much of the vision of Yoga has been told to you truly by me. Now I shall teach the knowledge of Sankhya, the vision of enumeration.

Note on the text: Corrected तत्वतो → तत्त्वतो; साङ्ख्याज्ञानं → साङ्ख्यज्ञानं (misprint in Wikisource; broken conjunct, and a stray ा that turns "Sankhya knowledge" into "non-knowledge of Sankhya"; CE 12.294.26 reads sāṃkhyajñānaṃ).

Verse 27 (12.311.27)

अव्यक्तमाहुः प्रकृतिं परां प्रकृतिवादिनः । तस्मान्महत्समुत्पन्नं द्वितीयं राजसत्तम ॥

avyaktamāhuḥ prakṛtiṃ parāṃ prakṛtivādinaḥ | tasmānmahatsamutpannaṃ dvitīyaṃ rājasattama

Those who speak of Prakriti call the unmanifest the supreme Prakriti. From it arose the great principle, second, O best of kings.

Verse 28 (12.311.28)

अहंकारस्तु महतस्तृतीय इति नः श्रुतम् । पञ्चभूतान्यहंकारादाहुः साङ्ख्यनिदर्शिनः ॥

ahaṃkārastu mahatastṛtīya iti naḥ śrutam | pañcabhūtānyahaṃkārādāhuḥ sāṅkhyanidarśinaḥ

Ego is third after the great principle, so we have heard; from ego, say those who illustrate Sankhya, come the five elements.

Verse 29 (12.311.29)

एताः प्रकृतयश्चाष्टौ विकाराश्चापि षोडश । पञ्च चैव विशेषा वै तथा पञ्चेन्द्रियाणि च ॥

etāḥ prakṛtayaścāṣṭau vikārāścāpi ṣoḍaśa | pañca caiva viśeṣā vai tathā pañcendriyāṇi ca

These are the eight Prakritis, and the sixteen modifications too, and the five specific elements, and likewise the five senses.

Verse 30 (12.311.30)

एतावदेव तत्त्वानां साङ्ख्या आहुर्मनीषिणः । साङ्ख्ये विधिविधानज्ञा नित्यं साङ्ख्यपथे रताः ॥

etāvadeva tattvānāṃ sāṅkhyā āhurmanīṣiṇaḥ | sāṅkhye vidhividhānajñā nityaṃ sāṅkhyapathe ratāḥ

This much only of the principles do the wise Sankhyas declare. In Sankhya they are skilled in rules and procedures, and ever devoted to the Sankhya path.

Verse 31 (12.311.31)

यस्माद्यदभिजायेत तत्तत्रैव प्रलीयते । लीयन्ते प्रतिलोमानि सृज्यन्ते चान्तरात्मना ॥

yasmādyadabhijāyeta tattatraiva pralīyate | līyante pratilomāni sṛjyante cāntarātmanā

From whatever a thing is born, into that very thing it is dissolved. They dissolve in reverse order, and are created by the inner Self.

Verse 32 (12.311.32)

अनुलोमेन जायन्ते लीयन्ते प्रतिलोमतः । गुणा गुणेषु सततं सागरस्योर्मयो यथा ॥

anulomena jāyante līyante pratilomataḥ | guṇā guṇeṣu satataṃ sāgarasyormayo yathā

They arise in the forward order and are dissolved in the reverse order, the qualities within the qualities, ceaselessly, like the waves of the ocean.

Verse 33 (12.311.33)

सर्वप्रलय एतावान्प्रकृतेर्नृपसत्तम । एकत्वं प्रलये चास्य बहुत्वं च यदाऽसृजत् ॥

sarvapralaya etāvānprakṛternṛpasattama | ekatvaṃ pralaye cāsya bahutvaṃ ca yadā'sṛjat

Such is the total dissolution of Prakriti, O best of kings: oneness at her dissolution, and manifoldness when she created.

Note on the text: Wikisource reads सर्वप्रलय where the critical edition (12.294.33a) has sargapralaya; सर्वप्रलय is a valid reading and is kept. Lines 1-2 are CE 12.294.33a and 33c (the critical edition three-line verse 33 is divided by Wikisource across verses 33-34).

Verse 34 (12.311.34)

एवमेव च राजेन्द्र विज्ञेयं ज्ञेयचिन्तकैः । अधिष्ठाता य इत्युक्तस्तस्याप्येतन्निदर्शनम् ॥

evameva ca rājendra vijñeyaṃ jñeyacintakaiḥ | adhiṣṭhātā ya ityuktastasyāpyetannidarśanam

And thus too, O king of kings, it is to be understood by those who reflect on the knowable. For him who is called the presiding one, this too is the illustration.

Note on the text: Line 1 is CE 12.294.33e. Line 2 (अधिष्ठाता य इत्युक्तस्तस्याप्येतन्निदर्शनम्) is a vulgate variant of CE 12.294.34a (adhiṣṭhātāram avyaktam asyāpy etan nidarśanam).

Verse 35 (12.311.35)

एकत्वं च बहुत्वं च प्रकृतेरनुतत्त्ववान् । एकत्वं प्रलये चास्य बहुत्वं च प्रवर्तनात् ॥

ekatvaṃ ca bahutvaṃ ca prakṛteranutattvavān | ekatvaṃ pralaye cāsya bahutvaṃ ca pravartanāt

Oneness and manifoldness belong to Prakriti, according to him who knows the principles: oneness at her dissolution, and manifoldness from her coming into action.

Note on the text: Lines 1-2 are CE 12.294.34c and 34e (the critical edition three-line verse 34, divided by Wikisource across verses 34-35).

Verse 36 (12.311.36)

बहुधाऽऽत्मानमकरोत्प्रकृतिः प्रसवात्मिका । तच्च क्षेत्रं महानात्मा पञ्चविंशोऽधितिष्ठति ॥

bahudhā''tmānamakarotprakṛtiḥ prasavātmikā | tacca kṣetraṃ mahānātmā pañcaviṃśo'dhitiṣṭhati

Prakriti, whose nature is generation, made herself manifold; and that field the great Self, the twenty-fifth, presides over.

Note on the text: Corrected प्रसावत्मिका → प्रसवात्मिका (misprint in Wikisource; garbled; CE 12.294.35 reads prasavātmikām). Line 1 is a vulgate variant of CE 12.294.35a (bahudhātmā prakurvīta prakṛtiṃ prasavātmikām); line 2 is CE 12.294.35c.

Verse 37 (12.311.37)

अधिष्ठातेति राजेन्द्र प्रोच्यते यतिसत्तमैः । अधिष्ठानादधिष्ठाता क्षेत्राणामिति नः श्रुतम् ॥

adhiṣṭhāteti rājendra procyate yatisattamaiḥ | adhiṣṭhānādadhiṣṭhātā kṣetrāṇāmiti naḥ śrutam

He is called the presider, O king of kings, by the foremost of ascetics; from presiding he is the presider over the fields, as we have heard.

Verse 38 (12.311.38)

क्षेत्रं जानाति चाव्यक्तं क्षेत्रज्ञ इति चोच्यते । अव्यक्तके पुरे शेते पुरुषश्चेति कथ्यते ॥

kṣetraṃ jānāti cāvyaktaṃ kṣetrajña iti cocyate | avyaktake pure śete puruṣaśceti kathyate

He knows the field, the unmanifest, and so is called the knower of the field; he lies in the city of the unmanifest, and so is called Purusha.

Verse 39 (12.311.39)

अन्यदेव च क्षेत्रं स्यादन्यः क्षेत्रज्ञ उच्यते । क्षेत्रमव्यक्तमित्युक्तं ज्ञाता वै पञ्चविंशकः ॥

anyadeva ca kṣetraṃ syādanyaḥ kṣetrajña ucyate | kṣetramavyaktamityuktaṃ jñātā vai pañcaviṃśakaḥ

The field is one thing, and the knower of the field is said to be another. The field is called the unmanifest; the knower is the twenty-fifth.

Verse 40 (12.311.40)

अन्यदेव च ज्ञानं स्यादन्यज्ज्ञेयमुच्यते । ज्ञानमव्यक्तमित्युक्तं ज्ञेयो वै पञ्चविंशकः ॥

anyadeva ca jñānaṃ syādanyajjñeyamucyate | jñānamavyaktamityuktaṃ jñeyo vai pañcaviṃśakaḥ

Knowledge is one thing, and the knowable is said to be another. Knowledge is called the unmanifest; the knowable is the twenty-fifth.

Note on the text: Corrected अन्यदेव वचो ज्ञानं → अन्यदेव च ज्ञानं (misprint in Wikisource; वचो does not fit; the parallel verse 39 has अन्यदेव च क्षेत्रं, and CE 12.294.39 reads anyad eva ca jñānaṃ).

Verse 41 (12.311.41)

अव्यक्तं क्षेत्रमित्युक्तं यथासत्त्वं तथेश्वरम् । अनीश्वरमतत्त्वं च तत्त्वं तत्पञ्चविंशकम् ॥

avyaktaṃ kṣetramityuktaṃ yathāsattvaṃ tatheśvaram | anīśvaramatattvaṃ ca tattvaṃ tatpañcaviṃśakam

The unmanifest is called the field, and likewise sattva, and likewise the lord; the twenty-fifth is without lord, a non-principle, and yet the principle.

Note on the text: Corrected यथासत्वं → यथासत्त्वं (misprint in Wikisource; broken conjunct).

Verse 42 (12.311.42)

साङ्ख्यदर्शनमेतावत्परिसङ्ख्यानदर्शनम् । साङ्ख्याः प्रकुर्वते चैव प्रकृतिं च प्रचक्षते ॥

sāṅkhyadarśanametāvatparisaṅkhyānadarśanam | sāṅkhyāḥ prakurvate caiva prakṛtiṃ ca pracakṣate

So much is the vision of Sankhya, the vision of enumeration. The Sankhyas set it forth, and they speak of Prakriti.

Verse 43 (12.311.43)

तत्त्वानि च चतुर्विंशत्परिसंख्याय तत्त्वतः । साङ्ख्याः सह प्रकृत्या तु निस्तत्त्वः पञ्चविंशकः ॥

tattvāni ca caturviṃśatparisaṃkhyāya tattvataḥ | sāṅkhyāḥ saha prakṛtyā tu nistattvaḥ pañcaviṃśakaḥ

Having enumerated the twenty-four principles as they truly are, the Sankhyas reckon them together with Prakriti; but the twenty-fifth is without principle.

Note on the text: Corrected चतुर्विशत्परिसंख्याय → चतुर्विंशत्परिसंख्याय (misprint in Wikisource; dropped anusvara; CE 12.294.42 reads caturviṃśat).

Verse 44 (12.311.44)

पञ्चविंशोऽप्रबुद्धात्मा बुध्यमान इति स्मृतः । यदा तु बुध्यतेऽऽत्मानं तदा भवति केवलः ॥

pañcaviṃśo'prabuddhātmā budhyamāna iti smṛtaḥ | yadā tu budhyate''tmānaṃ tadā bhavati kevalaḥ

The twenty-fifth, with unawakened self, is remembered as the one who awakens. But when he awakens to the Self, then he becomes alone.

Note on the text: Corrected पञ्चविंशो प्रबुद्धात्मा → पञ्चविंशोऽप्रबुद्धात्मा (misprint in Wikisource; missing अप्रबुद्ध avagraha (sandhi o + a), which reverses the sense; CE 12.294.43 reads pañcaviṃśo 'prabuddhātmā).

Verse 45 (12.311.45)

सम्यग्दर्शनमेतावद्भाषितं तव तत्त्वतः । एवमेतद्विजानन्तः साम्यतां प्रतियान्त्युत ॥

samyagdarśanametāvadbhāṣitaṃ tava tattvataḥ | evametadvijānantaḥ sāmyatāṃ pratiyāntyuta

So much is the right vision I have spoken to you in truth. Knowing it thus, they reach equality.

Verse 46 (12.311.46)

सम्यङ्निदर्शनं नाम प्रत्यक्षं प्रकृतेस्तथा । गुणतत्त्वाद्यथैतानि निर्गुणोऽन्यस्तथा भवेत् ॥

samyaṅnidarśanaṃ nāma pratyakṣaṃ prakṛtestathā | guṇatattvādyathaitāni nirguṇo'nyastathā bhavet

This is called the right illustration, the direct perception of Prakriti as well: that these are of the nature of the principle of the guṇas, and that another may be free of the guṇas.

Note on the text: Corrected सम्यङ्गिदर्शनं → सम्यङ्निदर्शनं (misprint in Wikisource; गि for नि; CE 12.294.45 reads samyaṅ nidarśanaṃ).

Verse 47 (12.311.47)

न त्वेवं वर्तमानानामावृत्तिर्विद्यते पुनः । विद्यतेऽक्षरभावत्वे स परात्परमव्ययम् ॥

na tvevaṃ vartamānānāmāvṛttirvidyate punaḥ | vidyate'kṣarabhāvatve sa parātparamavyayam

But for those who live thus there is no return again. In the state of the imperishable there is that Supreme beyond the supreme, the changeless.

Verse 48 (12.311.48)

पश्येरन्नेकमतयो न सम्यक् तेषु दर्शनम् । ते व्यक्तं प्रतिपद्यन्ते पुनः पुनररिंदम ॥

paśyerannekamatayo na samyak teṣu darśanam | te vyaktaṃ pratipadyante punaḥ punarariṃdama

Those of single-minded view might see, but in them the vision is not right. They go again and again to the manifest, O subduer of foes.

Note on the text: Corrected पुनः पुनररिंदम् → पुनः पुनररिंदम (misprint in Wikisource; the vocative अरिंदम has a stray final म्; CE 12.294.47).

Verse 49 (12.311.49)

सर्वमेतद्विजानन्तो नासर्वस्य प्रबोधनात् । व्यक्तीभूता भविष्यन्ति व्यक्तस्य वशवर्तिनः ॥

sarvametadvijānanto nāsarvasya prabodhanāt | vyaktībhūtā bhaviṣyanti vyaktasya vaśavartinaḥ

Knowing all this, but not through awakening to the one who is not the whole, they will become manifest, subject to the power of the manifest.

Verse 50 (12.311.50)

सर्वमव्यक्तमित्युक्तमसर्वः पञ्चविंशकः । य एनमभिजानन्ति न भयं तेषु विद्यते ॥

sarvamavyaktamityuktamasarvaḥ pañcaviṃśakaḥ | ya enamabhijānanti na bhayaṃ teṣu vidyate

All is called unmanifest, but the twenty-fifth is not the whole. Those who know him have nothing to fear.