Karika 49

एकादशेन्द्रियवधाः सह बुद्धिवधैरशक्तिरुद्दिष्टा।
सप्तदशवधा बुद्धेर्विपर्ययात्तुष्टिसिद्धीनाम्॥ ४९॥

Translation by Henry Thomas Colebrooke (1837): Depravity of the eleven organs, together with injuries of the intellect, are pronounced to be disability. The injuries of intellect are seventeen, by inversion of acquiescence and perfectness.

Translation by John Davies (1881): The destructive injuries of the eleven senses, with those of the intellect (buddhi), are accounted as 'incapacity'. The seventeen (injuries) of the intellect are from the opposites of acquiescence and perfection.

Translation by Ganganath Jha (1896): The injuries of the eleven organs, together with those of Buddhi, are pronounced to be Disability; the injuries of Buddhi (itself) are seventeen - brought about by the reversion of contentment and perfection.

Translation by Nandalal Sinha (1915): Injuries of the eleven Indriyas, together with injuries of Buddhi, are pronounced to be Incapacity. The injuries of Buddhi are seventeen, through inversion of complacencies and perfections.

Translation by Har Dutt Sharma (1933): Injuries of the eleven organs along with those of intellect are termed as incapacity. The seventeen injuries of intellect result from the inversion of contentment and attainment.

Translation by Radhanath Phukan (1960): The infirmities of the eleven organs, together with the infirmities of the Buddhi alone, are said to be the twenty-eight infirmities (referred to in Kārikā XLVII); Buddhi's own infirmities can be divided into seventeen sub-divisions according to the impediments to true knowledge in the nine varieties of Tuṣṭi (complacency) and the eight kinds of true knowledge (Siddhi), described below.

Translation by Swami Virupakshananda (1995): The injuries of the eleven organs together with the injuries of the Buddhi are considered to be the disabilities. The injuries of the Buddhi are seventeen owing to the inversion of contentment and success.

Translation by G. Srinivasan (recent): Eleven orders of expansive interactions cover the observable range out of the previous 28 orders mentioned before. The balance of 17 orders consists of the balanced and coherent states and the radiant states. With the 5 orders of radiant state it forms 22 orders. The 17 orders form the common potential to both phases.

Karika 50

आध्यात्मिकाश्चतस्रः प्रकृत्युपादानकालभाग्याख्याः।
बाह्या विषयोपरमात्पञ्च च नव तुष्टयोऽभिमताः॥ ५०॥

Translation by Henry Thomas Colebrooke (1837): Nine sorts of acquiescence are propounded; four internal, relating to nature, to means, to time, and to luck; five external, relative to abstinence from (enjoyment of) objects.

Translation by John Davies (1881): Nine varieties of acquiescence are set forth; four internal, named from Nature, means, time, and fortune; five external, relating to abstinence from objects of sense.

Translation by Ganganath Jha (1896): Nine forms of Contentment are set forth: four internal, relating severally to nature, means, time and luck; and five external, relating to abstinence from objects of sense.

Translation by Nandalal Sinha (1915): The nine Complacencies are propounded: the four Self-regarding ones called after Prakṛiti, Material, Time, and Luck; the external five, through abstinence from objects.

Translation by Har Dutt Sharma (1933): Contentment is said to be of nine kinds: four internal, viz., prakṛti (Nature), upādāna (Means), kāla (Time), and bhāgya (Luck) and five external, viz., those due to aversion from the objects of senses.

Translation by Radhanath Phukan (1960): Tuṣṭi (complacency) is of eight kinds: four arising in one's own mind, viz., (i) Prakṛti (nature), (ii) Upādāna (means), (iii) Time, (iv) Luck; and five arising out of turning away from the five objects of enjoyment.

Translation by Swami Virupakshananda (1995): The nine forms of contentment are considered to be (a) four internals named Nature, Material means, Time and Luck; and (b) five externals due to abstinence from objects.

Translation by G. Srinivasan (recent): The interaction inside the nuclear state is defined as fourth power as initiating or material cause of action and responsive self reaction, the time period of the reaction and the axiomatic potential available for the internal interaction. Externally detectable fundamental activity is defined as at the fifth power and when these two act together synchronously it is at the ninth power.

Karika 51

ऊहः शब्दोऽध्ययनं दुःखविघातास्त्रयः सुहृत्प्राप्तिः।
दानं च सिद्धयोऽष्टौ सिद्धेः पूर्वोऽङ्कुशस्त्रिविधः॥ ५१॥

Translation by Henry Thomas Colebrooke (1837): Reasoning, hearing, study, prevention of pain of three sorts, intercourse of friends, and purity (or gift) are perfections (or means thereof). The fore-mentioned three are curbs of perfectness.

Translation by John Davies (1881): The eight perfections (or means of acquiring perfection) are reasoning (ūha), word or oral instruction (sabda), study or reading (adhyayana), the suppression of the three kinds of pain, acquisition of friends and liberality (dāna). The three fore-mentioned (conditions) are checks to perfection.

Translation by Ganganath Jha (1896): The eight Powers (i.e., means of acquiring them) are reasoning, oral instruction, study, three-fold suppression of pain, acquisition of friends, and purity. The three before mentioned (Error, &c.) are checks to these (Powers).

Translation by Nandalal Sinha (1915): Argumentation, Word, Study, the three Preventions of Pain, Acquisition of friends, Charity or Purity are the eight Perfections. Those mentioned before Perfection are the threefold goad to (Ignorance and suffering).

Translation by Har Dutt Sharma (1933): The eight Attainments are reasoning, oral instruction, study, the three-fold suppression of misery, intercourse of friends and gifts. Those mentioned before (ignorance, incapacity and contentment) are the three-fold curb on attainments.

Translation by Radhanath Phukan (1960): The eight ways to attain true knowledge are: (i) independent thinking and reasoning (by a man of genius), (ii) oral instructions, (iii) study, (iv, v & vi) instructions as to how to suppress the three kinds of misery, (vii) friendly discussion and (viii) gifts which serve the purpose of acquiring true knowledge; those three mentioned before, i.e., Viparyaya, Aśakti and Tuṣṭi are hindrances to attainment of true knowledge.

Translation by Swami Virupakshananda (1995): Reasoning, oral instruction, study, the three-fold suppression of pain, acquisition of well-wishers, and purity (or charity) are the eight forms of success. The three mentioned before are the three restrainers of siddhi (or success).

Translation by G. Srinivasan (recent): Knowledge gained through research on vibratory or oscillatory stress caused by colliding interactions, follow three modes of action (as compressive, resonant and radiating guna modes) leading to intensive super positioned, divergent, or synchronised states, raised to the eighth power in the coherent mode. The original state prior to the interaction has been established to be in a controlled, compressed, cubic, volumetric state, raised to the third power.

Karika 52

न विना भावैर्लिङ्गं न विना लिङ्गेन भावनिर्वृत्तिः।
लिङ्गाख्यो भावाख्यस्तस्माद्द्विविधःAlternative: भावाख्यस्तस्माद्द्वेधा प्रवर्तते सर्गः॥ ५२॥

Translation by Henry Thomas Colebrooke (1837): Without dispositions there would be no subtile person; without person there would be no pause of dispositions; wherefore a twofold creation is presented, one termed personal, the other intellectual.

Translation by John Davies (1881): Without dispositions or states of being there would be no liṅga, and without the liṅga no development or manifestation of conditions (dispositions); whence comes a double creation - one called personal (of the liṅga), and the other conditional (of the dispositions, bhāvās).

Translation by Ganganath Jha (1896): Without dispositions there would be no Linga (Element), and without the Linga there would be no development of dispositions. Wherefore proceeds a two-fold creation, the personal (belonging to the body, astral and gross) and intellectual.

Translation by Nandalal Sinha (1915): Without the Bhâvas, there would be no Liṅga, without the Liṅga, there would be no surcease of the Bhâvas; wherefrom a twofold creation proceeds: the one called after the Liṅga, the other called after the Bhâvas.

Translation by Har Dutt Sharma (1933): There can be no Liṅga without dispositions, nor elaboration of dispositions without Liṅga. Therefore, proceeds the two-fold creation, viz., that of Liṅga and that of dispositions.

Translation by Radhanath Phukan (1960): Without a sense-world, there could not be a physical world and without a physical world there could not be enjoyment of the sense-world; therefore, there are two different creations, viz., the sense-world (Bhāvākhya Sarga) and the physical world (Liṁgākhya Sarga).

Translation by Swami Virupakshananda (1995): Without the (subjective) dispositions, there would be no (objective) evolution of the tanmātras; and without the objective, there would be no subjective. Therefore, there proceeds two-fold evolution, known as the objective and the subjective.

Translation by G. Srinivasan (recent): Neither can a defined potential source exist without a defined kinetic phase nor can a potential phase without a kinetic charge for only then a vorticular particle can be initiated from a potential source. The potential is classified as mass and the kinetic phase as charge from which dual combination all phenomena is initiated and maintained by this continuous dual mode of polarisation.

Karika 53

अष्टविकल्पो दैवस्तैर्यग्योनश्च पञ्चधा भवति।
मानुषकश्चैकविधःAlternative: मानुष्यश्चैकविधः समासतोAlternative: समासतोऽयं भौतिकः सर्गः॥ ५३॥

Translation by Henry Thomas Colebrooke (1837): The divine kind is of eight sorts; the grovelling is fivefold; mankind is single in its class. This, briefly, is the world of living beings.

Translation by John Davies (1881): The divine class has eight varieties; the animal, five. Mankind is single in its class. This is, in summary, the world (sarga, emanation) of living things.

Translation by Ganganath Jha (1896): The divine class has eight varieties, the lower animals, five; mankind is single in its class; thus briefly is the world of living beings.

Translation by Nandalal Sinha (1915): The superhuman is of eight kinds; and the grovelling species is of five kinds; and the human is of a single kind; this, briefly, is the Bhautika Sarga or Creation of Beings.

Translation by Har Dutt Sharma (1933): The divine class has eight varieties, the sub-human has five and the human has one (only). Such, in brief, is this creation.

Translation by Radhanath Phukan (1960): The Super-human creation (Daiva Sarga) is of eight different kinds, the Sub-human creation is of five kinds; the Human creation is of one variety; such, in brief, is the physical creation of the Bhūtas (i.e., Tanmātras).

Translation by Swami Virupakshananda (1995): The celestial creation is of eight kinds; the animal species is of five varieties; and the human is of one kind. This, in brief, is the elemental or material creation (of beings).

Translation by G. Srinivasan (recent): Natural or inorganic or matter oriented phenomenon is the result of 8 orders of variations and the organic or sub human order is of five orders of variation. The human order is from a single variant in the five. These three classes succinctly provide the complete spectrum of phenomena.

Karika 54

ऊर्ध्वं सत्त्वविशालस्तमोविशालश्च मूलतः सर्गः।
मध्ये रजोविशालो ब्रह्मादिस्तम्बपर्यन्तः॥ ५४॥

Translation by Henry Thomas Colebrooke (1837): Above, there is prevalence of goodness; below, the creation is full of darkness; in the midst, is the predominance of foulness, from Brahmá to a stock.

Translation by John Davies (1881): In the higher world, the quality (or mode) called 'goodness' prevails; below, the creation abounds in 'darkness'; in the midst, 'foulness' or 'passion' abounds. Brahmā and the rest (of the gods) and a stock form the limits.

Translation by Ganganath Jha (1896): Among the beings of the higher plane Goodness predominates; among those of the lower predominates Dulness; in the middle reside those predominating in Foulness - these constituting the whole Universe, from Brahmâ to the tuft of grass.

Translation by Nandalal Sinha (1915): Above, the creation is abundant in Sattva; below, it is abundant in Tamas; in the middle, it is abundant in Rajas; such is the creation from Brahmâ down to a stock.

Translation by Har Dutt Sharma (1933): Above, there is predominance of Sattva; below, the creation abounds in Tamas; in the midst, the Rajas predominates; (this is so) from Brahman down to stock.

Translation by Radhanath Phukan (1960): High up, (i.e., in the Super-human creation) Sattva predominates; at the bottom, Tamas; in the middle, Rajas; this is so from Brahmā down to a blade of grass.

Translation by Swami Virupakshananda (1995): The higher regions abound in Sattva attribute; the nether regions abound in Tamas attribute. The intermediary regions abound in Rajas attribute; such is the creation of worlds from Brahmā down to a blade of grass.

Translation by G. Srinivasan (recent): Ascending order of outward manifestation is predominantly Sathwic and the descending inward mode of creation is predominantly Thamasic and the intermediate range is predominantly Rajasic and it is consistently so right from the source of the dynamic creative field to the final coherent (static) order of manifestation.

Karika 55

तत्र जरामरणकृतं दुःखं प्राप्नोति चेतनः पुरुषः।
लिङ्गस्याविनिवृत्तेस्तस्माद्दुःखं स्वभावेन॥ ५५॥

Translation by Henry Thomas Colebrooke (1837): There does sentient soul experience pain, arising from decay and death, until it be released from its person: wherefore pain is of the essence (of bodily existence).

Translation by John Davies (1881): There (in the world of men) the sentient (or intelligent) soul experiences pain arising from old age and death until the liṅga has ceased to be; wherefore pain is from the nature of the (liṅga).

Translation by Ganganath Jha (1896): There (in the world) does the Sentient Spirit experience pain, arising from decay and death, due to the non-discrimination of the Spirit from the body, until it is released from its person (until the dissolution of the astral body); wherefore pain is natural.

Translation by Nandalal Sinha (1915): Therein does intelligent Puruṣa experience pain caused by decay and death, on account of the non-cessation of, or till the cessation of, the Subtile Body: wherefore pain is the natural order of things.

Translation by Har Dutt Sharma (1933): There, the intelligent Spirit experiences pain due to old age and death, till the cessation of the Liṅga; hence misery is of the nature of things.

Translation by Radhanath Phukan (1960): Here (i.e., in these fourteen different orders of the creation) the conscious Puruṣa has to undergo the misery consequent on decay by old age and death, until the Liṁga ceases to function; hence misery is naturally inevitable.

Translation by Swami Virupakshananda (1995): Therein does the sentient Spirit experience pain caused by decay and death on account of the non-cessation of the subtle body. Therefore, pain is in the very nature of things.

Translation by G. Srinivasan (recent): Therefore the interactive process of decaying and dying interactive stresses creates the dynamic state of the Purusha at the nuclear core through absorption of stresses. The diminishing vorticular interactive activity by the process of super positioning continues until the minimized interactions is absorbed to form the coherent state through the self similar interactive mode of action.

Karika 56

इत्येषःAlternative: इत्येष प्रकृतिकृतो महदादिविशेषभूतपर्यन्तः।
प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः॥ ५६॥

Translation by Henry Thomas Colebrooke (1837): This evolution of nature, from intellect to the special elements, is performed for the deliverance of each soul respectively; done for another's sake as for self.

Translation by John Davies (1881): Thus this (development of being), formed from Nature (Prakṛiti), from the great principle (Buddhi, intellect) down to specific beings, is for the deliverance of each individual soul. This action (ārambha, effort) is for another, as if for itself (Nature).

Translation by Ganganath Jha (1896): This creation from Buddhi down to the specific elements, is brought about by the modifications of Prakriti. The work is done for the emancipation of each Spirit, and thus is for another's sake, though appearing as if it were for the sake of Nature herself.

Translation by Nandalal Sinha (1915): Thus then is this creation beginning with Mahat and ending with specific entities, originated by Prakṛiti in the interest of another as in her own interest, for the release of each individual Puruṣa.

Translation by Har Dutt Sharma (1933): Thus, this effort in the activity of the Nature, beginning from Mahat down to the gross elements, is for the liberation of each Spirit; (and although) it is for another's benefit (yet) it seems as if it were for itself.

Translation by Radhanath Phukan (1960): This is the creation brought about by Prakṛti and consisting of Mahattattva down to the gross elements and their components. The object of this creation is the release of every soul; this (creation) is for the benefit (i.e., the enjoyment and final release therefrom) of another (i.e., the Puruṣa), although it seems as if Prakṛti is doing all these for her own benefit.

Translation by Swami Virupakshananda (1995): Thus, then, this evolution from Mahat down to Specific entities is brought about by the modifications of Prakṛti in the interest of another appearing as if in her own interest, for the release of each individual puruṣa.

Translation by G. Srinivasan (recent): Interactive oscillatory activity is initiated and perpetuated from the intense fundamental activity at the source to the final coherent superposed massive state at the isolated the nuclear boundary where the self potential balances with the reactive potential to initiate the cyclic activity.

Karika 57

वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य।
पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य॥ ५७॥

Translation by Henry Thomas Colebrooke (1837): As it is a function of milk, an unintelligent (substance), to nourish the calf, so it is the office of the chief (principle) to liberate the soul.

Translation by John Davies (1881): As the production of milk, which is unintelligent (unknowing), causes the growth of the calf, so the development of Nature causes the liberation of the soul.

Translation by Ganganath Jha (1896): As the insentient milk flows out for the growth of the calf, so does Nature operate towards the emancipation of the Spirit.

Translation by Nandalal Sinha (1915): Just as is the secretion of milk, which is unintelligent, for the sake of nourishment of the calf, so is the creation of the Pradhâna for the sake of the release of Puruṣa.

Translation by Har Dutt Sharma (1933): As non-intelligent milk functions for the nourishment of calf, so does the Nature function for the liberation of the Spirit.

Translation by Radhanath Phukan (1960): As milk is secreted in the cow's udder for the nourishment of the calf and as the said secretion automatically ceases when the calf has grown up, so does Nature act spontaneously for the release of the Puruṣa (and ceases to act when the object is attained).

Translation by Swami Virupakshananda (1995): Just as the secretion of milk which is unintelligent, is for the sake of the nourishment of the calf, similar is the action of the Pradhāna for the sake of the release of Puruṣa.

Translation by G. Srinivasan (recent): The growth of a calf is due to both, milk as its food and its commencement without any apparent cause or specific instruction. In a similar way the goal of the nuclear state to attain a state of restful balance, isolation or freedom from action-potential, is both the cause of initiating and maintaining a fundamental oscillatory state of continuous activity of the substratum.

Karika 58

औत्सुक्यनिवृत्यर्थं यथा क्रियासु प्रवर्तते लोकः।
पुरुषस्य विमोक्षार्थं प्रवर्तते तद्वदव्यक्तम्॥ ५८॥

Translation by Henry Thomas Colebrooke (1837): As people engage in acts to relieve desires, so does the undiscrete (principle) to liberate the soul.

Translation by John Davies (1881): As people engage in acts that they make desires to cease, so does the undeveloped principle (Prakṛiti) for the liberation of the soul.

Translation by Ganganath Jha (1896): As people engage in acts to satisfy desires, so does the Unmanifested Principle (Nature) act for the emancipation of the Spirit.

Translation by Nandalal Sinha (1915): Just as people engage in acts to relieve anxiety or desires, so does the Unmanifest energise for the purpose of the release of Puruṣa.

Translation by Har Dutt Sharma (1933): As people engage in action for relieving desires, so does the Unmanifest for liberating the Spirit.

Translation by Radhanath Phukan (1960): Just as a man in order to satisfy a curiosity engages himself in play, so does the Avyakta for enjoyment and final release of the Puruṣa.

Translation by Swami Virupakshananda (1995): Even as people engage in actions to relieve desires, so also the Unmanifest engages in activity for the emancipation of the Spirit.

Translation by G. Srinivasan (recent): People are motivated into maintaining a state of activity to reduce their zeal for action; similarly the unmanifest state maintains the Purusha in an isolated state free of stresses by absorbing the activity of the continuous static and kinetic balancing interactions.

Karika 59

रङ्गस्य दर्शयित्वा निवर्तते नर्तकी यथा नृत्यात्।
पुरुषस्य तथाऽऽत्मानं प्रकाश्य विनिवर्ततेAlternative: निवर्तते प्रकृतिः॥ ५९॥

Translation by Henry Thomas Colebrooke (1837): As a dancer, having exhibited herself to the spectator, desists from the dance, so does nature desist, having manifested herself to soul.

Translation by John Davies (1881): As a dancer, having exhibited herself on the stage ceases to dance, so does Nature (Prakṛiti) cease (to produce) when she has made herself manifest to soul.

Translation by Ganganath Jha (1896): As a dancing girl, having exhibited herself to the spectators of the stage, ceases to dance, so does Nature cease to operate when she has made herself manifest to the Spirit.

Translation by Nandalal Sinha (1915): Just as a fair dancer, having exhibited herself to the spectators, desists from the dance, so does Prakṛiti desist, having exhibited herself to Puruṣa.

Translation by Har Dutt Sharma (1933): As a dancer desists from dancing after showing herself to the audience, so the Nature desists after showing itself to the Spirit.

Translation by Radhanath Phukan (1960): As a dancing girl desists from dancing having exhibited herself to the audience, so does Prakṛti desist after having exhibited herself to the Puruṣa.

Translation by Swami Virupakshananda (1995): Just as a dancing girl ceases to dance after having exhibited herself to the spectators, so also, the Prakṛti ceases to operate after having exhibited herself to Puruṣa.

Translation by G. Srinivasan (recent): Just as the external exhibition of a dancer's performance reduces his urge to continue his perform because it satisfies his desires; similarly the outward spreading of internally created self energy diminishes its potential by radiation and thereby reaches an interactive state of balance in an oscillatory state.

Karika 60

नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः।
गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति॥ ६०॥

Translation by Henry Thomas Colebrooke (1837): Generous nature, endued with qualities, does by manifold means accomplish, without benefit (to herself) the wish of ungrateful soul, devoid as he is of qualities.

Translation by John Davies (1881): Generous Nature, endowed with modes, causes by manifold means, without benefit to herself, the benefit of Soul, which is devoid of modes, and makes no return.

Translation by Ganganath Jha (1896): Generous Nature, endowed with attributes, causes by manifold means, without benefit to herself, the good of the Spirit, who is devoid of attributes, and as such ungrateful.

Translation by Nandalal Sinha (1915): By manifold means does benevolent Prakṛiti, possessed of the Guṇas, pursue, in a manner in which she has no interest of her own, the object of Puruṣa who makes no return, being devoid as he is of the Guṇas.

Translation by Har Dutt Sharma (1933): Generous Nature, endowed with the Attributes, without any benefit to itself, causes by manifold means the benefit of the Spirit which is devoid of the Attributes and which confers no benefit in return.

Translation by Radhanath Phukan (1960): Without any benefit to herself, Prakṛti, who is endowed with the Guṇas, serves in manifold ways and thereby does good to the Puruṣa who is the eternal reality but who being devoid of the Guṇas (i.e., being inactive) does not requite her in any way.

Translation by Swami Virupakshananda (1995): The benevolent Prakṛti, endowed with attributes, brings about, by manifold means, in a manner in which she has no interest of her own, the good of the Spirit, who is devoid of the attributes and who confers no benefit in return.

Translation by G. Srinivasan (recent): Various factors, controllable, corrective, supportive, non supportive nuclear state along with the interactive Guna qualities and its opposite coherent superposed states of dynamic and non dynamic-potential and lack of potential maintains the oscillatory activity.

Karika 61

प्रकृतेः सुकुमारतरं न किञ्चिदस्तीति मे मतिर्भवति।
या दृष्टाऽस्मीति पुनर्न दर्शनमुपैति पुरुषस्य॥ ६१॥

Translation by Henry Thomas Colebrooke (1837): Nothing, in my opinion, is more gentle than nature; once aware of having been seen, she does not again expose herself to the gaze of soul.

Translation by John Davies (1881): Nothing is more modest than Nature; that is my judgment. Saying 'I have been seen', she does not expose herself again to the view of Soul.

Translation by Ganganath Jha (1896): Nothing is more modest than Nature: such is my opinion. Once aware of having been seen, she does not again expose herself to the view of the Spirit.

Translation by Nandalal Sinha (1915): My opinion is that nothing exists which is more delicate than Prakṛiti who, knowing that, "I have seen", comes no more within the sight of Puruṣa.

Translation by Har Dutt Sharma (1933): Nothing in my opinion is more modest than Nature, who because (of thinking that) "I have been seen", never again exposes itself to the view of the Spirit.

Translation by Radhanath Phukan (1960): (The Puruṣa thinks) "I have now come to know that there is no other easily comprehensible (phenomenal) cause of the creation than Prakṛti - Prakṛti who knowing that she has been seen by a Puruṣa will never again come to the view of the said Puruṣa".

Translation by Swami Virupakshananda (1995): My opinion is that nothing is more modest than the Prakṛti: Knowing that 'I have been seen', she no more comes within the sight of Puruṣa.

Translation by G. Srinivasan (recent): At the nuclear boundary the oscillatory displacement reduces to a minute angular oscillatory movement such that its very existence seems doubtful. The consequent reduction in the interactive self-potential does not ever allow it to radiate detectable information again on the state of interaction of the nuclear region.

Karika 62

तस्मान्न बध्यतेऽद्धाAlternative: बध्यतेऽसौ न मुच्यते नापि संसरति कश्चित्Alternative: पुरुषः।
संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः॥ ६२॥

Translation by Henry Thomas Colebrooke (1837): Verily not any soul is bound, nor is released, nor migrates; but nature alone, in relation to various beings, is bound, is released, and migrates.

Translation by John Davies (1881): Wherefore not any Soul is bound, or is liberated, or migrates. It is Nature, which has many receptacles (or bodily forms of being), which is bound, or is liberated, or migrates.

Translation by Ganganath Jha (1896): Verily no Spirit is bound, or is emancipated, or migrates; it is Nature alone which has many receptacles, that is bound, or is released, or migrates.

Translation by Nandalal Sinha (1915): Wherefore, verily, no Puruṣa is ever bound, nor is released, nor transmigrates. Prakṛiti, being the support of manifold creations, is bound, is released, and transmigrates.

Translation by Har Dutt Sharma (1933): Therefore, not any (Spirit) is bound or liberated, nor (does any) migrate. It is the Nature, abiding in manifold forms, that migrates or is bound or liberated.

Translation by Radhanath Phukan (1960): For this reason (the Puruṣa now understands) it is only the Prakṛti, in her manifold forms, that suffers bondage, migrates and is finally liberated; the Puruṣa is never under bondage, nor is he liberated, nor does he migrate.

Translation by Swami Virupakshananda (1995): Thus, verily, Puruṣa is never bound, nor is he released nor does he migrate. (It is the) Prakṛti, being the support of manifold creation, that migrates, is bound and is released.

Translation by G. Srinivasan (recent): Therefore nothing is bound, released or transmigrates. Only the oscillatory wave forms of interactions is merged, bound or superposed by synchronization into a coherent state, released by de-synchronisation and transferred by transmigration due to self similar displacements and this never decaying, dynamic interactive state continues perpetually.

Karika 63

रूपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः।
सैव च पुरुषार्थं प्रति विमोचयत्येकरूपेण॥ ६३॥

Translation by Henry Thomas Colebrooke (1837): By seven modes nature binds herself by herself: by one, she releases (herself), for the soul's wish.

Translation by John Davies (1881): Nature by herself binds herself by seven forms; she causes deliverance for the benefit of soul by one form.

Translation by Ganganath Jha (1896): Nature by herself binds herself by means of seven forms; she causes deliverance for the benefit of the Spirit, by means of one form.

Translation by Nandalal Sinha (1915): By seven forms does Prakṛiti bind herself by herself; and it is she who, by one form, releases herself for the sake of Puruṣa.

Translation by Har Dutt Sharma (1933): The Nature binds itself by itself through seven forms alone; the same (Nature), for the purpose of the Spirit, liberates itself through one form.

Translation by Radhanath Phukan (1960): Prakṛti binds herself by the seven forms (of thoughts) and she herself releases herself through the remaining one form, for the benefit of the Puruṣa.

Translation by Swami Virupakshananda (1995): Prakṛti by herself binds herself by means of seven forms, and it is she again, who by means of one form, releases herself for the benefit of the Spirit.

Translation by G. Srinivasan (recent): The oscillatory waveforms merge or superposition itself by its own inward-going potential, to form the nuclear density by compressing the seven volumetric waveforms till it equals the coherent nuclear potential. When it expands it releases all the seven volumes as one waveform simultaneously.

Karika 64

एवं तत्त्वाभ्यासान्नास्मिAlternative: तत्त्वाभ्यासान्नास्ति न मे नाहमित्यपरिशेषम्।
अविपर्ययाद्विशुद्धं केवलमुत्पद्यते ज्ञानम्॥ ६४॥

Translation by Henry Thomas Colebrooke (1837): So, through study of principles, the conclusive, incontrovertible, one only knowledge is attained, that neither I am, nor is aught mine, nor do I exist.

Translation by John Davies (1881): It is thus that by the study of principles (tattwa) the knowledge is obtained which is complete, incontrovertible, and absolute; by which it is said, 'I am not', 'Nothing is mine', and 'There is no ego'.

Translation by Ganganath Jha (1896): Thus it is that by the practice of truth, wisdom is attained, which is complete, incontrovertible, (and hence) pure, and absolute: (by means of which the idea is obtained that) "I am not, naught is mine, and I do not exist."

Translation by Nandalal Sinha (1915): So, through cultivation of the knowledge of the Tattvas, is produced the final, pure, because free from error and doubt, and one single knowledge that neither does agency belong to me, nor is attachment mine, nor am I identical with the Body, etc.

Translation by Har Dutt Sharma (1933): By practising the principles thus, there arises the knowledge, viz., 'I am not, naught is mine, there is no Ego', which is complete, absolute and pure, because there remains no doubt.

Translation by Radhanath Phukan (1960): In this way, practising the twenty-four Tattvas, there results that Jñāna (consciousness) - "I do not exist", "nothing is mine", "I am not" - which Jñāna is all-comprehensible, without impurity, and absolute.

Translation by Swami Virupakshananda (1995): Thus, from the practice of Truth, is produced the wisdom in the form: 'I am not', 'nothing is mine', and 'not-I', which is final, pure on account of the absence of error, and absolute (knowledge).

Translation by G. Srinivasan (recent): Hence fundamental research indicates that non-availability of self-potential is the cause of the existence of a potential sink (ground state) and not due to any precise measure of interactive control that a pure changeless ground state exists.

Karika 65

तेन निवृत्तप्रसवामर्थवशात्सप्तरूपविनिवृत्ताम्Alternative: निवृत्तप्रसवार्थवशात्सप्तरूपविनिवृत्ताम्।
प्रकृतिं पश्यति पुरुषः प्रेक्षकवदवस्थितः स्वच्छःAlternative: स्वस्थः॥ ६५॥

Translation by Henry Thomas Colebrooke (1837): Possessed of this (self-knowledge), soul contemplates at leisure and at ease nature, (thereby) debarred from prolific change, and consequently precluded from those seven forms.

Translation by John Davies (1881): By this (knowledge), Soul, as a spectator, unmoved and at ease, beholds Nature, which has now reverted from the seven forms (to its primitive state), because the capacity (or desire) of producing has now ceased.

Translation by Ganganath Jha (1896): Possessed of this knowledge, Spirit, as a spectator, pure, at leisure and at ease, beholds Nature, which has now reverted from the seven forms (to her primitive state) after her prolific fruition has ceased, under the force of true wisdom.

Translation by Nandalal Sinha (1915): Thereby having her prolific energy stopped, and desisting from the seven forms under the influence of knowledge, Prakṛiti is looked at by Puruṣa just like a spectator, standing by, self-reposed.

Translation by Har Dutt Sharma (1933): By this knowledge, the Spirit, seated composed like a spectator, perceives the Nature which has ceased to be productive and, consequently, which has now reverted from seven forms.

Translation by Radhanath Phukan (1960): By that intimate knowledge (referred to in the preceding Kārikā) and being restored to himself, the Puruṣa sees, like a spectator (from a distance), the Prakṛti who has now become unproductive and devoid of her seven forms.

Translation by Swami Virupakshananda (1995): By means of this knowledge, the Spirit, as a witness, pure and at ease, beholds Nature, which has ceased from evolving products, and desisted from the seven forms of evolution, under the influence of the purpose of the Spirit.

Translation by G. Srinivasan (recent): When the oscillatory interactions are minimised because of the reduction in activity between the boundary and nuclear core, the interactive current becomes neutral and the activities at the seven radial levels becomes insignificant, and the nuclear core as Purusha attains a dense superposed background state.

Karika 66

दृष्टा मयेत्युपेक्षक एको दृष्टाऽहमित्युपरमत्यन्या।
सति संयोगेऽपि तयोः प्रयोजनं नास्ति सर्गस्य॥ ६६॥

Translation by Henry Thomas Colebrooke (1837): He desists, because he has seen her; she does so, because she has been seen. In their (mere) union there is no motive for creation.

Translation by John Davies (1881): 'It has been seen by me', says the one, ceasing to regard; 'I have been seen', says the other, and ceases to act. In the (mere) conjunction of the two there is no motive for production.

Translation by Ganganath Jha (1896): "She has been seen by me", says the one and so retires; "I have been seen", says the other, and ceases to act. Hence though there is still their conjunction, it affords no motive towards further creation.

Translation by Nandalal Sinha (1915): "She has been seen by me", - so the one stands indifferent; "I have been seen", - so the other desists. Though their conjunction still remains, there does not exist any motive for creation.

Translation by Har Dutt Sharma (1933): One (the Spirit) is indifferent like a spectator in play; one (the Nature) desists, (saying) that I have been seen. (Now), in spite of their contact, there is no motive for creation.

Translation by Radhanath Phukan (1960): One (the witness) says, "I have seen her" (I understand what she is), and so understanding, becomes indifferent; the other saying "I have been seen", desists (from further prompting); thus although there is still conjunction between the two, there is no need for further creation (i.e., rebirth).

Translation by Swami Virupakshananda (1995): The one (Puruṣa) thinks: 'she has been seen by me' and therefore, loses all interest; the other (Prakṛti) thinks 'I have been seen' and ceases to act further. Therefore, even if there is still connection there is no motive for further evolution.

Translation by G. Srinivasan (recent): Observing the neutral state of one gives the proof that the observable movement of the other has ceased and even though both are together no interactive manifestation exists.

Karika 67

सम्यग्ज्ञानाधिगमाद्धर्मादीनामकारणप्राप्तौ।
तिष्ठति संस्कारवशाच्चक्रभ्रमिवद्धृृतशरीरःAlternative: संस्कारवशाच्चक्रभ्रमवद्धृृतशरीरः॥ ६७॥

Translation by Henry Thomas Colebrooke (1837): By attainment of perfect knowledge, virtue and the rest become causeless; yet soul remains a while invested with body, as the potter's wheel continues whirling from the effect of the impulse previously given to it.

Translation by John Davies (1881): By the attainment of complete knowledge, virtue and the rest have become no longer a real cause; yet a body continues to be held, as a potter's wheel continues to revolve from the force of the previous impulse.

Translation by Ganganath Jha (1896): By the attainment of perfect wisdom, Virtue and the rest become devoid of causal energy; yet the Spirit remains awhile invested with body, as a potter's wheel continues to revolve by the force of the impulse previously imparted to it.

Translation by Nandalal Sinha (1915): Through attainment of perfect knowledge, virtue and the rest coming to be deprived of their power as causes, Puruṣa yet continues invested with body under the influence of previous Dharma and A-Dharma, as the potter's wheel continues whirling (from momentum).

Translation by Har Dutt Sharma (1933): (Although) by the attainment of perfect knowledge, Virtue, and the rest cease to be producers, (yet) because of past impressions, the Spirit remains invested with a body like a potter's wheel with a whirl.

Translation by Radhanath Phukan (1960): Even after attainment of perfect wisdom as a result of the seven kinds of thoughts, beginning with virtue, having become inoperative, the Puruṣa remains attached to the body (continues to live) for a while; because of his Saṃskāra which continues to function, just as a potter's wheel continues to move for a while by its own inertia even after the motive power has been withdrawn.

Translation by Swami Virupakshananda (1995): Through the attainment of perfect knowledge, virtue and the rest become devoid of their causal efficacy; yet, the Spirit continues to live for a while invested with the body, just like a potter's wheel continuing to revolve (even when the potter ceases in his efforts at revolving the wheel) due to the momentum of the past impulse.

Translation by G. Srinivasan (recent): The basic principle of acquiring a mass is by synchronous super-positioning of oscillatory interactions on components into a coherent and super-symmetric state that is relatively static by allowing the spin angular momentum or inertia to be converted to a dense, potential state through attaining coherence or accumulation through a self-similar proportion or ratio.

Karika 68

प्राप्ते शरीरभेदे चरितार्थत्वात्प्रधानविनिवृत्तौAlternative: चरितार्थत्वात्प्रधानविनिवृत्तेः।
ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमाप्नोति॥ ६८॥

Translation by Henry Thomas Colebrooke (1837): When separation of the informed soul from its corporeal frame at length takes place, and nature in respect of it ceases, then is absolute and final deliverance accomplished.

Translation by John Davies (1881): This separation from body being obtained, when Nature ceases to act because her purpose has been accomplished, then the soul obtains an abstraction from matter which is both complete and eternal.

Translation by Ganganath Jha (1896): When the separation of the informed Spirit from his corporeal frame at length takes place, and Nature ceases to act in respect to it, then is final and absolute emancipation accomplished.

Translation by Nandalal Sinha (1915): When (in due course) separation from the Body takes place, and there is cessation of the activity of the Pradhâna from her purpose having been fulfilled Puruṣa attains both absolute and final Kaivalya.

Translation by Har Dutt Sharma (1933): After obtaining separation from body and after the cessation of the Nature, (the Spirit) acquires the salvation which is both certain and final.

Translation by Radhanath Phukan (1960): On being disassociated from the body, and Prakṛti having retired after doing all that was necessary, the Puruṣa attains that release which is both certain and final (because he will not be born again).

Translation by Swami Virupakshananda (1995): When (in course of time) separation from the body has taken place, and there is the cessation of activity of the Pradhāna, for the reason of the purpose having been fulfilled, (Puruṣa) attains both absolute and final Freedom.

Translation by G. Srinivasan (recent): The process of acquiring mass is given effect by super-positioning the interactive vortex like waveforms that gradually diminishes the cyclic interactions such it reaches a synchronised balanced and coherent state within the first or primary activity boundary. Since the entire process is self-motivated through axiomatic ratios it achieves a singular unified coherent nuclear interactive state perpetually as there is no hindrance or restrictions from any external source.

Karika 69

पुरुषार्थज्ञानमिदं गुह्यं परमर्षिणा समाख्यातम्।
स्थित्युत्पत्तिप्रलयाश्चिन्त्यन्ते यत्र भूतानाम्॥ ६९॥

Translation by Henry Thomas Colebrooke (1837): This abstruse knowledge, adapted to the liberation of soul, wherein the origin, duration, and termination of beings are considered, has been thoroughly expounded by the mighty saint.

Translation by John Davies (1881): This abstruse knowledge, which is for the benefit of the soul, wherein the origin, production (or development) and dissolution of beings are described, has been thoroughly expounded by the great ṛishi (Kapila).

Translation by Ganganath Jha (1896): This abstruse knowledge adapted to the emancipation of the Spirit, wherein the origin, duration, and dissolution of beings are considered, has been thoroughly expounded by the great Rishi.

Translation by Nandalal Sinha (1915): This abstruse knowledge, adapted to the end of Puruṣa, wherein the production, duration, and dissolution of beings are considered, has been thoroughly expounded by the great Ṛiṣi.

Translation by Har Dutt Sharma (1933): This abstruse knowledge of the aim of the Spirit, wherein the existence, origin and dissolution of beings are considered, has been expounded by the great sage (Kapila).

Translation by Radhanath Phukan (1960): This abstruse philosophy, accessory to the attainment of the final objects of the Puruṣa, and which deals with the origin, existence and dissolution of all beings, was fully expounded by the great sage (Kapila).

Translation by Swami Virupakshananda (1995): This abstruse knowledge, adapted to the purpose of Puruṣa, wherein the production, duration and dissolution of beings are considered, has been thoroughly expounded by the great Ṛṣi.

Translation by G. Srinivasan (recent): The knowledge of the nuclear potential is encoded in this work by the great Maharishi wherein the method of intellectually ascertaining the process of manifestation of phenomenon from its origin, through its growth and till the completion of its cycle in the existing reality, is explained here.

Karika 70

एतत्पवित्रमग्र्यं मुनिरासुरयेऽनुकम्पया प्रददौ।
आसुरिरपि पञ्चशिखाय तेन बहुधा कृतं तन्त्रम्॥ ७०॥

Translation by Henry Thomas Colebrooke (1837): This great purifying (doctrine) the sage compassionately imparted to Ásuri, Ásuri taught it to Panchasikha, by whom it was extensively propagated.

Translation by John Davies (1881): This supreme purifying doctrine the sage compassionately imparted to Asuri; Asuri taught it to Panchaśikha, by whom it was extensively made known.

Translation by Ganganath Jha (1896): This supreme, purifying (doctrine) the sage imparted to Âsuri, who taught it to Panchasikha, by whom the science was extensively propagated.

Translation by Nandalal Sinha (1915): This foremost purifying knowledge the Muni, through compassion, imparted to Âsuri; Âsuri, again, to Pañchaśikha, by whom the System was elaborated in manifold ways.

Translation by Har Dutt Sharma (1933): This sacred and supreme (knowledge), the sage (Kapila) gave to Āsuri out of compassion. Āsuri also (gave it) to Pan̄caśikha, who elaborated the doctrine.

Translation by Radhanath Phukan (1960): This pure supreme knowledge was first imparted by the sage to Āsuri out of kindness to him and by Āsuri also to Pañcaśikha, and he (Pañcaśikha) elaborated it in various ways (or spread it in various places).

Translation by Swami Virupakshananda (1995): This foremost, purifying doctrine, the sage (Kapila) imparted to Āsuri out of compassion; Āsuri taught it to Pañcaśikhā, by whom this doctrine was propounded extensively.

Translation by G. Srinivasan (recent): This original and fundamental doctrine the sage gave to Asuri who in turn handed down to Panchasikha by whom it was extensively propagated as the perfect set of principles explaining the mode of action in reality that can be verified intellectually.

Karika 71

शिष्यपरम्परयाऽऽगतमीश्वरकृष्णेन चैतदार्याभिः।
संक्षिप्तमार्यमतिना सम्यग्विज्ञाय सिद्धान्तम्॥ ७१॥

Translation by Henry Thomas Colebrooke (1837): Received by tradition of pupils, it has been compendiously written in Ȧrya metre by the piously disposed Íswara Krishna, having thoroughly investigated demonstrated truth.

Translation by John Davies (1881): Handed down by disciples in succession, it has been compendiously written in Áryá metre by the noble-minded Īśwara Kṛishṇa, having fully learned the demonstrated truth.

Translation by Ganganath Jha (1896): Handed down by tradition of pupils, it has been compendiously written in Âryâ metre by the noble-minded Íśvarakrishna who has thoroughly investigated the truth.

Translation by Nandalal Sinha (1915): And this doctrine, descended by tradition of disciples, to the holy-minded Iśvarakṛiṣṇa, having been thoroughly understood by him, has been summarised by means of these Âryâs.

Translation by Har Dutt Sharma (1933): Handed down by tradition of disciples, this was summarised in Ārya verses by Īśvarakṛṣṇa of noble mind, having fully understood the demonstrated truth.

Translation by Radhanath Phukan (1960): The learned Īśvarakṛṣṇa, realizing the whole truth, briefly set down in these Āryā metres the conclusions of this philosophy which had been handed down through a succession of pupils.

Translation by Swami Virupakshananda (1995): And this doctrine, handed down through a long tradition of disciples to the noble-minded Īśvara Kṛṣṇa, having been thoroughly understood by him, has been summarised in the Ārya Metre.

Translation by G. Srinivasan (recent):

Karika 72

सप्तत्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य षष्टितन्त्रस्य।
आख्यायिकाविरहिताः परवादविवर्जिताश्चापि॥ ७२॥

Translation by Henry Thomas Colebrooke (1837): The subjects which are treated in seventy couplets are those of the whole science, comprising sixty topics, exclusive of illustrative tales, and omitting controversial questions.

Translation by John Davies (1881): The subjects treated in seventy distichs are those of the complete science, containing sixty topics, excluding illustrative tales, and omitting also controversial questions.

Translation by Ganganath Jha (1896): The subjects that are treated of in the seventy distiches are those of the complete science comprising sixty topics, exclusive of illustrative tales, and omitting controversies.

Translation by Nandalal Sinha (1915): The subjects which are treated by the Saptati, are the subjects of the entire Ṣaṣṭi-Tantra, exclusive of the illustrative stories, and omitting demolition of opposite doctrines.

Translation by Har Dutt Sharma (1933): The topics of these seventy verses are those of the entire Ṣaṣṭitantra; they are devoid of anecdotes and also omit discussions of rival views.

Translation by Radhanath Phukan (1960): The subjects of these seventy Kārikās are verily those of the entire Ṣaṣṭitantra; these Kārikās do not contain any illustrative tales, nor do they criticize rival views.

Translation by Swami Virupakshananda (1995): The subjects which are treated by the seventy distiches are the very subjects which are treated in the ṣaṣṭhi Tantra also, (Sixty Topics) excluding the illustrative tales and omitting doctrines of other people.

Translation by G. Srinivasan (recent):