duḥkhatrayābhighātājjijñāsā tadabhighātake hetau ।
dṛṣṭe sāpārthā cennaikāntātyantato’bhāvāt ॥ 1 ॥
Because of the injury from the three kinds of suffering, there is a desire to know that in the means of removal. If that is [considered] useless [because there exists] perceptible [means], it is not so. There is no existence [of the perceptible means of removal] based in permanency and completeness.
duḥkha suffering
traya three kinds
abhighāta injury
jijñāsā (f. nom. sgl.) the desire to know
tad that
abhighātake (m. loc sg.) in removal
hetau (m. loc. sg.) in the means
dṛṣṭe from √dṛś (see) (p. pas. part. m. loc. sg.) in the perceived
sā that
apārthā useless
ced if
na not
ekānta permanency ekāntātyantatas based in completeness and permanency
abhāvāt non-existence
dṛṣṭavadānuśravikaḥ sa hyaviśuddhi
kṣayātiśayayuktaḥ ।
tadviparītaḥ śreyān vyaktāvyaktajñavijñānāt ॥ 2॥
That one (the perceptible means) is beheld joined to excess loss and impurity, indeed, that one is known from the tradition. The contrary should be better based on the discernment of the knowledge of the manifest and unmanifest.
dṛṣṭavat beheld
ānuśravikas known from tradition
sas that one
hi indeed
aviśuddhi impurity
kṣaya loss
atiśaya excess
yuktas joined
(aviśuddhikṣayātiśayayuktas joined to excess loss and impurity)
tad that
viparītas contrary
śreyān should be better
vyakta manifest
avyakta unmanifest
jña knowledge
vijñāna discernment
(vyaktāvyaktajñavijñānāt – based on the discernment of the knowledge of the manifest and unmanifest)
mūlaprakṛtiravikṛtirmahadādyāḥ prakṛtivikṛtayaḥ sapta ।
ṣoḍaśakastu vikāro na prakṛtirna vikṛtiḥ puruṣaḥ ॥ 3॥
Mula Prakriti is the inanimate principle. Beginning with mahat are the seven (mahat, ego, and the five subtle elements), which are nature and changes. Those consisting of sixteen (the mind, the five senses, the five instruments of action, and the five gross elements) are just change. The Self is not nature nor change.
mūla root
prakṛtis nature
mūlaprakṛtis Mula Prakriti (the original root out of which matter or all apparent forms are evolved)
avikṛtis the inanimate principle
mahat mahat
ādī beginning (with mahat) beginning with mahat (the intellect)
prakṛti nature
vikṛti changes
(prakṛtivikṛtayas – prakṛti + vikṛtayas) nature and changes
sapta seven
dṛṣṭamanumānamāptavacanaṃ ca sarvapramāṇasiddhatvāt ।
trividhaṃ pramāṇamiṣṭaṃ prameyasiddhiḥ pramāṇāddhi ॥ 4॥
Perception, inference, and valid testimony are the source for establishing all correct knowledge. These three are the desired means to correct knowledge. Indeed, from correct knowledge is the attainment of correct knowledge of an object.
dṛṣṭam perception
anumānam inference
āptavacanam valid testimony
ca and
sarva all
pramāṇa knowledge
siddhatva establishing
trividham three kinds
pramāṇam means to correct knowledge
iṣṭam desired
prameya correct knowledge of an object
iṣṭam desired
prameya correct knowledge of an object
siddhi attainment (prameyasiddhis – attainment of correct knowledge of an object)
pramāṇāt from correct knowledge
hi indeed
