Salutations to the perceptor, Lokacarya, who is the son of Krishnapada, and the life giver to the soul bitten by the venemous snake in the form of the recurring cycle of births and deaths.
 

1. Êʺä®ß² ½£§Ò¡ÜÁ ½ªßºÊ¦Þ¥ßªÛ½©ßÇ §§Ü®§Üìë¹Ü¤ß¨Ê¦Þ¥ß¡½®ÒªÛ.

The soul aspiring for salvation (moksha) must acquire the knowledge of the three fundamental principles at the time of attaining salvation.

2. §§Ü®§Üìëªß®Ç - £Ô§ÜǪÛ, ó£Ô§ÜǪÛ, ö³Ü®ìÒªÛ.

The three fundamental principles are (1) sentient beings, (2) non-sentient beings and (3) the Lord.

3. £Ô§Ü¼§²Ý¡Ô±Ç - ô§Üªß¾®.

The expression 'sentient beings' refers to the individual souls.

4. ô§ÜªµÞ®Ìê©ªÛ - "¼£²ÝѼ£²ÝÑ ©ìªÛ©ìªßëÛ" ù²Ý¡Ô±©¥Õ½ë ½§½¸¨Û§ÜìÓë ª¨: ©Úìߦ - É§Ü§Ô ®Ó­º¦ªßëÛ, 󹥪ßëÛ, ô¨¨Û§ÜÌꩪßëÛ, ¨Ô§ÜëªßëÛ, óÆ®ßëÛ, ó®Üë¡Ü§ªßëÛ, ó£Ô¨Û§ëªßëÛ, ¨Ôì®ë®ªßëÛ, ¨ÔìÙ®Ó¡ßìªßëÛ, ¹Ü¤ß¨ß³ÜìëªßëÛ, ö³Ü®ìÒ¡ÜÁ ¨ÔëߪÛëªßëÛ, §ßìÙëªßëÛ ½³´ªßëÓÌ¡ÜÁªÛ.

The essential nature of the individual soul is that it is different from the body, sense organs, mind (or the internal organ of sense) the vital principle of breath and the (discriminating) intellect. It is not non-sentient. It is of the form bliss. It is eternal. It is atomic in size. It is not manifest (to the senses). It cannot be thought upon (as something like matter). It has no parts. It cannot undergo changes of state. It is the substratum of knowledge. It is controlled and supported by and subservient to the Lord.

5. ô§ÜªµÞ®Ìê©ªÛ - ½§¸ß§Ô®Ó­º¦ªß²©¥Õ¼ë²Ý? ù²Ý²Ó­Ü.

How can the individual soul be regarded as different from the body etc ?

6. ½§¸ß§Ô¡°Ü 'ù²ÝÒ¾¥ë ½§¸ß§Ô¡°Ü` ù²ÝÑ ô§Üªß®Ó­Ü ½®Ñ©¥ÛÅ§Ü ½§ß±ÛѾ¡ëßͪÛ, 'õ§ªÛ` ù²ÝÑ ½§ß±ÛѾ¡ëßͪÛ, ô§Üªß '¨ß²Ý` ù²ÝÑ ½§ß±ÛѾ¡ëßͪÛ, õ¾® - üÌ¡ß­Ü ½§ß±Û±Ó üÌ¡ß­Ü ½§ß±Û±ß¾ªëßͪÛ, ô§Üªß ù©Ú½©ßÇªÛ ½§ß±ÛѾ¡ëßͪÛ, õ¾® ©­®ß¾¡ëßͪÛ, ô§Üªß üÌ®²ß¾¡ëßͪÛ, ô§Üªß õ®±Û±Ó­Ü ®Ó­º¦¼²²ÝÑ ¼¡ß°Ü°½®ÆªÛ.

(The answer is This:) The body etc are designed as 'My body etc' They manifest as being different (from the individual soul). They are denoted by the word 'This' and the soul by the word 'I'. The body etc. manifest themselves at one time and they do not manifest themselves at other times. But the individual soul manifests itself at all times. They (i.e. the body etc.) are many in number, but the individual soul (connected with them) is only one. For all these reasons, the individual soul is to be accepted as distinct from these (i.e. the body etc.)

7. õ¨Û§ ˡܧԡСÜÁ¡Ü ¡¦Þ¦¯ÓΦ޽¥ëß¡ÔͪÛ, ³ßµÞ§ì ©­§Ü§ß½­ ô§Üªß ½§¸ß§Ô ®Ó­º¦²ß¡¡Ü ¡¥®²Ý.

Even though these reasonings may be found to be defective, the individual soul is proved to be distinct from the body etc. with the help of the scriptures.

8. 󹥪߾¡ëß®Ç - ¹Ü¤ß¨§Ü¾§¼ë߯ÓëÎªÛ §ß½² ½§ß±ÛѾ¡.

The statement that it is not non-sentient means that it manifests itself of its own accord without the aid of knowledge (i.e. that it is self-luminous).

9. ô¨¨Û§Ìꩪ߾¡ëß®Ç - µä¡ÌꩪßëÓ̡ܾ¡.

The words that it is of the form of bliss means that it is desirable by itself.

10. ÷¦ìÙ¨Û§®²Ý 'µä¡ªß¡ ÷±¢Ü¡Ô½²²Ý` ù²Ý¾¡ëß½­ µä¡Ìꩪߡ¡Ü¡¥®Ç.

This state of being desirable by itself is postulated because the man who wakes up from sleep states, 'I have slept happily'.

11. ¨Ô§Üëªß¾¡ëß®Ç ù©Ú½©ßÇʦޥ߾¡.

The word eternal refers to the existance at all times.

12. ù©Ú½©ßÇʦޥߡԭÜ, ¹Ü¨Ûªªì¦¢Ü¡Ð¦Þ¥ß ¡Ô±©¥Õ¼ë²Ý ? ù²Ý²Ó­Ü, ¹²Ýªªß®Ç - ½§¸µªÛ©¨Û§ªÛ ªì¦ªß®Ç - ½§¸®Ó½ëß¡ªÛ.

Here it may be asked, How can there be birth and death, if it (i.e. the individual soul) exists at all times? (Reply:) Birth means association with the body and death means dissociation from the body.

13. óÆ®²©¥Õ¼ë²Ý ? ù²Ý²Ó­Ü.

How can it (i.e. the individual soul) be considered as atomic in size.

14. ¸ÞÌ§ë ©Ú콧³§Ü§Ô­Ü¨Ô²ÝÑªÛ ÷§Ü¡ÜìªÓ§ÜÇ©Ú ½©ß®Ç ®Ì®§ß¼ª²ÝÑ ³ßµÞ§ìªÛ ¼£ß­Ü;¡ëß½­ ô§Üªß óƮߡ¡Ü¡¥®Ç.

(The reply is) The scriptures state that the individual soul has its seat in the heart, leaves and moves out and enters the heart. Hence the individual soul is proved to be atomic in size.

15. óÆ®ßëÛ ¸Þ̧ë§Ü§°®Ó½­ ¨Ô±ÛÁªß¡Ô­Ü ³ìÖ켪¢ÜÁ¼ªß¡Ü¡ µä¡Ç:¡Ü¡¢Ü¡¾° ɹӡܡÔì©¥Õ¼ë²Ý? ù²Ý²Ó­Ü.

It may  be asked, If the individual soul is atomic in size and remains within the heart, how can it experience pleasures and pain of the body?

16. ª¦Ó §Ü˪¦Ó §×©ß§Ô¡°Ü üìÓ¥§Ü§Ô½­ëÓÌ¡Ü¡, ©Ú쾩 ù¢ÜÁ¼ªß¡Ü¡ ®Üëß©Ó¡ÜÁªß½©ß½­, ¹Ü¤ß²ªÛ ù¢ÜÁ¼ªß¡Ü¡ ®Üëߩӡܾ¡ëß½­, ó®±Û¾± ɹӡܡ§Ü§¥Û¥Õ­Ü¾­.

(The reply is:) Gems, the sun, lamp etc. are located in one place, yet their rays spread in all directions. In the same manner, knowledge spreads everywhere (starting from the atomic individual soul). Therefore, there is no difficulty in (the soul) experiencing them (i.e. pleasures and pains of the body).

17. üÌ®²Ý ú¡¡ß­§Ü§Ô½­ 󽨡 ½§¸¢Ü¡¾°©Ú ©ìÓ¡Üì¸Ó¡Ü¡Ô±ÇªÛ ¹Ü¤ß¨®Üëß©Ú§Ôëß½­.

An individual soul can assume many bodies at the same time through pervasion by its attributive knowledge.

18. ó®Üë¡Ü§ªß¾¡ëß®Ç - ¡¥©¥ß§Ô¡¾° ¡Üì¸Ó¡Ü¡Ô± £ºäìߧԡ°ß­Ü ½§ß±Û±ß§Ô̡ܾ¡.

Its being unmanifest means its non-apprehension by the sense organs of sight etc. that can easily apprehend pots cloths etc.

19. ó£Ô¨Û§Üëªß¾¡ëß®Ç - ó£Ô§Ü½§ßÅ µ¹ß§×뼪²ÝÑ ¨Ô¾²¡Ü¡¼®ß¦Þ¦ß§Ô̡ܾ¡.

The statement that it cannot be thought of means that it is not possible to think of it (i.e. the individual soul) as belonging to the same class of non-sentient beings.

20. ¨Ôì®ë®ªß¾¡ëß®Ç ó®ë®µÊ§ßëªÓ²Ý±Ó¡Ü½¡ëÓ̡ܾ¡.

The statement that it has no parts means that it is not an aggregate of parts (but is made up solely of knowledge).

21. ¨ÔìÙ®Ó¡ßìªß¾¡ëß®Ç - ó£Ô§ÜÇ©Ú½©ß½­ ®Ó¡ìӡܾ¡ë²Ý±Ó¡Ü½¡ üÌ©¥Õ©Ú©¥Û¥Õ̡ܾ¡.

The statement that it cannot undergo changes of state means that it (always) remains in one state and does not undergo changes of state like non-sentient things.

22. õ©Ú©¥ÕëÓ̡ܾ¡ëß½­ - ³µÞ§ÜìªÛ, ó¡Ü¨Ô, ¹­ªÛ, ®ß§ªÛ, ô§©ªÛ ¼§ß¥¡Ü¡ªß²®±Û±ß­Ü ½£§Ô§Ü§­Ü, §¸Ó§Ü§­Ü, ¨¾²§Ü§­Ü, ½³ß´Ó©Ú©Ó§Ü§­Ü ¼£ëÛ¾¡¡ÜÁ ó½ëß¡ÜëªßëÓÌ¡ÜÁªÛ.

The individual soul is of this nature. Hence it cannot be cut by sharp instruments, nor burnt by fire, nor made wet by water, nor dried up by air, nor withered by the sun etc.

23. ôìÙ¸§ìÙ - ô§Üªß¾® ½§¸©ìӪߦªÛ ù²Ý±ßìÙ¡°Ü.

The Jains say that the individual soul is of the size of the body.

24. óÇ ³Ü̧ԮÓ̧ܧªÛ.

This statement is opposed to what is stated in the Vedas.

25. 󽨡 ½§¸¢Ü¡¾°©Ú ©ìÓ¡Üì¸Ó¡Ü¡Ô± ½ëß¡Ô¡°Ü µÞ®ÌꩧÜÇ¡ÜÁ ¾³§Ô­ÜëÊªÛ ®ÌªÛ.

It (i.e. the Jain view) cannot explain the essential nature of the yogins who assume many bodies.

26. ¹Ü¤ß¨ß³Üìëªß¾¡ëß®Ç - ¹Ü¤ß²§ÜÇ¡ÜÁ õÌ©Ú©Ó¥ªßëÓ̡ܾ¡.

The statement that it is the substratum of knowledge means that it is the place of the residence for knowledge.

27. ô§Üªß ¹Ü¤ß²§ÜÇ¡ÜÁ õÌ©Ú©Ó¥ªÓ²Ý±Ó¡Ü½¡ ¹Ü¤ß¨ªß§Üìªß¡Ô­Ü;

It may be said that the individual soul cannot be the substratum of knowledge, but is only knowledge.

28. '¨ß²Ý ó±ÓÎ` ù²ÝÑ ¼£ß­Ü­½®ÆªÛ, '¨ß²Ý ó±ÓëߨԲݽ±²Ý` ù²Ý²¡Üá¥ßÇ.

(Reply:) Then one must say 'Iam knowledge' and must not say 'I know'.

29. ¹Ü¤ß§ß ù²Ý±½©ß½§ - ¡ì٧ܧß, ½©ß¡Ü§ß ù²ÝÒªÓ¥ªÛ ¼£ß­Ü­Ó±Û±ßëÓ±ÛÑ.

Once it is said that it (i.e. the soul) is the knower, then it is also stated (by implication) that it (i.e. the soul) is also the agent of actions and the experiencer.

30. ¡ìÙ§Ü̧ܮ ½©ß¡Ü§Ü̧ܮ¢Ü¡°Ü ¹Ü¤ß¨ß®µÞ§ß ®Ó½³´¢Ü¡°ß¾¡ëß½­.

Because being the agent and experiencing are particular states of knowledge.

31. £Ô­ìÙ Á¦¢Ü¡Ð¡Ü½¡ ¡ìÙ§Ü̧ܮʰܰÇ, ô§ÜªßΡÜÁ õ­Ü¾­¼ë²Ý±ßìÙ¡°Ü.

Some (i.e. the Sankayas) say that agency belongs only to the gunas (i.e. sattva, rajas and tamas) and that it does not belong to the individual soul.

32. ó©Ú½©ßÇ õ®Ò¡ÜÁ ³ßµÞ§Ü쮳Ü뾧˪Û, ½©ß¡Ü§ÜÌ§Ü®ÊªÛ Á¾­ËªÛ.

In that case the liability to obey (the rules of conduct prescribed in) the scriptures and (the soul) being the experience (of pleasures and pains) will become meaningless.

33. µßªÛµßìÓ¡ ©Úì®Ü̧ܧԡ°Ó­Ü ¡ìÙ§Ü̧ܮªÛ µÞ®Ìê© ©Úìˡܧª²ÝÑ.

But in relation to wordly undertakings the agency (of the soul) does not arise from (its) essential nature.

34. Á¦µªÛµìÙ¡Ü¡¡Ü̧ªÛ.

It (i.e. such agency) is through association with the gunas.

35. ¡ìÙ§Ü̧ܮ¨Û§ß²Ý ö³Ü®ìߧרªÛ.

The agency (of the soul), indeed, is dependent on the Lord.

36. ¹Ü¤ß¨ß³Üìëªß¡Ô­Ü ³ßµÞ§Üì¢Ü¡°Ó½­ õ®¾² '¹Ü¤ß²ªÛ` ù²ÝÑ ¼£ß­Üͮ߼²²Ý? ù²Ý²Ó­Ü.

If it (i.e. the soul) is the substratum of knowledge, why is it stated in the scriptures that it is knowledge ?

37. ¹Ü¤ß²§Ü¾§ ¼ë߯ÓëÎªÛ §²Ý¾²ë±Ó¾¡ëßͪÛ, ¹Ü¤ß²ªÛ µßìé§Á¦ªßëÛ ¨ÔÌê©¡ §ìÙªªßëÓ̡ܾ¡ëßÍªÛ ¼£ß­Ü­Ó±ÛÑ.

(Reply:) It is so stated because, it (i.e. the soul) knows itself of its own accord without the help of the knowledge and because knowledge is its essential quality and defining attribute.

38. ¨ÔëߪÛëªß¾¡ëß®Ç - öµÞ®ìɧܧÜë§×¨ªß¡ ù­Ü­ß ®Üëß©ßì¢Ü¡ÐªÛ ÷¦Þ¥ßªÛ©¥ÕëÓ̡ܾ¡.

The statement that it (i.e. the individual soul) is controlled (by the Lord) means that all its activities are dependent on the will of the Lord.

39. §ßìÙëªß¾¡ëß®Ç - ó®Ò¾¥ë µÞ®Ìê© µ¢Ü¡­Ü©¢Ü¡¾° ¼ë߯Өۧ½©ßÇ §²Ý µ§Ü¾§ëӭܾ­ëߪ۩¥ÕëÓ̡ܾ¡.

The statement that the individual soul is supported by the Lord means that it ceases to be, apart from His will and essential nature.

40. ½³´ªß¾¡ëß®Ç - £¨Û§¨ Áµäª §ßªÛé­ß§Ô¡¾°©Ú½©ß½­ ó®Ò¡ÜÁ õ´Ý¥®Ó¨Ô½ëß¡ßìÙ¸ªßëÓ̡ܾ¡.

The statement that it (i.e. the individual soul) is subservient to the Lord means that, like sandal paste, flowers, betel leaves etc., it such as can be used by Him according to His desire.

41. õÇ§ß²Ý - ¡Ü̸ ½º§Üì ɧÜì ¡°§Üìߧԡ¾°©Ú½©ß½­ ©Ú̧¡Ü µÞ§Ô§ÜëߧԡСÜÁ ½ëß¡ÜëªßªÛ©¥ÕëÓ̡ܾ¡ë²Ý±Ó¡Ü½¡ ³ìÖìªÛ½©ß½­ ó®±ÛÑ¡ÜÁ ó½ëß¡ÜëªßëÓ̡ܾ¡.

The (subservience) is not like that of houses, land, sons and wife that can among other things, exist independently (and can also be known independently); but it is like that of the body incapable of these things; (i.e. existing and being known independently).

42. ô§ÜªµÞ®Ìê©¨Û§ß²Ý - ©§Ü§ ʡܧ ¨Ô§Üë Ì꽩¦ Êê²ÝÑ©¥Õ©Ú©¥Û¥ÕÌ¡ÜÁªÛ.

The essential nature of the individual souls is of three kinds, namely, the bound, the freed and the eternal (i.e. the eternally free and omniscient).

43. ©§Ü§¼ì²Ý¡Ô±Ç - µªÛµìÓ¡¾°.

The bound are those involved in the cycle of births and deaths.

44. ʡܧ¼ì²Ý¡Ô±Ç - µªµß쵪۩¨Û§ ª±Û±®ìÙ¡¾°.

The freed are those that are released from the association with the cycle of births and deaths.

45. ¨Ô§Üë¼ì²Ý¡Ô±Ç - üÌ ¨ßÐªÛ µªÛµßìÓëߧ ½³´½³´ß³¨ß§Ô¡¾°,

The eternals are, like Adisesha, Vishvaksena and others (such as Garuda) who have never been in the cycle of births and deaths.

46. ¹­§ÜÇ¡ÜÁ ó¡Ü¨ÔµªÛµÞÌ´Ý¥ µÞ§ß­Ö £ªÛµìÙ¡Ü¡§Ü§ß½­ ü°´Ý¦Þ볩ڧߧԡЦޥߡԱߩڽ©ß½­, ô§ÜªßΡÜÁ ó£Ô§Ü µªÛ©¨Û§§Ü§ß½­ ó®Ó§Üëß ¡ìÙª®ßµ¨ß Ì£Ô¡°Ü ÷¦Þ¥ß¡Ô±².

Water (which is cool by itself acquires) heat and sound by its contact with a vessel associated with fire. Similarly, the individual soul becomes subject to ignorence, karma, impressed tendency and taste, due to its association with the non-sentient thing (i.e. matter).

47. ó£Ô§ÜÇ¡Ü¡¯Ó¨Û§®ß½± ó®Ó§Üëߧԡ°Ü ¡¯ÓËªÛ ù²Ý©ìÙ¡°Ü.

They state that ignorence etc. will disappear altogether only when there is dissociation from the non-sentient thing (i.e. matter)

48. õªÛÊê²ÝÑªÛ §²Ó§Ü§²Ó½ë ó¨¨Û§ªßëÓÌ¡ÜÁªÛ.

Every one of these three (varieties of individual souls) is infinite in number.

49. £Ô­ìÙ 'ô§Üª½©§ªÓ­Ü¾­, ú¡ß§Üªß½®Ë°Ü°Ç` ù²Ý±ßìÙ¡°Ü.

Some (i.e. the Advaitins) state thus: there is no distinction among the souls, there is only one soul.

50. ó¨Û§ ©º§Ü§Ô­Ü üÌ®²Ý µä¡Ô¡Ü¡Ôì ¡ß­§Ü§Ô½­ ½®½±¼ëßÌ®²Ý Ç:¡Ü¡Ô¡Ü¡¡Ü á¥ßÇ.

If this view is accepted, then, when one enjoys pleasure, another should not feel pain.

51. óÇ ½§¸ ½©§§Ü§ß½­ ù²Ý²Ó­Ü.

It may be stated that this is possible because there are distinctions among the bodies.

52. ¼µ°©ìÓ ³ìÖì§Ü§ÔÍªÛ óÇ ¡ß¦½®ÆªÛ.

(Reply:) It (i.e. the distinction of experiences on account of that of the bodies) should be seen also in the  (many) bodies of Saubhari.

53. üÌ®²Ý µªÛµìӡܾ¡ËªÛ, üÌ®²Ý ʡܧ²ß¾¡ËªÛ, üÌ®²Ý ³Ó´Ýë²ß¾¡ËªÛ, üÌ®²Ý ô£ßìÙë²ß¾¡ËªÛ á¥ßÇ.

Further, these things are not possible, namely, that one is thrown in to the cycle of births and deaths, that one attains salvation, that one becomes a disciple and that one becomes a teacher.

54. ®Ó´ª µÞÌ´Ý¥ÕËªÛ á¥ßÇ.

Unequal creations also (such as that of gods, men beasts etc. of the happy and the miserable etc) is not possible (in that case).

55. ô§Üª½©§ªÛ ¼£ß­ÜÍ¡Ô± ³Ü̧ԽëßÅªÛ ®Ó½ìߧԡÜÁªÛ.

This also contradicts the scriptural statements that mention the distinction among the souls.

56. ³ÜÌ§Ô ü°©ß§Ô¡½©§§Ü¾§£Û ¼£ß­ÜÍ¡Ô±¼§²Ý²¼®ß¦Þ¦ßÇ.

It is not right to state that the scriptures mentions only the differences due to the limiting adjuncts.

57. ½ªßº§¾³ëÓÍªÛ ½©§ªÛ ÷¦Þ¥ß¾¡ëß½­.

Because differences persists in the state of salvation also.

58. ó©Ú½©ßÇ ½§®ªÈ´ÝëߧԽ©§ÊªÛ, ¡ßª¡Ü½ìß§ß§Ô ½©§ÊªÛ ¡¯Ó¨ÛÇ, ô§Üªß¡Ü¡°Ü µÞ®Ìê©ªÛ ó§Üë¨Û§ªÛ µªªßëÛ, üÌ©¥ÕëßͪÛ, ½©§¤Ý¼£ß­Ü­¼®ß¦Þ¦ß§©¥Õ ëǪ́ۧ½§ëß¡ÔͪÛ;

Then in that state of salvation there cannot be say differences as between men an gods etc, differences as between anger and desire etc. The essential nature of all the individual souls will remain extremely similar so that no difference of any kind can be spoken about. Even so ...

59. ©ìӪߦʪÛ, ù¾¥ËªÛ, ô¡ßìÊªÛ ü§Ü§ÔÌ¡Ü¡Ô±-¼©ß±ÛÁ¥¢Ü¡°Ü, ì§Ü¨¢Ü¡°Ü, ®ÜìÖ¸Ó¡°Ü ¼§ß¥¡Ü¡ªß² ®±Û±Ó±ÛÁ ½©§Ê¦Þ¥ß¡Ô±ß©Ú½©ß½­ µÞ®Ìê© ½©§ÊªÛ µÓ§Ü§ªÛ.

Just as gold jars, gems and grains of rice, which have the same size, weight and form have distinctions, the distinction among the essential natures (of the relased souls) is established.

60. ô¾¡ëß­Ü ô§Üª½©§ªÛ ¼¡ß°Ü°½®ÆªÛ.

Therefore, the differences among the individual souls have to be accepted.

61. õ©Ú½©ßÇ õ®ì١СÜÁ ­º¦ªÛ ½³´§Ü®§Ü½§ß½¥ á¥Õ² ¹Ü¤ß§Ü̧ܮªÛ.

Now, their characterizing attribute is this, namely, that they are knowers, while being subservient (to the Lord).

62. õ®ìÙ¡ð¾¥ë ¹Ü¤ß¨¨Û§ß²Ý - µÞ®Ìꩪ۽©ß½­ ¨Ô§Üë§Üì®ÜëªßëÛ, 󹥪ßëÛ ô¨¨Û§ÌꩪßëÓÌ¡ÜÁªÛ.

The knowledge possesed by them is indeed, an eternal substance which is not non-luminous and is of the form bliss.

63. ô²ß­Ü ¹Ü¤ß¨§ÜÇ¡ÜÁ µÞ®ÌꩧÜÇ¡ÜÁªÛ ®ß£Ô¼ë²Ý¼²²Ý²Ó­Ü;

Then, what is the difference between (attributive) knowledge and the essential nature (of the soul)?

64. µÞ®Ìê©ªÛ - §ìÙªÓëßëÛ, µÞ¢Ü½¡ß£®Ó¡ßµ¢Ü¡Ð¡ÜÁ ó½ëß¡ÜëªßëÛ, §²Ý¾²¼ë߯Өۧ®±Û¾± ©Úì¡ß³Ó©Ú©Óëߪ½­ §²¡ÜÁ §ß²Ý ©Úì¡ß³Ó¡Ü¡¡Ü¡¥®§ßëÛ, óÆ®ßëÓÌ¡ÜÁªÛ; ¹Ü¤ß¨ªÛ-§ìÙªªßëÛ, µ¢Ü½¡ß£ ®Ó¡ßµ¢Ü¡Ð¡ÜÁ ½ëß¡ÜëªßëÛ, §²Ý¾²¼ë߯Өۧ®±Û¾± ©Úì¡ß³Ó©Ú©Ó¡Ü¡¡Ü ¡¥®§ßëÛ, §²¡ÜÁ §ß²Ý ©Úì¡ß³Óëß½§ ô§ÜªßΡÜÁ ©Úì¡ß³Ó¡Ü¡¡Ü¡¥®§ßëÛ, ®ÓÉ®ßëÓÌ¡ÜÁªÛ.

(Reply:) The essential nature of the soul is that of being the possesser of attributes. It is incapable of undergoing changesof expansion and contraction. It is self-luminous, while at the same time does not reveal anything other than itself. It is atomic in size. Knowledge assumes the character of an attribute. It is capable of contraction and expansion. It reveals objects other than itself. It is not self-luminous,but it reveals itself to the soul. It is infinite in size.

65. ó§Ô­Ü £Ô­Ì¾¥ë ¹Ü¤ß¨ªÛ ù©Ú½©ßÇªÛ ®ÓÉ®ßëÓÌ¡ÜÁªÛ; £Ô­Ì¾¥ë ¹Ü¤ß¨ªÛ ù©Ú½©ßÇªÛ ó®ÓÉ®ßëÓÌ¡ÜÁªÛ; £Ô­Ì¾¥ë ¹Ü¤ß¨ªÛ üÌ ¡ß­Ü ó®ÓÉ®ßëÛ, üÌ¡ß­Ü ®ÓÉ®ßëÓÌ¡ÜÁªÛ.

In regard to this, the knowledge of some (i.e. the eternally free) remains infinite in size at all times, the knowledge of some others, (i.e. those bound to the cycle of births and deaths) is not infinite at any time; the knowledge of some others still, (i.e. those who attain salvation), is infinite at some times and not inifinite at other times.

66. ¹Ü¤ß¨ªÛ-¨Ô§Üëªß¡Ô­Ü 'ù²¡ÜÁ ¹Ü¤ß¨ªÛ ©Ó±¨Û§Ç ¨³Ó§Ü§Ç` ù²Ý¡Ô±©¥Õ¼ë²Ý? ù²Ý²Ó­Ü.

If knowledge is eternal, how can it be said 'Knowledge is produced from me and knowledge is destroyed by me" ?

67. õ¨Û§ÜìÓë §Ü®ßìß ©ÚìµìÓ§ÜÇ ®Ó´ë²Ý¡¾° ¡Üì¸Ó©Ú©Ç, ªÖЮ§ß¾¡ëß½­ ó©Ú©¥Õ ¼£ß­Ü­¡ÜÁ¾±ëӭܾ­.

(Reply:) Knowledge apprehends and refrains from apprehending all subjects of sense through sense organs. Therefore no mistake arises, if statements of that kind (as in previous paragraph) are made.

68. õÇ§ß²Ý ú¡ªßëÓÌ¡Ü¡£Û¼£ëÛ½§ ¨ß¨ß®ßëÛ§Ü ½§ß±ÛÑ¡Ô±Ç - ©Úìµì¦½©§§Ü§ß½­.

This knowledge is only one, yet it appears many, on account of its expansion taking place in many different forms (through the different senses).

69. §Üì®Üëªß²©¥Õ¼ë²Ý? ù²Ý²Ó­Ü.

How is that (attributive) knowledge is included among substances ?

70. ¡ÜìÓëßÁ¦¢Ü¡Ð¡ÜÁ ô³ÜìëªßëÛ, 󹥪ßëÛ, ô¨¨Û§ÌꩪßëÓ̡ܾ¡ëß½­, §Üì®Üëªß¡¡Ü¡¥®Ç.

(Reply:) It happens to be a substance, because it is the support of activities and qualities and is not non-luminous.

71. ó¹¥ªß¡Ô­Ü µä´ä©Ú§Ô Êêì٣ۣߧԡ°Ó­Ü ½§ß±Û±½®¦Þ¥ß½®ß? ù²Ý²Ó­Ü.

If it is not non-luminous, should it not manifest itself in deep (dreamless) sleep, swoon etc. ?

72. ©Úìµì¦ªÓ­Ü­ß¾ªëß½­ ½§ß±Û±ßÇ.

(Reply:) It does not manifest itself as it does not spread (then).

73. ô¨¨Û§Ìꩪ߾¡ëß®Ç - ¹Ü¤ß¨ªÛ ©Úì¡ß³Ó¡ÜÁªÛ½©ßÇ óÈá­ªßëÓ̡ܾ¡.

The statement that it is of the form of bliss means that at the time of manifestation of knowledge it appears desirable.

74. ®Ó´³µÞ§Üìߧԡ¾°¡Ü ¡ß¥ÛŪ۽©ßÇ ©Úì§Ôá­ªßëÓ̡ܾ¡¡ÜÁ ó¥Õ-½§¸ß§Üª ©Úìªß§Ô¡°Ü.

When poison and weapons are apprehended, this (knowledge) becomes undesirable: illusions such as that which mistakes the body for the individual soul are responsible for it (i.e. knowledge apprearing undesirable).

75. ö³Ü®ìߧܪ¡ªß¾¡ëß½­ ù­Ü­ß©Ú ©§ßì٧ܧ¢Ü¡Ð¡ÜÁªÛ ôÈá­Ü뽪 µÞ®©ß®ªÛ; ©ÚìߧÔá­ÜëªÛ ®¨Û½§±Ó.

All substances have the Lord for their soul. Therefore, being desirable alone is their essential nature; being undesirable is an accidental superimposition.

76. ª±Û¾± ôÈá­ÜëªÛ µÞ®ß©ß®Ó¡ªß¡Ô­Ü. ü̮ҡÜÁ üÌ¡ß­Ü ýìÓ¥§Ü§Ô½­ óÈ᭢ܡ°ß² £¨Û§¨Áµäªß§Ô¡°Ü, ½§³ß¨Û§½ì ¡ß­ß¨Û§½ì - õ®²Ý§²¡ÜÁªÛ, ó§Ü½§³§Ü§Ô½­ ó¡Ü¡ß­§Ü§Ô½­ ½®½± ü̮ҡÜÁªÛ ©Úì§Ô᭢ܡ°ß¡¡Ü á¥ßÇ.

If any of other desirableness (than that which is due to the Lord being the soul of all) is (their) essential nature, than sandal, flowers etc. that happen to be desirable to one person at a particular time and at a particular place should not be undesirable to him at a different time and different place or to a different person at the same time and at the same place.
 

77. ó£Ô§ÜÇ - ¹Ü¤ß¨³í¨ÛëªßëÛ, ®Ó¡ßìßµÞ©§ªßëÓÌ¡ÜÁªÛ.

The non-sentient things are devoid of knowledge and are basis for changes of state.

78. õÇ ³ä§Ü§µ§Ü®¼ª²ÝѪÛ, ªÓ³Ü쵧ܮ¼ª²ÝѪÛ, µ§Ü®³í¨Û뼪²ÝÑªÛ §ÜìÓ®Ó§ªÛ.

This is of three kinds, namely, that which is pure sattva, that which is mixed sattva and that which is devoid completely of sattva.

79. õ§Ô­Ü ³ä§Ü§µ§Ü®ªß®Ç - ì¹µÞ§ªµÞµä¡Ü¡°Ü ¡­£ß½§ ½¡®­ µ§Ü®ªßëÛ, ¨Ô§ÜëªßëÛ, ¹Ü¤ß¨ß¨¨Û§ ¹¨¡ªßëÛ, ¡ìÙª§Ü§ß­²Ý±Ó¡Ü½¡ ½¡®­ ©¡®§Ô£Û¾£ëß½­ ®Óªß¨, ½¡ßÉì, ª¦Þ¥©, ©ÚìߵߧߧÔÌ꽩¦ ©ìÓ²ªÓ¡Ü¡¡Ü¡¥®§ßëÛ, ¨Ô쮧ԡܡ ½§½¹ßÌꩪßëÛ, ¨Ô§ÜëʡܧìßÍªÛ ö³Ü®ì²ßÍªÛ ©ìÓ£Û½£§Ô¡Ü¡®ìÓ§ßëÛ, ó§Üë§ÜɧªßëÓÌ©Ú©¼§ß²ÝÑ.

Of these, pure sattva is sattva alone, free from admixture with rajas and tamas. It is eternal. It produces knowledge and bliss. It eveloves into terraces, towers, halls and mansions etc only through the will of the Lord and not through karma. It is of the form of limited bliss. It cannot be measured even by the eternally free and the emancipated souls by the Lord. It is exceedingly wonderfull.

80. õ§Ü¾§£Û£Ô­ìÙ ¹¥¼ª²Ý©ßìÙ¡°Ü; £Ô­ìÙ ó¹¥¼ª²Ý©ßìÙ¡°Ü.

Some say that this is non-luminous. Others say that it is luminous.

81. 󹥪߲½©ßÇ - ¨Ô§ÜëìÙ¡ÜÁªÛ, ʡܧìÙ¡ÜÁªÛ. ö³Ü®ìÒ¡ÜÁªÛ, ¹Ü¤ß¨§Ü¾§ ¼ë߯ÓëÎªÛ ½§ß±ÛѪÛ.

If it is luminous, then it mush manifest itself, without the help of knowledge,to the eternally free and the emancipated souls and the Lord.

82. µªÛµßìӡСÜÁ§Ü ½§ß±Û±ßÇ.

But it does not manifest itself to those who are in the circuit of births and deaths.

83. ô§Üªß®ÓͪÛ, ¹Ü¤ß¨§Ü§ÔÍªÛ ©Ó¨Û¨ªß²©¥Õ¼ë²Ý? ù²Ý²Ó­Ü.

How is it different from the individual soul and from knowledge?

84. '¨ß²Ý` ù²ÝÑ ½§ß±Û±ß¾ªëßͪÛ, ³ìÖì¢Ü¡°ßëÛ©Ú ©ìÓ¦ªÓ¡Ü¾¡ëßͪÛ, ®Ó´ë¢Ü¡¾°¼ë߯ÓëÎªÛ §ß½² ½§ß±ÛѾ¡ëßͪÛ, ³©Ú§ µÞ©ìٳߧԡЦޥ߾¡ëßÍªÛ ©Ó¨Û¨ªß¡¡Ü¡¥®Ç.

It is different because (i) it does not manifest itself as 'I' (unlike the soul); (ii) it eveloves into bodies etc. (unlike the soul); (iii) It manifests itself of its own accord, without the help of other objects (unlike knowledge); and (iv) it produces sound, touch etc. (unlike knowledge).

85. ªÓ³Üì µ§Ü®ªß®Ç - µ§Ü® ì¹µÞ §ªµÞµä¡Ü¡°Ü Êê²Ý½±ßÅ¢Üá¥Õ ©§Ü§½£§¨Ì¾¥ë ¹Ü¤ß¨ß¨¨Û§¢Ü¡Ð¡ÜÁ§Ü §Ô½ìߧß롪ßëÛ, ®Ó©ìÖ§¹Ü¤ß¨ªßëÛ, ¨Ô§ÜëªßëÛ, ö³Ü®ìÒ¡ÜÁ ¡Üì֥ߩìÓ¡ìªßëÛ, ©Ú콧³½©§§Ü§ßͪÛ, ¡ß­½©§§Ü§ßÍªÛ µ§Ü̳ªß˪Û, ®Óµ§Ü̳ªß˪ÓÌ¡ÜÁªÛ ®Ó¡ßì¢Ü¡¾° ÷¦Þ¥ß¡Ü¡¡Ü ¡¥®§ßëÛ '©Úì¡Ü̧Ô-ó®Ó§Ü¾ë-ªß¾ë` ù²Ý¡Ô± ½©ìÙ¡¾° ÷¾¥§Ü§ßëÓÌ¡ÜÁªÛ ó£Ô§Ü®Ó½³´ªÛ.

Mixed sattva is particular kind of non-sentient thing which goes by the names of prakriti, avidyA and mAyA. It is a mixture of all the three of sattva, rajas and tamas. It is the screen that veils the knowledge and bliss of bound souls. It produces perverse knowledge. It is eternal. It is an instrument for the sports of the Lord. It undergoes homogeneous and hetrogeneous changes at different times and in different places.

86. ©Úì¡Ü̧Լë²Ý¡Ô±Ç - ®Ó¡ßì¢Ü¡¾°©Ú ©Ó±©Ú©Ó¡Ü¾¡ëß½­; ó®Ó§Ü¾ë ù²Ý¡Ô±Ç - ¹Ü¤ß¨®Ó½ìߧÔëß¾¡ëß½­; ªß¾ë ù²Ý¡Ô±Ç - ®Ó£Ô§Üì µÞÌ´Ý¥Õ¾ë©Ú ©¦Þƾ¡ëß½­.

It is called prakriti (or umnodified cause), as it produces various changes of state. It is called avidyA (or ignorance), as it is opposed to knowledge. It is called mAyA (or wonder) as it produces variegated forms of creation.

87. õÇ§ß²Ý "¼©ß¢Ü¾¡ªÛÉ­ÒªÛ ¼©ß±Ó¾ë¨ÛÇªÛ ¡Ì½ª¨Û§ÔìÓë ¾ªªÛé§ªÛ õ¢Ü¡Ô®ÜÎëÓ½ìëÛ ©Óì¡ÔÌ§Ô ªß²ß¢Ü¡ß쪲¢Ü¡½°" ù²Ý¡Ô±©¥Õ½ë, õÌ©§ÜǨßÍ §§Ü®ªßëÓÌ¡ÜÁªÛ.

It consists of twentyfour principles as stated (in tiruvaymozi) thus: "The five potent objects of sense, the five sense organs of knowledge, the five organs of action, the five elements, mahat, akankAra and manas.

88. õ§Ô­Ü ©Ú짪§§Ü®ªÛ - ©Úì¡Ü̧Ô.

Of these the first principle is Prakriti.

89. õÇ ó®Ó©¡Ü§ §ªµÞ¼µ²ÝѪÛ, ®Ó©¡Ü§ §ªµÞ¼µ²ÝѪÛ, óºì¼ª²ÝÑªÛ £Ô­ ó®µÞ¾§¡¾° ÷¾¥§Ü§ßëÓÌ¡ÜÁªÛ.

It possesses certain states, such as avibhakta-tamas, vibhakta-tamas and akshara.

90. õ§Ô­Ü ¨Ô²ÝÑªÛ Á¦¾®´ªÛë§Ü§ß½­ ª¸§ß§Ô®Ó¡ßì¢Ü¡°Ü ©Ó±¡ÜÁªÛ.

From this arise the various modifications of mahat etc. through inequality among the three gunas.

91. Á¦¢Ü¡°ß¡Ô±² - µ§Ü®-ì¹µÞ-§ªµÞµä¡Ü¡°Ü.

The gunas are sattva , rajas and tamas.

92. õ¾® ©Úì¡Ü̧ԡÜÁ µÞ®Ìê©ßÈ©¨Û§Ô¡°ß² µÞ®©ß®¢Ü¡°ßëÛ, ©Úì¡Ü̧Ü뮵޾§ëÓ­Ü óȧÜ駢ܡ°ßëÛ, ®Ó¡ß짾³ëÓ­Ü ÷§Ü駢ܡ°ßëÓÌ¡ÜÁªÛ.

They constitute attributes arising from the essential nature of prakriti. They do not manifest themelves in the state of (mUla) prakriti. They arise, when changes of state are undergone.

93. µ§Ü®ªÛ - ¹Ü¤ß¨ µä¡¢Ü¡¾°ËªÛ ÷©ë µ¢Ü¡§Ü¾§ËªÛ ©Ó±©Ú©Ó¡ÜÁªÛ.

Sattva produces knowledge and pelasure and also bind love for both.

94. ì¹µÞµä - ìß¡§ÜÌ´¦ß µ¢Ü¡¢Ü¡¾°ËªÛ, ¡ìÙªµ¢Ü¡§Ü¾§ËªÛ ©Ó±©Ú©Ó¡ÜÁªÛ.

Rajas produces attachment to sexual desire, and also attachment to desire for objects of the senses.

95. §ªµÞµä - ®Ó©ìÖ§¹Ü¤ß¨§Ü¾§ËªÛ, 󨮧ߨ§Ü¾§ËªÛ, ô­µÞë§Ü¾§ËªÛ, ¨Ô§Ü¾ì¾ëËªÛ ©Ó±©Ú©Ó¡ÜÁªÛ.

Tamas produces perverse knowledge, inattentiveness, laziness and sleep.

96. õ¾® µª¢Ü¡°ß²½©ßÇ - ®Ó¡ßì¢Ü¡°Ü µª¢Ü¡ÐªßëÛ, óµÞ©´Ý¥¢Ü¡ÐªßëÛ õÌ¡ÜÁªÛ; ®Ó´ë¢Ü¡°ß² ½©ßÇ-®Ó¡ßì¢Ü¡°Ü ®Ó´ª¢Ü¡ÐªßëÛ, µÞ©´Ý¥¢Ü¡ÐªßëÛ õÌ¡ÜÁªÛ.

When these (attributes) are in equal proportions, their transformations are also in equal proportions. When they are in unequal proportions, their transformations contain them in unequal proportions, and become manifest (to perception and inference).

97. ®Ó´ª ®Ó¡ßì¢Ü¡°Ó­Ü ©Ú짪®Ó¡ßìªÛ - ª¸ß¨Û.

Of  the unequal transformations, the first is mahat.

98. õÇ-µß§Ü®Ó¡ªÛ, ìß¹µªÛ, §ßªµªÛ ù²ÝÑ §ÜìÓ®Ó§ªßëÛ, ó§Ü뮵ßë ¹¨¡ªßëÛ õÌ¡ÜÁªÛ.

This (mahat) is of three kinds, namely, sAtvika, rAjasa and tAmasa and it produces the power of determination.

99. õ§Ô­Ü ¨Ô²ÝÑªÛ - ¾®¡ßìÓ¡ªÛ, ¾§¹µªÛ, é§ß§Ô ù²ÝÑ §ÜìÓ®Ó§ªß² ó¸¢Ü¡ßìªÛ ©Ó±¡ÜÁªÛ.

From this arise the three kinds of ahankAra, namely vaikArika, taijasa and bhUtAdi.

100 ó¸¢Ü¡ßìªÛ - ó©Óªß¨ ½¸Ç®ßëÓÌ¡ÜÁªÛ.

AhankAra is the cause of egotism.

101 õ§Ô­Ü ¾®¡ßìÓ¡§Ü§Ô­Ü ¨Ô²ÝÑªÛ '³Ü½ìߧÜì §Ü®¡Ü £ºäìÙ ¹Ó¸Þ®ß ¡Üìߦ¢Ü¡°Ü` ù²Ý¡Ô± ¹Ü¤ß½¨¨Û§ÜìÓë¢Ü¡¾°¨ÛÇªÛ '®ß¡Ü ©ß¦Ó ©ß§ ©ßë⩵ާ¢Ü¡°Ü` ù²Ý¡Ô± ¡ìÙ½ª¨Û§ÜìÓë¢Ü¡¾°¨ÛÇªÛ ª¨µÞµäªÛ ô¡Ô± ©§Ô¼²ßÌ õ¨Û§ÜìÓë¢Ü¡ÐªÛ ©Ó±¡ÜÁªÛ.

From the vaikArikA among them (i.e. the forms of ahankAra) are produced the eleven sense organs, namely the five organs of knowledge consisting of the ear, skin, eye, tongue, and nose, the five organs of action consisting of voice, hands, legs, the organ of generation and the organs of excretion, and the manas (or the faculty of attention).

102 é§ß§ÔëÓ­Ü ¨Ô²ÝÑªÛ ³©§§¨Ûªß§Ü¾ì ©Ó±¡ÜÁªÛ, õ§Ô­Ü ¨Ô²ÝÑªÛ ô¡ß³ÊªÛ, µÞ©ìÙ³§¨Ûªß§Ü¾ìËªÛ ©Ó±¡ÜÁªÛ, õ§Ô­Ü ¨Ô²ÝÑªÛ ®ßËΪÛ, Ìꩧ¨Ûªß§Ü¾ì ©Ó±¡ÜÁªÛ, õ§Ô­Ü ¨Ô²ÝÑªÛ ½§¹µÞµäªÛ, 쵧¨Ûªß§Ü¾ìËªÛ ©Ó±¡ÜÁªÛ, õ§Ô­Ü ¨Ô²ÝÑªÛ ó©ÚɪÛ, ¡¨Û§ §¨Ûªß§Ü¾ìËªÛ ©Ó±¡ÜÁªÛ, õ§Ô­Ü ¨Ô²ÝÑªÛ ©ÚÌ§Ô®Ó ©Ó±¡ÜÁªÛ.

From the bhUtAdi is originated the subtle base of sound. From this arise the spatial ether and the subtle base of touch. From this arise air and subtle base of form. From this arise fire and subtle base of taste. From this arise water and subtle base of odour. From this arises the earth.

103 µÞ©ìÙ³ §¨Ûªß§Ü¾ì ¼§ß¥¡Ü¡ªß² ¨ßÍ §¨Ûªß§Ü¾ì¡ÐªÛ - ô¡ß³ªÛ ¼§ß¥¡Ü¡ªß² ¨ßÍ é§¢Ü¡Ð¡ÜÁªÛ ¡ßìÙëªßëÛ, ®ß˼§ß¥¡Ü¡ªß² ¨ßÍ é§¢Ü¡Ð¡ÜÁªÛ ¡ß즪ßëÛ õÌ¡ÜÁªÛ ù²ÝÑ¤Ý ¼£ß­ÜÍ®ìÙ¡°Ü.

It is also stated that the four subtle bases beginning from the subtle base of touch are the effects produced from the four elements beginning with the spatial ether and that they are the causes that produce the four elements beginning with air.

104 §¨Ûªß§Üì¢Ü¡°ß®² - 駢ܡ°ÓÒ¾¥ë µíºÞªß®µÞ¾§¡°Ü.

The subtle bases are the subtle states of the elements.

105 ª±Û¾± õì¦ÞÅªÛ ó¸¢Ü¡ßìÊªÛ µÞ®¡ßìÙë¢Ü¡¾°©Ú ©Ó±©Ú©Ó¡ÜÁªÛ½©ßÇ, ìß¹µß¸¢Ü¡ßìªÛ µ¸¡ßìÓëßëÓÌ¡ÜÁªÛ.

When the other two ahankArAs (namely the sAttvika and tAmasa varieties) produce effects, the rAjasa ahankArA takes the place of an auxiliary cause (i.e. like water to a seed or like wind to fire).

106 £ß§Ü®Ó¡ß¸¢Ü¡ßìªÛ - ³©Ú§§¨Ûªß§Üìß§Ô ©¤Ý£¡§Ü¾§ËªÛ ó¾¥½® µ¸¡ßìÓëßëܼۡ¡ß¦ÞÅ, ³Ü½ìߧÜìß§Ô ¹Ü¤ß½¨¨Û§ÜìÓë¢Ü¡¾° ¨Û¾§ËªÛ µÞÌ´Ý¥Õ¡ÜÁªÛ; §§Üµ¸¡Ü̧ªßëܼۡ¡ß¦ÞÅ ®ß¡ß§Ô ¡ìÙ½ª¨Û§ÜìÓë¢Ü¡¾°¨Û¾§ËªÛ £ÛÌ´Ý¥Õ¡ÜÁªÛ; õ®±Û¾±¼ë߯Óë§Ü §ß½² ª¨µÞ¾µ µÞÌ´Ý¥Õ¡ÜÁ¼ª²ÝÑ¤Ý ¼£ß­ÜÍ®ìÙ¡Ü¡°Ü.

The ahankArA of the sAttvika type creates the five sense organs of knowledge, namely, the ear etc. with the aid respectively of the five subtle bases beginning with sound. It also originates the five organs of action beginning with voice with their aid (i.e. the aid of the organs of hearing etc.) They also state that it creates by itself and without these, manas.

107 £Ô­ìÙ õ¨Û§ÜìÓë¢Ü¡°Ó½­ £Ô­®±Û¾± 駡ßìÙëªÛ ù²Ý±ßìÙ¡°Ü.

Some (like the NaiyAyikas) state that some among the sense organs are the effects produced by the elements.

108 óÇ ³ßµÞ§Üì®Ó̧ܧªÛ

This is opposed to the scriptures.

109 駢ܡ°Ü ô©Úëß롢ܡ°Ó§Ü§¾²

The elements are only their nourishing support, and that is all the explanation.

110 õ¾® ª¦¾­ËªÛ á¥Õ²­­Ü­Ç ¡ßìÙë¡ìª­Ü­ß¾ªëß½­, ª¦Þ¾¦ËªÛ, ª¦¾­ËªÛ ¨×¾ìË¤Ý ½£ßìÙ§ÜÇ üÌ §Üì®Üëªß¡Ü¡Ô£Û îìÓŮ߾ì©Ú½©ß½­, ö³Ü®ì²Ý - õ®±Û¾±¼ë­Ü­ßªÛ §²Ý²Ó½­ ½£ìÙ§ÜÇ üÌ ó¦Þ¥ªß¡Ü¡Ô, óÇ¡ÜÁ°Ü½° £ÇìÙÊ¡¾² µÞ̴ݥէܧÌЪÛ.

Effects are not produced without the combination of these. Hence as clay, sand and water are mixed together and made into a compound substance and a wall is built (out of that), in the same manner the Lord mixes all of them and creates the egg-shaped universe and in it he creates the four-faced (Brahma).

111 ó¦Þ¥§Ü¾§ËªÛ ó¦Þ¥¡ß즢ܡ¾°ËªÛ §ß½²Ë¦Þ¥ß¡ÜÁªÛ; ó¦Þ¥§ÜÇ¡ÜÁ¥Û©¥Û¥ ®µÞÇ¡Ü¡¾°£Û ½£§¨ìÙ¡ÜÁ ó¨Û§ìÙëߪÓëßëÛ ¨Ô²ÝÑ ÷¦Þ¥ß¡ÜÁªÛ.

He creates the egg-shaped universe and the various causes of the egg-shaped universe. He creates all objects within the egg-shaped universe by remaining the internal ruler of all souls.

112 ó¦Þ¥¢Ü¡°Ü§ß²Ý 󽲡¢Ü¡°ßëÛ, ©§Ô²ßÍ ½­ß¡¢Ü¡½­ß½¥á¥Õ ü²ÝѼ¡ß²ÝÑ ©§Ô±ÛѪ¥¢Ü¡°ß² úÏ ô®ì¦¢Ü¡°ßÍªÛ ã¯©Ú©¥ÛÅ, ö³Ü®ìÒ¡ÜÁ ¡Üì֥ߡ¨ÛÇ¡ µÞ§ß¨×ë¢Ü¡°ßëÛ, ¹­É§ÜɧªÛ½©ß½­ ú¡ ¡ß­§Ü§Ô½­ µÞÌ´Ý¥¢Ü¡°ßëÓÌ¡ÜÁªÛ.

The egg-shaped universe are many in number. each has fourteen worlds and is surrounded by seven coverings (or barriers). They are, to the Lord, like balls to play with. They are created at one and at the same time as in the case of water bubbles.

113 駢ܡ°Ó­Ü ô¡ß³ªÛ - ó®¡ß³½¸Ç, ®ßË®¸¨ß§Ô½¸Ç, ½§¹µÞµä - ©£¨ß§Ô½¸Ç, ¹­ªÛ½µ£¨ ©Ó¦Þ¥Ø¡ì¦ß§Ô½¸Ç ©Ú̧ԮÓ-§ßì¦ß§Ô½¸Ç ù²Ý©ìÙ¡°Ü.

Of the elements, spatial ether gives space (for existence and movement), the air is the means for carrying (say, smell etc. to various places) and for other things, fire for such things as cooking (heating and lighting), water for such things as wetting and cementing (and cooling), the earth for supporting and for other things (like heaviness and concrete form).

114 ³Ü½ìߧÜìß§Ô ¹Ü¤ß½¨¨Û§ÜìÓë¢Ü¡¾°¨ÛÇ¡ÜÁªÛ ó¾¥½® ³©Ú§ß§Ô¡¾°¨Û¾§ËªÛ ¡Üì¸Ó¡Ü¾¡ ¼§ß¯Ó­Ü; ®ß¡ß§Ô ¡ìÙ½ª¨Û§ÜìÓë¢Ü¡¾°¨ÛÇ¡ÜÁªÛ ®ÓµìÙ¡Ü¡-³Ó­Ü©-¡§Ô-÷¡Ü§Ô¡°Ü ¼§ß¯Ó­Ü ª¨µÞµä õ¾® õ§Ü§¾²¡ÜÁªÛ ½©ßÇ.

Of the five sense organs of knowledge beginning with the ear, the functions are in order to apprehend sound etc. In regard to the five organs of action beginning with voice to excretion, making things, movement and speach are the functions (in the reverse order). Manas (or mind) is common to (ie. works in union with) all these (activities).

115 ô¡ß³ß§Ô 駢ܡСÜÁ - ó¾¥½® ³©Ú§ß§Ô¡°Ü Á¦¢Ü¡°ßëÓÌ¡ÜÁªÛ.

Sound etc are the attributes of the elements beginning with spatial ether.

116 Á¦®Ó¨ÔªëªÛ ©¤Ý£×¡ì¦§Ü§ß½­.

And the mixture of attributes is due to the process of panchikarana (of fivefold division and combination).

117 ô¡ß³ªÛ ¡Ñ§ÜÇ§Ü ½§ß±Û±Ó¡Ô±ÇªÛ ó§Ü§ß½­.

It is due to this that the spatial ether appears to be dark.

118 ʲÝɱ۾± §¨Ûªß§Ü¾ì¡½°ß½¥ á¥Õ¡Ü¼¡ß¦ÞÅ, ÷§Ü§½ìß§Ü§ì §¨Ûªß§Ü¾ì¡°Ü µÞ®®Ó½³´¢Ü¡¾°©Ú ©Ó±©Ú©Ó¡Ü¾¡ëß½­ Á¦ß§Ô¡ÜëʦޥßëÓ±ÛÑ ù²ÝÑªÛ ¼£ß­ÜÍ®ìÙ¡°Ü.

They also state thus: The succeeding subtle elements, combining with the preceding subtle elements, produce their particular effects, and hence additional qualities are present (in the later subtle elements).

119 µ§Ü®µí¨Ûëªß®Ç ¡ß­ªÛ.

That (non-sentient thing) which is devoid of sattva (and the other two qualities of rajas and tamas) is time.

120 õÇ ©Úì¡ÜÌ§Ô ©Úìß¡Ü̧¢Ü¡°ÓÒ¾¥ë ©ìӦߪ¢Ü¡Ð¡ÜÁ ½¸Ç®ßëÛ ¡ß­ß¡ß´Ý¥ß§Ô Ì꽩¦ ©ìÓ¦ªÓ¡Ü¡¡Ü ¡¥®§ßëÛ, ¨Ô§ÜëªßëÛ, ö³Ü®ìÒ¡ÜÁ ¡Üì֥ߩìÓ¡ìªßëÛ ³ìÖì駪ßëÓÌ¡ÜÁªÛ.

It is the cause of the various transformations of prakriti and its evolutes. It is subdivided into kalA, kAshtha, etc. It is eternal. It is helpfull instrument for the sport of the Lord. And it possesses the character of being (His) body.

121 ª±Û¾± õì¦ÞÅ ó£Ô§ÜÇªÛ ö³Ü®ìÒ¡ÜÁªÛ, ô§ÜªßΡÜÁªÛ, ½©ß¡Üë ½©ß½¡ß©¡ì¦ ½©ß¡µÞ§ß¨¢Ü¡°ßëÓÌ¡ÜÁªÛ.

The other two kinds of non-sentient things (namely that which is pure sattva and that which is mixed sattva) are objects of enjoyment, instruments necessary for the realisation of enjoyments and places of enjoyment to the individual souls and the Lord.

122 ½©ß¡Üë¢Ü¡°ß¡Ô±² ®Ó´ë¢Ü¡°Ü; ½©ß½¡ß©¡ì¦¢Ü°ß¡Ô±² - £ºäìߧԡ즢ܡ°Ü ½©ß¡µÞ§ß¨¢Ü¡°ß¡Ô±²Ý - £ÇìÙ§³ É®¨¢Ü¡ÐªÛ, µªµÞ§ ½§¸¢Ü¡ÐªÛ.

The objects of enjoyment are the objects apprehended by the sense organs. The instruments necessary for the realisation of enjoyment are the sense organs such as the eye etc. The places of enjoyment are the fourteen worlds and all the bodies.

123 õ§Ô­Ü ʱ۩¥Û¥ ó£Ô§ÜÇ¡ÜÁ ¡×¼¯­Ü¾­Ë¦Þ¥ßëÛ, ñÛÑªÛ ½ªÍªÛ ù­Ü¾­ëӲݱӡܽ¡ëÓÌ¡ÜÁªÛ; ¨Å®Ó­Ü ó£Ô§ÜÇ¡ÜÁ ñÛÑ¢Ü ¡×ÏªÛ ù­Ü¾­ëӲݱӡܽ¡ ½ª­Ü ù­Ü¾­Ë¦Þ¥ßëÓÌ¡ÜÁªÛ; ¡ß­ªÛ ù¢ÜÁ¼ªß¡Ü¡Î¦Þ¥ßëÓÌ¡ÜÁªÛ.

Of these, the first kind of non-sentient thing (namely that which is a pure sattva) has a lower boundary, but it has no limits all around or above. The middle (i.e. the second) kind of non-sentient thing (namely the mixed sattva) has no boundaries below or around, but has a boundary above. And time exists everywhere.

124 "¡ß­¨Û§ß²Ý ©ìª©§§Ô½­ ¨Ô§ÜëªÛ, õ¢ÜÁ ó¨Ô§ÜëªÛ` ù²ÝÑªÛ ¼£ß­ÜÍ®ì°Ü

Some also sate that time is eternal in the Higher Abode (of the Lord) and that it is non-eternal here (in this world of matter).

125. £Ô­ìÙ ¡ß­§Ü¾§ õ­Ü¾­¼ë²Ý±ßìÙ¡°Ü.

Some (i.e. the Buddhists) say that there is no time.

126 ©Úì§Ü뺧ܧßͪÛ, ô¡ª§Ü§ßÍªÛ µÓ§Ü§Ô¡Ü¾¡ëß½­ óÇ ¼£ß­Ü­¼®ß¦Þ¦ßÇ.

It should not be said so, because it (i.e. time) is proved to exist by perception and the scriptures.

127 ©­ÌªÛ §Ô¡Ü¼¡²ÝÑ §²Ó½ë üÌ §Üì®ÜëªÛ ÷¦Þ¼¥²Ý±ßìÙ¡°Ü.

Many (i.e. the Vaiseshikas) say that there is a separate substance called direction.

128 ©­ ½¸Ç¡Ü¡°ßͪÛ, ô¡ß³ß§Ô¡°Ó½­ ó¨Û§ì駪߾¡ëß½­ óÇÎªÛ ½£ìßÇ.

This also is not correct, as it (i.e the direction) has been included in spatial ether etc. on account of many reasons.

129 £Ô­ìÙ 'ô®ì¦ß©ß®ªÛ ô¡ß³ªÛ` ù²Ý±ßìÙ¡°Ü.

Some (i.e. the Buddhists) say that spatial ether is only the absence of 'covering' (i.e. gross matter).

130 ©ß®Ì꽩¦ ½§ß±ÛѾ¡ëß½­ óÇÎªÛ ½£ìßÇ.

This is not correct, as it (i.e. spatial matter) manifests itself as having a possitive form.

131 ½®½± £Ô­ìÙ, õǧ²Ý¾² ¨Ô§ÜëªÛ, ¨Ôì®ë®ªÛ, ®ÓÉ, ó©Úì§Ü뺼ª²Ý±ßìÙ¡°Ü.

Some others (ie the NaiyAyikas and Vaiseshikas) say it (i.e. spatial ether) is eternal, without parts, all pervading and imperceptible.

132 é§ß§ÔëÓ½­ ©Ó±¡Ü¾¡ëßͪÛ, ó¸¢Ü¡ßìߧԡ°Ó­Ü õ­Ü­ß¾ªëßͪÛ, ¡¦ÞÆ¡ÜÁ ®Ó´ëªß¾¡ëßͪÛ, ó¾® ¨ßÍªÛ ½£ìßÇ.

It (i.e. the spatial ether) is born from the bhUtAdi, is not found in ahankAra etc. and is seen by the eye. hence the four (qualities attributed to it in 131) are unacceptable.

133 §Ü®¡Ô¨Û§ÜìÓë§Ü§ß½­ ½§ß±ÛѾ¡ëß½­, ®ßË ó©Úì§Ü뺼ª²Ý¡Ô±®ÇªÛ ½£ìßÇ.

That air is imperceptible (as claimed by them) is not correct, because it could be apprehended through the sense organ of skin.

134 ½§¹µÞµä ¼©°ªß§Ô½©§§ß½­ ©¸ä®Ó§ªÛ.

Fire is of many varieties, such as that belonging to the earth (that which is celestial like the sun, that which is gastric and that which is found in gold).

135 ó§Ô­Ü ô§Ô§ÜëߧԽ§¹µÞµä µÞ§ÔìªÛ, §×©§Ô½§¹µÞµä óµÞ§ÔìªÛ.

Of these the solar fire etc. are permanent (i.e. long-lasting) and lamp-fire etc are impermanent.

136 ½§¹µÞµä¡ÜÁ ¨Ô±ªÛ £Ô®©ÚÉ, µÞ©ìÙ³ªÛ ü°´Ý¦ÞëªÛ.

Fire is of red colour and is hot to touch.

137 ¹­§ÜÇ¡ÜÁ ¨Ô±ªÛ ¼®Ð©ÚÉ, µÞ©ìÙ³ªÛ ¾³§ÜëªÛ, ìµªÛ ªßÇìÙëªÛ.

The colour of water is white, it is cold to touch and its taste is sweetness.

138 éªÓ¡ÜÁ ¨Ô±ÊªÛ, ìµÊªÛ ©Ú¸ä®Ó§ªÛ.

The earth has many forms and tastes of amny kinds.

139 µÞ©ìÙ³ªÛ - õÇ¡ÜÁªÛ, ®ßËΡÜÁªÛ, óȴݦ֧߳ªÛ.

This (i.e. the earth) and air are neither hot nor cold to touch.

140 õ©Ú©¥Õ ó£Ô§ÜÇ Êê²ÝÑ©¥Õ©Ú©¥Û¥ÕÌ¡ÜÁªÛ.

In this manner non-sentient things can be classified under three heads.
 

141 ö³Ü®ì²Ý - ó¡Ô­½¸ë ©Úì§Üë¨×¡ß¨¨Û§ ¹Ü¤ß¨ß¨¨Û¾§¡ µÞ®ÌꩲßëÛ, ¹Ü¤ß¨ ³¡Ü§Üëß§Ô ¡­Üëߦ Á¦¡¦é´Ó§²ßëÛ, µ¡­¹¡§Ü µìÙ¡Ü¡µÞ§Ô§Ô µªÛ¸ßìß ¡ì٧ܧ߮ßëÛ, "ôì٧ܽ§ß ¹Ó¹Ü¤ßµäìì٧ܧßìÙ§Ü§× ¹Ü¤ß¨×" ù²Ý¡Ô± £ÇìÙ®Ó§ ÉÌ´ì١СÜÁªÛ ô³Üìë¦Öë²ßëÛ, §ìÙªßì٧ܧ¡ßª½ªßºß¡Üë £ÇìÙ®Ó§©­©Ú짲ßëÛ, ®Ó­º¦ ®Ó¡Üì¸Ë¡Ü§²ßëÛ, ­ºÞªÖ éªÓ ¨×°ß ¨ß롲ßëÓÌ¡ÜÁªÛ.

The Lord has an essential nature which is the opposite of all that is evil, which is infinite and which solely consists of the bliss of self-luminous knowledge. He is adorned by a host of auspicious attributes such as knowledge and power (to do so). (and sovereignity, unwearied strength, the supreme capacity to sustain things and the dazzling splendour that overcomes all opposition). He causes the creation, substance and destruction of the world. He is the support of the four kinds of (devoted) men mentioned in the text. "The man in affliction, the man who wishes for knowledge, the man who is desirous of acquiring wealth, and the man of wisdom" (Gita VII 16). He grants the four kinds of human objectives namely righteousness, wealth, satisfaction of desires and salvation. He has a form which is different (from that of everything else). He is the (loving ) Lord of Lakshmi, BhUmi and NilA.

142 ó¡Ô­½¸ë©Úì§Üë¨×¡²ß¾¡ëß®Ç - §ªµÞµä¡ÜÁ§Ü ½§¹µÞµä ½©ß½­ËªÛ µìÙ©Ú©§ÜÇ¡ÜÁ ¡Ì¥¾²©Ú ½©ß½­ËªÛ, ®Ó¡ßìߧԽ§ß´¢Ü¡Ð¡ÜÁ ©Úì§Ô©¥²ßëÓ̡ܾ¡.

The statement that He is opposed to all that is evil means that He stands opposed to imperfections such as transformations (increase or decrease of knowledge), even as light to darkness and the kite to snakes.

143 ó¨¨Û§²ß¾¡ëß®Ç - ¨Ô§Üë²ßëÛ, ½£§¨ß½£§¨¢Ü¡Ð¡ÜÁ ®Üëß©¡²ßëÛ, ó¨Û§ìÙëߪÓëßëÛ õ̡ܾ¡.

The statement that He is infinite means that He is eternal, and is the Internal Ruler prevading all the sentient and the non-sentient.

144 ó¨Û§ìÙëߪÓëß²ß­Ü ½§ß´¢Ü¡°Ü ®ßìß½§ß¼®²Ý²Ó­Ü;

Do not imperfections come to Him, if He is the Internal Ruler?

145 ³ìÖ졧¢Ü¡°ß² ©ß°Üëߧԡ°Ü - ¹Ö®ß§ÜªßΡÜÁ ®ßìߧߩڽ©ß½­, §ÜìÓ®Ó§½£§¨ß½£§¨½§ß´ÊªÛ ö³Ü®ìÒ¡ÜÁ ®ßìßÇ.

The states of childhood, youth etc. belong to the body and they do not become applicable to the individual souls. In the same way the imperfections that are found in the three kinds of sentient and non-sentient things do not come to Him.

146 ¹Ü¤ß¨ß¨Û¾§¡ µÞ®Ìꩲ߾¡ëß®Ç - ô¨¨Û§Ìê© ¹Ü¤ß¨²ßëÓ̡ܾ¡.

The statement that His essential nature consists solely of the bliss of knowledge means that He possesses knowledge of the form of bliss.

147 ó§ß®Ç - ¡¥Û¥¥¢Ü¡ óÈá­ªßëÛ, ©Úì¡ß³ÊªßëÓ̡ܾ¡.

That is, it (i.e. His essential nature) is throughout favourable and luminous.

148 õ®Ò¾¥ë ¹Ü¤ß¨ ³¡Ü§Üëß§Ô ¡­Üëߦ Á¦¢Ü¡°Ü - ¨Ô§Üë¢Ü¡°ßëÛ ¨ÔµÞµÓª¢Ü¡°ßëÛ, ¨ÔµÞµ¢Ü¡Üë¢Ü¡°ßëÛ, ¨Ô̩ߧԡ¢Ü¡°ßëÛ, ¨ÔìÙ½§ß´¢Ü¡°ßëÛ, µªß¨ß§Ô¡ì¸Ó§¢Ü¡°ßëÓÌ¡ÜÁªÛ.

His auspicious attributes such as knowledge, power etc. are eternal, unbound, innumerable, devoid of linmiting adjuncts, free from all imperfections and without anything equal or superior (to them).

149 õ®±Û±Ó­Ü ®ß§Üµ­ÜëߧԡСÜÁ ®Ó´ëªÛ óÈá­ìÙ; ¼³°ìÙëߧԡСÜÁ ®Ó´ëªÛ ©Úì§Ôá­ìÙ; õ®±ÛÑ¡ÜÁ¡Ü ¡ß즪߲ ¹Ü¤ß¨ ³¡Ü§ÜëߧԡСÜÁ ù­Ü­ßÌªÛ ®Ó´ëªÛ.

Of these (qualities), those like motherly love etc. are displayed towards friendly souls. Valour etc are displayed towards enemies. But knowledge, power etc. which are the causes of these (above mentioned qualities of motherly love etc.) are applicable to all.

150 ¹Ü¤ß¨ªÛ - ó¹Ü¤ìÙ¡ÜÁ; ³¡Ü§Ô - ó³¡Ü§ÜìÙ¡ÜÁ; º¾ª - µß©ìߧìÙ¡ÜÁ; ¡Ü̾© - Ç:¡Ü¡Ô¡Ð¡ÜÁ; ®ß§Üµ­ÜëªÛ - µ½§ß´ìÙ¡ÜÁ; ³Ö­ªÛ - ª¨Û§ìÙ¡ÜÁ; ôìÙ¹®ªÛ - Á¥Õ­ìÙ¡ÜÁ; ¼£°¸ßìÙ§ªÛ - Ç´Ý¥¸Þ̧ëìÙ¡ÜÁ; ªßì٧ܧ®ªÛ - ®Ó³Ü½­´©Ö̡ܡСÜÁ; ¼µ°­©ÚëªÛ - ¡ß¦ ô¾£©Ú©¥Û¥®ì١СÜÁ; õ©Ú©¥Õ ù¢ÜÁªÛ ¡¦Þż¡ß°ÜЮÇ.

(His) knowledge is for (the benefit of ) the Ignorant, valour for the weak, forgiveness for evil-doers, mercy for the grief-stricken, motherly love for those full of faults and imperfections, condescension for the lowly, straightforwardness for the croocked, friendliness for the hard-hearted, tender softness for those afraid of separation (from Him) and easy accessinility for those who are eager to see Him. In this way, one should see everywhere (i.e. regard the other qualities of the Lord).

151 õ©Ú©¥Õ ö³Ü®ì²Ý ¡­ÜëߦÁ¦¢Ü¡½°ß½¥ á¥ÕëÓ̡ܾ¡ëß½­, ©Ó±ìÙ ½¨ßΡ¦Þ¥ß­Ü 'û½ëß` ù²Ý±Óì¢Ü¡Ô, ó®ì١СÜÁ ù©Ú½©ßǼªß¡Ü¡ ¨²Ý¾ª¾ë£Û £Ô¨Û§Ô§ÜÇ, §²¡Ü½¡ëßëÓ̧ܧ­Ü, §²¡ÜÁªÛ ©Ó±ìÙ¡ÜÁªÛ ¼©ßÇ®ßëÓ̧ܧ­Ü ¼£ëÛëß½§, ¨Ô­ß, ¼§±­Ü, £¨Û§¨ªÛ, §¦Þ¦ÖìÙ©Ú½©ß½­ ©Ó±ì١ܽ¡ëßëÛ, §²Ý¾² ô³Üìëӧܧ®ìÙ¡°Ü©¡Ü¡­Ü ¹¨Ûª ¹Ü¤ß¨ ®Ü̧ܧ¢Ü¡°ßͦޥ߲ ¨Ô¡ìÙ´ªÛ ©ßìß½§, §ß¢Ü¡ÐªÛ ©Ó±ÌªÛ §¤Ý£ª­Ü­ß§½©ßÇ §ß²Ý §¤Ý£ªßëÛ, µß¨Û§×©¨ÔɧÜ쾲˪Û, ¾®§Ô¡²Ý ɧÜì¢Ü¡¾°ËªÛ ªÖ¥Ûšܼ¡ß¦ÞÅ ®¨Û§ß±Û½©ß½­ óìÓë² ¼£ëÛǪÛ, ó®ìÙ¡°Ü 󽩺ӧ¢Ü¡¾°§Ü §¾­¡Ü¡¥Û¥Õ˪Û, ó®ì١СÜÁ §ÜÌ®©§ªÛ½©ß½­ ©¦Þ¥Õ­Ü­ß§®±Û¾±ËªÛ ÷¦Þ¥ß¡Ü¡Ô˪Û, §¨Û§ßªÛ µÞ®ªÛ §ßªÛ§ßªÛ ®Ó¨Ô½ëß¡¢Ü¼¡ß¦Þ¥ß±Û½©ß½­ëÓÌ¡Ü¡§Ü §²Ý¾²ËªÛ §²ÝÒ¾¥¾ª¾ëËªÛ ®¯¢Ü¡Ô, ó®ìÙ¡°Ü ¡ßìÙëªÛ §¾­¡Ü¡¥Û¥Õ²ß­Ü §ß²Ý ¡Ü̧¡Ü̧Üë²ßëÛ, §ß²Ý ¼£ëÛ§ ¨²Ý¾ª¡¼°ß²Ý¾±ËªÛ ¨Ô¾²ëß½§, ó®ìÙ¡°Ü ¼£ëÛ§ µä¡Ü̧ ­®§Ü¾§½ë ¨Ô¾²§ÜÇ, ó¨ß§Ô¡ß­ªÛ ®ßµÓ§¢Ü¡°ß² 쵢ܡ¾° ª±¡ÜÁªÛ©¥Õ ù­Ü­ß §¾³ëÓÍªÛ õ²Óë²ßëÛ, ©ßìÙëßɧÜììÙ¡°Ü Á±Û±¢Ü¡¾°¡Ü ¡ß¦ß¡Ü¡¦Þ¦Ó¥Û¥ÕÌ¡ÜÁªÛ ÉÌ´¾²©Ú ½©ß½­ ó®ìÙ¡°Ü Á±Û±¢Ü¡¾°§Ü §ÔÌΰܰ§Ü§ß­Ü ¨Ô¾²ëß½§, Á±Û±¢Ü¡¾°©Ú ¼©ìÓë©ÓìߥۥÕëßìÙ ¡ß¥Û¥Õ²ßÍªÛ ó®½°ß½¥ ªÑ§¾­§ÜÇ§Ü §¦Þ¦Óë²ßëÛ¨Ô²ÝÑ ìºÓ§ÜÇ, ¡ßªÓ¨Ô˾¥ë óÏ¡ÜÁ¡¡ÜÁªÛ ¡ßÊ¡¾²©Ú½©ß½­ ó®ìÙ¡°Ü ½§ß´¢Ü¡¾° ½©ß¡Üëªß¡¡Ü¼¡ß¦ÞÅ ó®ìÙ¡°Ü©¡Ü¡­Ü ¡ì¦§Üìë§Ü§ßÍªÛ ¼£®Ü®Óë²ßëÛ, ©ÓìÓ¨Û§ß­Ü - ó®ìÙ¡°Ü ®Ü뵨ªÛ Á°©¥Õ ù²ÝÒªÛ©¥Õ §ß²ÖÅ©¥ÛÅ, ó®ì١СÜÁ©Ú ©ß¢Ü¡ß§Ü §²Ý¾² §ß¯Û®Ó¥ÛÅ, ó®ì١ܡСÜÁ¡Ü ¡¥Û¥ÎªÛ ó¥Õ¡Ü¡ÎªßªÛ©¥Õ ù°Óë²ßëÛ, ó²Ý±Ö²Ý± ¡²ÝÑ¡ÜÁ§Ü §ßëÓì¢Ü¡Ô ʲݲ¾¦¡Ü ¡²Ý¾±ËªÛ, É­Ü­Ó¥ ®¨Û§®ìÙ¡¾°ËªÛ ¼¡ßªÛ©ÓÍ¢ÜÁ°ªÛ©ÓÍªÛ ú±ÛÁªß½©ß½­ ¼©ìÓë ©ÓìߥۥÕëß¾ì˪Û, µíìÓ¡¾°ËªÛ ®Ó¥ÛÅ µÞ½¨¸Ó§ÜÇ¡Ü ¼¡ß¦ÞÅ ½©ß̪Û.

Thus the Lord is possessed of auspicious qualities. Hence He feels sorrow and pity for the sorrows suffered by others and always thinks of (doing) good for them. He is not selfish, Nor does He remain equally interested both in Himself and others. He is solely devoted to others like the moonlight, the soft southern breeze of spring, sandal paste and water. He disregards the distinctions of high and low as regards birth knowledge conduct etc. of His devotees. He becomes the refuge when they and others cannot be the refuge. He fulfills all their wished, even doing rare feats like bringing back (from the world beyond death) the son of SAndipini and the sons of Vedic scholar. He creates new things for them, not existent before, like the world of Dhurva. He gives away Himself and all that He possesses to the devotees, sothat they may use them in such manner as they can use their own properties. He becomes satisfied only when His devotees attain their objects (of desire). He never thinks of the good acts by Him, but always of the little good done by His devotees. He becomes sweet in all states, making them forget all the delectable things for which taste has been required (by them) from time immemorial. Like a man who pretends to observe the faults of his (beloved) wife and children, He does not think in His mind of their (i.e. His devotee's) sins. Even if His consort, Lakshmi, points out the faults (committed by His devotees), He opposses her firmly and protects His devotees. Like the lover who delights in the dirtiness of his lady-love, He looks upon the sins of His devotees as enjoyable. He is sincere towards them with all the three instruments (of the soul, namely, mind tongue and body). In case of their separation from His, He is moved in such a way that their grief will be (insignificant) like a hoofmark (as compared to with His own ocean of grief). He assumes a state wherein they (i.e. His devotees) can tie Him with a rope or beat Him. His attachment to His devotees goes to the extent of His discarding His consort, Lakshmi, and the eternally free souls (in their favour). This is similar to the case of a cow which