Sāṁkhya Kārikā

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Sāṁkhya Kārikā

Sāṁkhya Kārikā
of
Īśvara Kṛṣṇa

This is the fundamental classical work of Indian philosophy Sāṁkhya Kārikā representing the views of Sānkhya school. If you are new to Sāṁkhya tradition, you might be interested to read also my Introduction in Sāṁkhya Philosophy.

Duḥkhatrayābhighātāt, jijñāsā tadapaghātake hetau |
dṛṣṭe sāpārthā cen, naikāntātyaṅtato abhāvāt |1.|

From the torment caused by the three kinds of pain, proceeds a desire for inquiry into the means of terminating them; if it be said that (the inquiry) is superfluous since visible means exist, (we replay), not so; because (in the visible means) there is the absence of certainty (in the case of the means) and permanency (of pain).

Dṛṣṭavad ānuśravikaḥ, sa hi aviśuddhaḥ kṣayātishayayuktaḥ |
tadviparītaḥ shreyān, vyaktāvyaktajñavijñānāt |2.

The scriptural means is like the obvious means since it is linked with impurity, decay and excess. The means contrary to both and proceeding from the Discriminative Knowledge of the Manifest, the Unmanifest and the Spirit, is superior.

Mulaprakṛtir avikṛtir, mahadādyāḥ prakṛtivikṛtayah sapta |
shodashakas tu vikāro, na prakṛtir na vikṛtih puruṣah |3.|

The Primal Nature is non-evolute. The group of seven beginning with the Great Principle (Buddhi) and the rest are both evolvents and evolutes. But the sixteen (five organs of sense, five of action, the mind and the five gross elements) are only evolutes. The Spirit is neither the evolvent nor the evolute.

Dṛṣṭam anumānam āptavacanam ca sarvapramāṇasiddhatvāt |
trividham pramāṇam ishtam, prameyasiddhiḥ pramānād dhi |4.|

Perception, Inference and Valid Testimony are the means; (by these) all other means of right cognition too are established (as they are included in the above three); proof is intended to be of three kinds. It is through the proofs that the provables are established.

Prativiṣayādhyavasāyo, dṛṣṭam trividham anumānam ākhyātam |
ta liṅgalingipūrvakam, āptaśrutir āptavacanam tu |5.|

Perception is the ascertainment of each respective object by the senses. Inference is declared to be of three kinds and it is preceded by a knowledge of the middle term (liṅga) and major term (liṅgi) while valid testimony is the statement of trustworthy persons and the Veda.

Sāmānyatas tu dṛṣṭad, atīndriyānām prasiddhir anumānāt |
tasmād api cāsiddham, paroakṣam āptāgamāt sādhyam |6.|

But the knowledge of supersensible things is obtained through Inference based on general observation; and the knowledge of supersensible things not established even by that is established through Testimony and Revelation.

Atidūrāt sāmīpyād, indriyaghātān mano’navasthānāt |
saūkṣmyād vyavadhānād abhibhavāt samānābhihārāt ca |7.|

(Apprehension of even existing things does not arise) through excessive distance, proximity, impairment of senses, absent-mindedness, subtlety, intervention, suppression by other objects, intermixture with other similar objects, and other causes.

Saūkṣmyāt tadanupalabdhir, nābhāvāt kāryatas tadupalabdheḥ |
mahadādi tat ca kāryam, prakṛtivirūpaṃ sarūpaṃ ca |8.|

Its non- perception is due to its subtlety and not due to its non-existence. It is apprehended through its effects; these effects are the Mahat (Great Principle) and the rest; some of them are similar and some are dissimilar to Prakṛti (the Primordial Matter)

Asadakaraṇād upādānagrahaṇāt sarvasambhavābhāvāt |
śaktasya śakyakaraṇāt, kāraṇabhāvāc ca satkāryam |9|

The effect is ever existent, because (1) what is non-existent can by no means be brought into existence; (2) because effects take adequate material cause; (3) because all effects are not producible from all causes; (4) because an efficient cause can produce only that for which it is efficient; and finally, (5) because the effect is of the same essence as the cause.

Hetumad anityam avyāpi sakriyam anekam āshritaṃ liṅgam |
sāvayavaṃ paratantraṃ, vyaktaṃ viparītam avyaktam |10|

The manifested is producible, non-eternal, non-pervasive, active, multiform, dependant, serving as a mark (of inference), aggregate of parts and subordinate. The Unmanifest is the reverse of this.

Triguṇam aviveki viṣayaḥ, sāmānyam acetanaṃ prasavadharmi |
vyaktaṃ tathā pradhānaṃ, tadviparītas tathā ca pumān |11|

The Manifest is constituted of the three attributes (of Sattva, Rajas and Tamas), is non- distinguishable, objective, common, non-intelligent, and prolific. So also is the Primordial Nature. The Spirit is the reverse of both of them and yet is similar in some respects.

Prītyaprītivishādātmakāḥ prakāshapravṛttirniyamārthāḥ |
anyoanyābhibhavāśraya, jananamithunavrittayash ca guṇāḥ |12|

The attributes are of the nature of pleasure, pain and delusion; they serve the purpose of illumination, action and restraint and they are mutually dominating and supporting, productive and cooperative.

Sattvaṃ laghu prakāsham, ishṭam upashṭambhakaṃ calaṃ ca rajaḥ |
guru varaṅakam eva tamaḥ, pradīpavac cārthato vṛttiḥ |13|

The Sattva attribute is buoyant and illuminating; the Rajas attribute is exciting and mobile; and the Tamas attribute is sluggish and obscuring; Their functioning is for a single purpose, like that of a lamp.

Avivekyādi hi siddhaṃ, traiguṇyāt tadviparyayebhāvāt |
kāraṇaguṇātmakatvāt, kāryasyāvyaktam api siddham |14|

(The existence) of indistinguishability and others (in the Manifest and Unmanifest) is proved from their being constituted of three guṇas and from the absence of their reverse. The existence of the unmanifest is proved from the effects possessing the attributes of their cause.

Bhedānāṃ parimāṇāt, samanvayāt śaktitaḥ pravrittesh ca |
kāraṇakāryavibhāgād, avibhāgād vaiśvarūpyasya. |15|
Kāraṇam asty avyaktaṃ, pravartate triguṇataḥ samudayāt ca
pariṇāmataḥ salilavat, pratiprattiguṇāśrayaviśeṣāt |16|

The Unmanifest cause exists because of (1) the infinite nature of special objects; (2) homogeneity; (3) evolution being due to the efficiency of the cause; (4) the differentiation between cause and effect; (5) the non-differentiation or merging of the whole world of effects; (6) its operation through the three attributes by combination and modification, like water, through differences arising from diverse nature of the several receptacles of the attributes.

Saṃghātaparārthatvāt, triguṇādiviparyayād adhishṭhānāt |
puruṣo asti bhoktribhāvāt, kaivalyārtha pravrittesh ca |17|

The Spirit exists because (a) the aggregate is for another’s sake; (b) of the absence of three guṇas and other properties; (c) there must be some controller; (d) there must be some experiencer; and (e) of the tendency of activities towards final beatitude.

Janmaraṇakaraṇānāṃ, pratiniyamād ayugapat pravittesh ca |
puruṣabahutvaṃ siddhaṃ, triguṇāviparyayāc caiva |18|

The multiplicity of the Spirit is verily established (1) from the individual allotment of birth, death and the instruments, (2) from the non-simultaneity of activities, and (3) from the diverse modifications due to the three guṇas.

Tasmāc ca viparyāsāt, siddhaṃ sākshitvam asya puruṣasya |
kaivalyam mādhyasthyaṃ, drashṭitvam akartribhāvac ca |19|

And from that contrast it is established that the Spirit is the pure witness. He is solitary, neutral, spectator, and non-agent.

Tasmāt tatsaṃyogād, acetanaṃ cetanāvad iva liṅgaṃ |
guṇahkartritve ca tathā, karteva bhavatīty udāsīna |20|

Therefore, through this union, the insentient evolute appears as if it is intelligent; and similarly, also from agency belonging to the guṇas, the neutral Spirit appears as if it were the Agent.

Puruṣasya darshanārthaḥ, kaivalyārthas tathā pradhānasya |
pangvandhavad ubhayor api, saṃyogas tatkṛtaḥ sargaḥ |21|

For the exhibition of nature to the Spirit and for the emancipation of the Spirit, (there is conjunction between the Spirit and Nature) like the union between the lame and the blind; from this conjunction proceeds creation.

Prakṛter mahāms, tato ahaṃ, kāras, tasmād gaṇash ca shodashakaḥ |
tasmād api shodashakāt, pañcabhyaḥ pañca bhūtāni |22|

From the Primordial Matter evolves the Great Principle; from this evolves the I-Principle; from this evolves the set of sixteen; from the five of this set of sixteen, evolves the five elements.

Adhyavasāyo buddhir, dharmo jñānaṃ virāga aiśvaryam |
sāttvikam etadrūpaṃ, tāmasam asmād viparyastam |23|

Buddhi is ascertainment or will. Virtue, knowledge, dispassion and power are its manifestations when Sattva attribute abounds. And the reverse of these, when Tamas attribute abounds.

Abhimāno ahaṃkāras, tasmād dvividhaḥ pravartate sargaḥ |
ekādashakash ca gaṇas, tanmātra pañcakañ caiva |24|

Ahaṁkāra is self-assertion; from that proceeds a two-fold evolution only, viz, the set of eleven and the five-fold primary (or rudimentary) elements.

Sāttvika ekādashakaḥ, pravartate vaikṛtād ahaṃkārāt |
bhūtādes tānmātraḥ, sa tāmasas taijasād ubhayaṃ |25|

The set of eleven abounding in Sattva proceeds from the Vaikṛta form of I-Principle; the set of five primary elements proceed from the Bhūtādi form of I-Principle; they are Tāmasa. From the Taijasa form of I-Principle proceed both of them.

Buddhīndriyāṇi cakṣuḥ, śrotraghrāṇarasanatvagākhyāni |
vākpāṇipādapāyū, upasthāḥ karmendriyāny āhuḥ |26|

Organs of knowledge (or cognition) are called the Eye, the Ear, the Nose, the Tongue and the Skin. The organs of action are called the Speech, the Hand, the Feet, the excretory organ and the organ of generation.

Ubhayātmakam atra manaḥ, saṃkalpakam indriyaṃ ca sādharmyāt |
guṇapariṇāmavisheshān, nānātvam bāhyabhedāsh ca |27|

Of these (sense organs), the Mind possesses the nature of both (the sensory and motor organs). It is the deliberating principle, and is also called a sense organ since it possesses properties common to the sense organs. Its multifariousness and also its external diversities are owing to special modifications of the Attributes.

Śabdādishu pañcānām, ālocanamātram ishyate vṛttiḥ |
vacanādānaviharaṇotsargānandāsh ca pañcānām |28|

The function of the five in respect to form and the rest, is considered to be mere observation. Speech, manipulation, locomotion, excretion and gratification are the functions of the other five.

Svālakṣaṇyā vṛttis, trayasya saishā bhavaty asāmānyā |
sāmānyakariaṇavṛttiḥ, prāṇādyā vāyavaḥ pañca |29|

Of the three internal organs, their own characteristics are their functions: this is peculiar to each. The common modification of the instruments is the five airs such as prāṇa and the rest.

Yugapac catuṣṭaya sya tu, vṛttiḥ kramashash ca tasya nirdishṭā |
dṛṣṭe tathāpy adṛṣṭe, trayasya tatpūrvikā vṛttiḥ |30|

Of all the four, the functions are said to be simultaneous and also successive with regard to the unseen objects, (and also seen objects) the functions of the three are preceded by that.

Svāṃ svām pratipadyante, parasparākūtahetukīṃ vṛttim |
puruṣārtha eva hetur, na kena cit kāryate karaṇam |31|

The organs enter into their respective modifications being incited by mutual impulse. The purpose of the Spirit is the sole motive (for the activity of the organs). By none whatsoever is an organ made to act.

Karaṇaṃ trayodaśavidhaṁ, tad āharaṇadhāraṇaprakāśakaram |
kāryaṃ ca tasya daśadhā, āhāryaṁ, dhāryam prakāshyaṁ ca ||32.

Organs are of thirteen kinds performing the functions of seizing, sustaining and illuminating. Its objects are of ten kinds, viz, the seized, the sustained and the illumined.

Antaḥkaraṇaṃ trividhaṃ, dashadhā bāhyaṃ trayasya viṣayākhyam |
sāmpratakālam bāhyaṃ, trikālam ābhyantaraṃ karaṇaṃ |33|

The internal organ is three-fold. The external is ten-fold; they are called the objects of the three (internal organs). The external organs function at the present time and the internal organs function at all the three times.

Buddhīndriyāṇi teshām, pañca visheshiviśeṣaviṣayīṇi |
vāg bhavati śabdaviṣayā, sheshāṇy tu pañcaviṣayāni |34|

Of these, the five organs of knowledge have, as their objects, both the gross as well as subtle. Speech has sound as its object; the rest have all the five as their objects.

Sāntaḥkaraṇā buddhiḥ, sarvaṃ viṣayam avagāhate yasmāt |
tasmāt tividhaṃ karaṇaṃ, dvāri dvārāṇi sheshāṇi. |35|

Since buddhi along with the other internal organs, comprehends all objects, these three organs are like the warders while the rest are like the gates.

Ete pradīpakapāḥ, parasparavilakṣaṇā guṇaviśeṣāḥ |
kṛtsnam puruṣasyārtham, prakāśya buddhau prayacchati |36|

These (external organs with the Mind and the I-Principle) which are characteristic-wise different from one another, and are different modifications of the attributes, and which resemble a lamp, illuminating all (their respective objects) present them to the Buddhi for the purpose of the Spirit, (i.e. for their exhibition to the Spirit).

Sarvam pratyupabhogaṃ, yasmāt puruṣasya sādhayati buddhiḥ |
saiva ca vishinashṭi punaḥ, pradhānapuruṣāntaraṃ sūkṣmam |37|

Because, it is the Buddhi that accomplishes the experiences with regard to all objects to the Puruṣa. It is that again that discriminates the subtle difference between the Pradhāna and the Puruṣa.

Tanmātrāṇy avisheshās, tebhyo bhūtāni pañca pañcabhyaḥ |
ete smritā visheshāḥ, shāntā ghorāsh ca mūdhāsh ca |38|

The tanmātras are the indiscernible; from these five proceed the five gross elements; they are remembered as the discernibles, because, they are calm, turbulent and deluding.

Sūkṣmā mātāpitrijāḥ, saha prabhūtais tridhā visheshāḥ syuḥ |
sūkṣmās teshāṃ niyatā, mātāpitrijā nivartante |39|

The subtle bodies, bodies born of parents, together with gross elements are the three kinds of the specific. Of these, the subtle bodies are everlasting and those born of the parents are perishable.

Pūrvotpannam asaktaṃ, niyatam mahadādi sūkṣmaparyantam |
saṃsarati nirūpabhogaṃ, bhāvair adhivisitaṃ liṅgam |40|

The mergent subtle body, produced primordially, unconfined, constant, composed of the Tattvas beginning with Mahat and ending with tanmātras, transmigrates, free from experience, and tinged with dispositions.

Citraṃ yathāśrayam rite, sthāṇvādibhyo vinā yathā chāyā |
tadvad vināviśeṣair, na tishṭhati nirāśrayaṃ liṅgam |41|

As a painting cannot stand without a support, as a shadow cannot be without a stake, similarly, the liṅga also cannot subsist without a subtle body and without a support.

Puruṣārthahetukam idaṃ, nimittanaimittikaprasangena |
prakṛter vibhutvayogān, naṭavad vyavatishṭhate liṅgam |42|

Impelled by the purpose of Puruṣa, this subtle body appears in different roles, like a dramatic performer, by means of association with instrumental causes and their effects, through the all-embracing power of Nature.

Sāṃsiddhikāsh ca bhāvāḥ, prakṛtikā vaikṛtāsh ca dharmādyāḥ |
dṛṣṭāḥ karaṇāśrayiṇaḥ, kāryāśrayiṇash ca kalalādyāḥ |43|

Virtue and other dispositions are innate, of Nature, and acquired. They are seen as residing in Buddhi; the ovum (female sex cells) and the rest reside in the body.

Dharmeṇa gamanam ūrdhvaṃ, gamanam adhastād bhavaty adharmeṇa |
jñānena cāpavargo, viparyayād ishyate bandhaḥ |44|

By virtue, ascent to higher planes, and by vice, descent to lower planes take place; by knowledge release is obtained while by the reverse of it (i.e. by ignorance) one gets bound.

Vairāgyāt prakṛtilayaḥ, saṃsāro bhavati rājasād rāgāt |
aishvaryād avighāto, viparyayāt tadviparyāsaḥ |45|

From Dispassion results absorption into Prakṛti; from the Passion of Rajas results transmigration; from the Power results unimpediment and from the reverse results the contrary.

Esha pratyayasargo, viparyayāshaktitushṭisiddhyākhyaḥ |
guṇavaiṣamyavimardāt, tasya ca bhedās tu pañcāśat |46|

This is the creation of the Buddhi, termed as ignorance, disability, contentment, and perfection. From the mutual suppression of the Attributes due to their inequalities, the different forms of this become fifty.

Pañca viparyayabhedā, bhavanty aśaktish ca karaṇavaikalyāt |
ashṭāviṃshatibhedā, tushṭir navadhāshṭadhā siddhiḥ |47|

There are five forms of ignorance or error and twenty-eight of disability arising from the impairment of the organs. Contentment has nine forms while success has eight forms.

Bhedas tamaso ashṭavidho, mohasya ca dashavidho mahāmohaḥ |
tāmishro ashṭāḥdashadhā, tathā bhavaty andhatāmishro |48|

False knowledge or ignorance is of eight divisions; so also is delusion; extreme delusion is ten-fold; gloom is eighteen-fold and so also is blinding gloom.

Ekādashendriyavadhā, saha buddhivadhair aśaktir upadishṭā |
saptadaśadhā buddhir, viparyayās tushṭisiddhīnām |49|

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.

Ādhyātmikāsh catasraḥ, prakṛtyupādānakālabhāgākhyāḥ |
bāhyā viṣayoparamāc, ca pañca nava tushṭayo abhimatāḥ |50|

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.

Ūhaḥ śabdo adhyayanaṃ, duḥkhavighātās trayaṃ suhritprāptiḥ |
dānaṃ ca siddhayogo, siddhi pūrvo ankushas trividhaḥ |51|

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).

Na vinā bhāvair liṅgaṃ, na vinā lingena bhāvenavinivṛttiḥ |
lingākhyo bhāvākhyas, (tasmād dvividhaḥ pravartate sargaḥ) |52|

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.

Ashṭavikalpo devas, tiryagyonish ca pañcadhā bhavati |
mānushakash catvekavidhaḥ, samāsato bhautikaḥ sargaḥ |53|

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).

Ūrdhvaṃ sattvavishās, tamovishālash ca mūlataḥ sargaḥ |
madhye rajovishālo, brahmādiḥ stambaparyantaṃ |54|

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 Brahma down to a blade of grass.

Tatra jarāmaraṇakṛtaṃ, duḥkham prāpnoti cetanaḥ puruṣaḥ |
liṅgasyā vinivrittes, tasmād duḥkhaṃ svabhāvena |55|

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.

Iti esha prakṛtikṛtau, mahadādiviṣayabhūtaparyantaḥ |
pratipuruṣavimokshārthaṃ, svārtha iva parārtham ārambhaḥ |56|

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.

Vatsavivriddhinimittaṃ, kshīrasya yathā pravṛttir ajñasya |
puruṣavimokshanimittaṃ, tathā pravṛttiḥ pradhānasya |57|

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.

Autsukyanivrittyarthaṃ, yathā kriyāsu pravartate lokaḥ |
puruṣavimokshārthaṃ, pravartate tadvad avyaktam |58|

Even as people engage in actions to relive desires, so also the Unmanifest engages in activity for the emancipation of the Spirit.

Rangasya darshayitvā, nivartate nartakī yathā nṛtyāt |
puruṣasya tathātmānam, prakāshya vinivartate prakṛtiḥ |59|

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.

Nānāvidhair upāyair, upakāriṇy anupakāriṇaḥ puṃsaḥ |
guṇavaty aguṇasya satas, tasyārtham apārthakaṃ carati |60|

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.

Prakṛteḥ sukumārataraṃ, na kiṃcid astīti me matir bhavati |
yā dṛṣṭāsmīti punar, na darśanam upaiti puruṣasya |61|

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.

Tasmān na badhyate addhā, na mucyate nāpi saṁsarati kaścit |
saṃsarati badhyate mucyate ca nānāśrayā prakṛtiḥ |62|

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.

Rūpaiḥ saptabhir eva tu badhnāty ātmānam ātmanā prakṛtiḥ |
saiva ca puruṣasyārthaṃ prati, vimocayaty ekarūpeṇa |63|

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.

Evaṃ tattvābhyāsān, nāsmi na me nāham ity aparishesham |
aviparyayād viśuddhaṃ, kevalam utpadyate jñānam. |64|

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).

Tena nivrittaprasavām, arthavashāt saptarūpavinivrittāḥ |
prakṛtim pashyati puruṣaḥ, prekshakavad avasthitaḥ svasthaḥ |65|

By the 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.

Dṛṣṭā mayety upekṣata, eko dṛṣṭāham ity uparatānyā |
sati saṃyoge api tayoḥ, prayojanaṃ ṇāsti sargasya |66|

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.

Samyagjñānādhigamād, dharmādīnām akāraṇaprāptau
tiṣṭhati saṃskāravaśāc, cakrabhramivad dhritaśarīraḥ |67.

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.

Prāpte śarīrabhede, caritārthatvāt pradhānavinivrittau |
aikāntikam ātyantikam, ubhayaṃ kaivalyam āpnoti |68|

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.

Puruṣārthaṃjñānam idaṃ, guhyam paramarshiṇā samākhyātam |
sthityutpattipralayāc, cintyate yatra bhūtānām |69|

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.

Etat pavitram agryam, munir āsuraye anukampayā pradadau |
āsurir api pañcaśikhāya tena bahulīkṛtaṃ tantram |70|

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.

Śiṣyaparamparayāgatam, īśvarakrishṇena caitad āryābhiḥ |
saṃkṣiptam āryamatinā, samyag vijñāya siddhāntam |71|

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.

Saptatyāṃ khalu ye arthās, te arthāḥ kṛtsnasya ṣaṣṭitantrasya |
ākhyāyikāvirahitāḥ, paravādavivarjitāḥ ca api |72|

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.