Verses 56–68, the end

Summary

Verses 56 to 68 are the end of the show. Discrimination sees that the person is not the strands. Nature, having been seen, ceases for that person, as a dancer leaves the stage. The seer remains, alone and not a doer. Bondage was the failure to discriminate. Release is not a place one travels to. It is the standing apart that these verses name.

नेपालीमा

श्लोक ५६ देखि ६८ प्रदर्शनको अन्त्य हुन्। विवेकले पुरुष गुण होइन भनेर देख्छ। प्रकृति देखिएपछि त्यस पुरुषका लागि रोकिन्छ, नर्तकी मञ्च छाडेझैँ। द्रष्टा एक्लो र अकर्ता भएर रहन्छ। बन्धन विवेकको अभाव थियो। मोक्ष कतै पुगिने ठाउँ होइन। यी श्लोकले नाम दिने कुरा अलग्गै उभिनु हो।

13 of 13 lines in this chapter are written out word by word.

Line
56	इत्येष प्रकृतिकृतो महदादिविशेषभूतपर्यन्तः । प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ity eṣa prakṛtikṛto mahadādiviśeṣabhūtaparyantaḥ / pratipuruṣavimokṣārthaṃ svārtha iva parārtha ārambhaḥ This creation, from the great one down to the particular elements, is done by nature for the release of each person. It is for another's sake, though it looks like being for her own.
57	वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य vatsavivṛddhinimittaṃ kṣīrasya yathā pravṛttir ajñasya / puruṣavimokṣanimittaṃ tathā pravṛttiḥ pradhānasya As the unknowing milk acts for the sake of the calf's growth, so nature acts for the sake of the person's release.
58	औत्सुक्यनिवृत्त्यर्थं यथा क्रियासु प्रवर्तते लोकः । पुरुषस्य विमोक्षार्थं प्रवर्तते तद्वदव्यक्तम् autsukyanivṛttyarthaṃ yathā kriyāsu pravartate lokaḥ / puruṣasya vimokṣārthaṃ pravartate tadvad avyaktam As people undertake actions in order to quiet a longing, so does the unmanifest, in order to release the person.
59	रङ्गस्य दर्शयित्वा निवर्तते नर्तकी यथा नृत्यात् । पुरुषस्य तथात्मानं प्रकाश्य विनिवर्तते प्रकृतिः raṅgasya darśayitvā nivartate nartakī yathā nṛtyāt / puruṣasya tathātmānaṃ prakāśya vinivartate prakṛtiḥ As a dancer stops dancing when she has been seen by the audience, so nature stops, having shown herself to the person.
60	नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः । गुणवत्यगुणस्य सतस् तस्यार्थमपार्थकं चरति nānāvidhair upāyair upakāriṇy anupakāriṇaḥ puṃsaḥ / guṇavaty aguṇasya satas tasyārtham apārthakaṃ carati By many means she serves the person, who does her no service, and who has no strands though she has them. She acts for his sake and gets nothing from it.
61	प्रकृतेः सुकुमारतरं न किञ्चिदस्तीति मे मतिर् भवति । या दृष्टास्मीति पुनर् न दर्शनमुपैति पुरुषस्य prakṛteḥ sukumārataraṃ na kiñcid astīti me matir bhavati / yā dṛṣṭāsmīti punar na darśanam upaiti puruṣasya Nothing, in my view, is more delicate than nature, who, knowing she has been seen, never again comes into the person's sight.
62	तस्मान् न बध्यतेऽद्धा न मुच्यते नापि संसरति कश्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः tasmān na badhyate 'ddhā na mucyate nāpi saṃsarati kaścit / saṃsarati badhyate mucyate ca nānāśrayā prakṛtiḥ So no one is bound, no one is released, and no one transmigrates. Nature, resting in many supports, is what transmigrates, is bound, and is released.
63	रूपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः । सैव च पुरुषार्थं प्रति विमोचयत्येकरूपेण rūpaiḥ saptabhir eva tu badhnāty ātmānam ātmanā prakṛtiḥ / saiva ca puruṣārthaṃ prati vimocayaty ekarūpeṇa By seven forms nature binds herself, by herself. And for the person's purpose she frees herself, by one form.
64	एवं तत्त्वाभ्यासान् नास्मि न मे नाहमित्यपरिशेषम् । अविपर्ययाद् विशुद्धं केवलमुत्पद्यते ज्ञानम् evaṃ tattvābhyāsān nāsmi na me nāham ity apariśeṣam / aviparyayād viśuddhaṃ kevalam utpadyate jñānam By repeated practice of the tattvas, the knowledge arises, complete and pure: I am not, it is not mine, not I. It is free of error.
65	तेन निवृत्तप्रसवामर्थवशात् सप्तरूपविनिवृत्ताम् । प्रकृतिं पश्यति पुरुषः प्रेक्षकवदवस्थितः स्वस्थः tena nivṛttaprasavām arthavaśāt saptarūpavinivṛttām / prakṛtiṃ paśyati puruṣaḥ prekṣakavad avasthitaḥ svasthaḥ By that knowledge the person sees nature, her producing stopped, and her seven forms turned back, because the purpose is accomplished. He is seated like a spectator, at home in himself.
66	दृष्टा मयेत्युपेक्षक एको दृष्टाहमित्युपरमत्यन्या । सति संयोगेऽपि तयोः प्रयोजनं नास्ति सर्गस्य dṛṣṭā mayety upekṣaka eko dṛṣṭāham ity uparamaty anyā / sati saṃyoge 'pi tayoḥ prayojanaṃ nāsti sargasya One says 'I have seen her' and stands aside. The other says 'I have been seen' and stops. Even though the conjunction remains, there is no further purpose for creation.
67	सम्यग्ज्ञानाधिगमाद् धर्मादीनामकारणप्राप्तौ । तिष्ठति संस्कारवशाच् चक्रभ्रमिवद् धृतशरीरः samyagjñānādhigamād dharmādīnām akāraṇaprāptau / tiṣṭhati saṃskāravaśāc cakrabhramivad dhṛtaśarīraḥ When right knowledge is reached, virtue and the rest lose their power as causes. The embodied one still stands, by the force of impulse, like a potter's wheel.
68	प्राप्ते शरीरभेदे चरितार्थत्वात् प्रधानविनिवृत्तौ । ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमाप्नोति prāpte śarīrabhede caritārthatvāt pradhānavinivṛttau / aikāntikam ātyantikam ubhayaṃ kaivalyam āpnoti When the body has fallen away, and nature has ceased because her purpose is accomplished, he attains aloneness that is both certain and final.