Rules

¹ As in the case of the king’s son, from instruction as to the truth [comes discrimination between soul and Nature].

² As in the case of the goblin, even when the instruction was for the sake of another, [the chance hearer may be benefited].

Aph. 3.* Repetition [is to be made], if not, from once instructing, [the end be gained].

Aph. 4.* As in the case of father and son; since both are seen; [to one, to die, and the other, to be born].

Aph. 5.* One experiences pleasure or pain [alternatively], from [voluntary] abandonment or [forcible] separation; as in the case of a hawk.

Aph. 6.* As in the case of a snake and its skin.

Aph. 7.* Or as an amputated hand.

Aph. 8.* What is not a means [of liberation is] not to be thought about, [as this conduces only] to bondage; as in the case of Bharata.

Aph. 9.* From [association with] many there is obstruction to concentration, through passion, &c.; as in the case of a girl’s shells.4

Aph. 10.* Just so, from [the company of] two, also.

Aph. 11.* He who is without hope is happy; like Pingalá.3

Aph. 12.* [One may be happy,] even without exertion; like a serpent happy in another’s house.

Aph. 13.* Though he devote himself to many Institutes and teachers, a taking of the essence [is to be made]; as is the case with the bee.

Aph. 14.* The Meditation is not interrupted of him whose mind is intent on one object; like the maker of arrows.3

Aph. 15.* Through transgression of the enjoined rules there is failure in the aim; as in the world.

Aph. 16.* Moreover, if they be forgotten; as in the case of the female frog.

Aph. 17.* Not even though instruction be heard is the end gained, without reflexion; as in the case of Virochana.4

Aph. 18.* Of those two, it [reflexion,] was seen in the case of Indra [only].

Aph. 19.* Having performed reverence, the duties of a student, and attendance, one has success after a long time; as in his case.

Aph. 20.* There is no determination of the time; as in the Case of Vámadeva.3

Aph. 21.* Through devotion to something under a superinduced form, [attainment to, or approach towards, knowledge takes place] by degrees; as in the case of those who devote themselves to sacrifices.

Aph. 22.* Moreover, after the attainment of what [like the world of Brahmá,] is other [than the state of emancipated soul], there is return [to mundane existence]; because it is written [in the 5th Prapáṭhaka of the Chhándogya Upanishad4]: ‘From conjunction with the five fires there is birth,’ &c.

Aph. 23.* By him who is free from passion what is to be left is left, and what is to be taken is taken; as in the case of the swan and the milk.

Aph. 24.* Or through association with one who has obtained excellence;4 as in the case thereof.

Aph. 25.* Not of his own accord should he go near one who is infected with desire; like the parrot.

Aph. 26.* [Else he may become] bound, by conjunction with the cords; as in the case of the parrot.

Aph. 27.* Not by enjoyment is desire appeased; as in the case of the saint.

Aph. 28.* From seeing the fault of both.

Aph. 29.* Not in the case of him whose mind is disturbed does the seed of instruction sprout; as in the case of Aja.

Aph. 30.* Not even a mere semblance [of this true knowledge arises in him whose mind is disturbed]; as in the case of a foul mirror.

Aph. 31.* Nor, even though sprung therefrom, is that [knowledge, necessarily,] in accordance therewith; like the lotus.

Aph. 32.* Not even on the attainment of glorification has that been done which was to be done; as is the case with the perfection4 of the objects worshipped, as is the case with the perfection of the objects worshipped.