Sānkhya Aphorisms of Kapila | 4 Book
Now, by means of a collection of narratives, recognized in the Institutes, the means of discriminative knowledge are to be displayed: so, for this purpose the Fourth Book is commenced.
As in the case of the king’s son, from instruction as to the truth [comes discrimination between Soul and Nature].
As in the case of the goblin, even when the instruction was for the sake of another, [the chance hearer may be benefited].
Repetition [is to be made], if not, from once instructing, [the end be gained].
As in the case of father and son; since both are seen; [the one, to die, and the other, to be born].
One experiences pleasure or pain [alternatively], from [voluntary] abandonment or [forcible] separation; as in the case of a hawk.
As in the case of a snake and its skin.
Or as an amputated hand.
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.
From [association with] many there is obstruction to concentration, through passion, &c.; as in the case of a girl’s shells.
Just so, from [the company of] two, also.
He who is without hope is happy; like Pingalā.
[One may be happy,] even without exertion; like a serpent happy in another’s house.
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.
The Meditation is not interrupted of him whose mind is intent on one object; like the maker of arrows.
Through transgression of the enjoined rules there is failure in the aim; as in the world.
Moreover, if they be forgotten; as in the case of the female frog.
Not even though instruction be heard is the end gained, without reflexion; as in the case of Virochana.
Of those two, it [reflexion,] was seen in the case of Indra [only].
Having performed reverence, the duties of a student, and attendance, one has success after a long time; as in his case.
There is no determination of the time; as in the case of Vāmadeva.
Through devotion to something under a super-induced form, [attainment to, or approach towards, knowledge takes place] by degrees; as in the case of those who devote themselves to sacrifices.
Moreover, after the attainment of what [like the world of Brahma,] is other [than the state of emancipated soul], there is return [to mundane existence]; because it is written [in the 5th Prapāṭhaka of the Chāṇḍogya Upanishad]: ‘From conjunction with the five fires there is birth,’ &c.
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.
Or through association with one who has obtained excellence; as in the case thereof.
Not of his own accord should he go near one who is infected with desire; like the parrot.
[Else, he may become] bound, by conjunction with the cords; as in the case of the parrot.
Not by enjoyment is desire appeased; as in the case of the saint.
From seeing the fault of both.
Not in the case of him whose mind is disturbed does the seed of instruction sprout; as in the case of Aja.
Not even a mere semblance [of this true knowledge arises in him whose mind is disturbed]; as in the case of a foul mirror.
Nor, even though sprung therefrom, is that [knowledge, necessarily,] in accordance therewith; like the lotus.
Not even on the attainment of glorification has that been done which was to be done; as is the case with the perfection of the objects worshipped, as is the case with the perfection of the objects worshipped.