Bondage, liberation, and isolation

SK 62

Therefore, in truth, no [self] whatever is bound, nor liberated, nor does it transmigrate. It is prakṛti / pradhāna / mūlaprakṛti (nature), in its manifold supports [bodies], that transmigrates, is bound, and is liberated.

SK 63

By seven forms [virtue, vice, ignorance, dispassion, lordliness, and their opposites] prakṛti / pradhāna / mūlaprakṛti (nature) binds herself by herself; and that same [nature], for the puruṣa (self)'s sake, frees [herself] by one form [namely true knowledge].

SK 64

Thus, through repeated meditation on the principles [there arises the realization]: "I am not [an agent], nothing is mine, [this is] not-I" — complete, free from error, pure, and absolute knowledge arises.

SK 65

By that [knowledge] the puruṣa (self) beholds prakṛti / pradhāna / mūlaprakṛti (nature), who has ceased to produce and, her purpose [accomplished], has withdrawn from the seven forms — [he beholds her] poised like a spectator, fully at ease.

SK 66

"I have seen [her]" — so [thinks] the one [self], indifferent; "I have been seen" — so the other [nature] desists. Though the conjunction of the two still persists, there is no [further] purpose for creation.

SK 67

Upon the attainment of right knowledge, when virtue and the rest [the dispositions] become incapable of being a cause [of rebirth], [the self] continues to bear the body by the force of [past] momentum, like the spinning of a [potter's] wheel.

SK 68

When the separation from the body is attained, and prakṛti / pradhāna / mūlaprakṛti (the primary nature) ceases, its purpose having been fulfilled, [the self] attains kaivalya (isolation) that is both absolute and final.