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Por esta razón (atas), ese (tad) objeto conocible (jñeyam) artificial (kṛtrimam)1 (es) siempre (sadā) como (vat) el estado (pada) de sueño profundo (sauṣupta). Sin embargo (tu), ese (tad) principio (del Spanda) (tattvam) no es (na) percibido o captado (pratipadyate) de este modo (evam), (o sea), como un estado de recuerdo (smaryamāṇatvam)||13||
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For this reason (atas), that (tad) artificial (kṛtrimam) knowable (jñeyam)1 (is) always (sadā) like (vat) the state (pada) of deep sleep (sauṣupta). However (tu), that (tad) principle (of Spanda) (tattvam) is not (na) thus (evam) perceived or realized (pratipadyate), (that is), as a state of recollection (smaryamāṇatvam)||13||
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For this reason (atas), that (tad) artificial (kṛtrimam) knowable (jñeyam)1 (is) always (sadā) like (vat) the state (pada) of deep sleep (sauṣupta). However (tu), that (tad) principle (of Spanda) (tattvam) is not (na) thus (evam) perceived or realized (pratipadyate), (that is), as a state of recollection (smaryamāṇatvam)||13||
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Эманации (niṣyandāḥ) Спанды (spanda), которые начинаются (ādi) с качеств Prakṛti (guṇa) (и) приобретают (labdha) собственное (ātma) существование (lābhāḥ), опираясь (saṁśrayāt) на универсальную (sāmānya) Спанду (spanda), никогда не препятствуют (satatam syuḥ... aparipanthinaḥ) познавшему (Высшее Я) (jñāsya)||19||
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