12.204
गुरुरुवाच॥
The teacher said.
चतुर्विधानि भूतानि स्थावराणि चराणि च। अव्यक्तप्रभवान्याहुरव्यक्तनिधनानि च ॥ अव्यक्तनिधनं विद्यादव्यक्तात्मात्मकं मनः ॥१२-२०४-१॥
Beings are classified into four types: immobile and mobile. It is said that these beings originate from the unmanifest and dissolve into the unmanifest. One should understand that the mind, too, ends in the unmanifest and is of the nature of the unmanifest.
यथाश्वत्थकणीकायामन्तर्भूतो महाद्रुमः। निष्पन्नो दृश्यते व्यक्तमव्यक्तात्सम्भवस्तथा ॥१२-२०४-२॥
Just as the great aśvattha tree is hidden within its seed and, when it grows, is seen to have arisen from the unmanifest, so too is the origin of things from the unmanifest.
अभिद्रवत्ययस्कान्तमयो निश्चेतनावुभौ। स्वभावहेतुजा भावा यद्वदन्यदपीदृशम् ॥१२-२०४-३॥
Just as both the magnet and the object made of magnet, though both insentient, rush toward each other due to their inherent nature, so too are other such states arising from their own inherent causes.
तद्वदव्यक्तजा भावाः कर्तुः कारणलक्षणाः। अचेतनाश्चेतयितुः कारणादभिसंहिताः ॥१२-२०४-४॥
Similarly, the entities that arise from the unmanifest, characterized by causality, belong to the doer; the unconscious ones are joined to the conscious one by the cause.
न भूः खं द्यौर्न भूतानि नर्षयो न सुरासुराः। नान्यदासीदृते जीवमासेदुर्न तु संहितम् ॥१२-२०४-५॥
There was neither earth, nor sky, nor heaven, nor any beings, nor sages, nor gods or asuras; nothing else existed except for life; they did not attain union.
सर्वनीत्या सर्वगतं मनोहेतु सलक्षणम्। अज्ञानकर्म निर्दिष्टमेतत्कारणलक्षणम् ॥१२-२०४-६॥
According to all rules, that which is all-pervading, the cause of the mind, and possesses characteristics, is designated as the action of ignorance; this is described as having the characteristics of a cause.
तत्कारणैर्हि संयुक्तं कार्यसङ्ग्रहकारकम्। येनैतद्वर्तते चक्रमनादिनिधनं महत् ॥१२-२०४-७॥
That, indeed, united with causes, is the agent that gathers effects; by which this great wheel, without beginning or end, turns.
अव्यक्तनाभं व्यक्तारं विकारपरिमण्डलम्। क्षेत्रज्ञाधिष्ठितं चक्रं स्निग्धाक्षं वर्तते ध्रुवम् ॥१२-२०४-८॥
The wheel, whose hub is the unmanifest, whose spokes are the manifest, whose rim is the modifications, presided over by the knower of the field, and whose axle is well-oiled, revolves steadily.
स्निग्धत्वात्तिलवत्सर्वं चक्रेऽस्मिन्पीड्यते जगत्। तिलपीडैरिवाक्रम्य भोगैरज्ञानसम्भवैः ॥१२-२०४-९॥
Because of its smoothness, the whole world in this wheel is pressed like sesame; just as sesame is pressed by presses, so too is the world seized by enjoyments arising from ignorance.
कर्म तत्कुरुते तर्षादहङ्कारपरिग्रहम्। कार्यकारणसंयोगे स हेतुरुपपादितः ॥१२-२०४-१०॥
Action is performed out of desire, ego, and appropriation; in the conjunction of effect and cause, he is established as the cause.
नात्येति कारणं कार्यं न कार्यं कारणं तथा। कार्याणां तूपकरणे कालो भवति हेतुमान् ॥१२-२०४-११॥
The cause does not surpass the effect, nor is the effect itself the cause; but in the context of the instruments of actions, time is endowed with causality.
हेतुयुक्ताः प्रकृतयो विकाराश्च परस्परम्। अन्योन्यमभिवर्तन्ते पुरुषाधिष्ठिताः सदा ॥१२-२०४-१२॥
The primordial natures and their modifications, endowed with causes, always interact with one another under the supervision of the puruṣa.
सरजस्तामसैर्भावैश्च्युतो हेतुबलान्वितः। क्षेत्रज्ञमेवानुयाति पांसुर्वातेरितो यथा ॥ न च तैः स्पृश्यते भावो न ते तेन महात्मना ॥१२-२०४-१३॥
Just as dust, moved by the wind, follows only the knower of the field (the soul) when fallen under the influence of rajas and tamas and endowed with the force of causes, so too the state is not touched by those qualities, nor are those qualities touched by that great soul.
सरजस्कोऽरजस्कश्च स वै वायुर्यथा भवेत्। तथैतदन्तरं विद्यात्क्षेत्रक्षेत्रज्ञयोर्बुधः ॥ अभ्यासात्स तथा युक्तो न गच्छेत्प्रकृतिं पुनः ॥१२-२०४-१४॥
Just as wind may be with or without dust, so should the wise know the difference between the field and the knower of the field. Through practice, one so engaged does not return to nature again.
संदेहमेतमुत्पन्नमच्छिनद्भगवानृषिः। तथा वार्तां समीक्षेत कृतलक्षणसंमिताम् ॥१२-२०४-१५॥
The revered sage dispelled this doubt that had arisen. In this way, one should examine news that is characterized by established and measured qualities.
बीजान्यग्न्युपदग्धानि न रोहन्ति यथा पुनः। ज्ञानदग्धैस्तथा क्लेशैर्नात्मा सम्बध्यते पुनः ॥१२-२०४-१६॥
Just as seeds that have been burnt by fire do not sprout again, so too, when the self is burnt by knowledge, it is not bound again by afflictions.
