12.204
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
चतुर्विधानि भूतानि स्थावराणि चराणि च। अव्यक्तप्रभवान्याहुरव्यक्तनिधनानि च ॥ अव्यक्तनिधनं विद्यादव्यक्तात्मात्मकं मनः ॥१२-२०४-१॥
caturvidhāni bhūtāni sthāvarāṇi carāṇi ca। avyaktaprabhavāny āhur avyaktanidhanāni ca ॥ avyaktanidhanaṃ vidyād avyaktātmātmakaṃ manaḥ ॥12-204-1॥
[चतुर्विधानि (caturvidhāni) - of four kinds; भूतानि (bhūtāni) - beings; स्थावराणि (sthāvarāṇi) - immobile; चराणि (carāṇi) - mobile; च (ca) - and; अव्यक्तप्रभवानि (avyaktaprabhavāni) - originating from the unmanifest; आहुः (āhuḥ) - they say; अव्यक्तनिधनानि (avyaktanidhanāni) - ending in the unmanifest; च (ca) - and; अव्यक्तनिधनम् (avyaktanidhanam) - ending in the unmanifest; विद्यात् (vidyāt) - one should know; अव्यक्तात्मात्मकम् (avyaktātmātmakam) - having the unmanifest as its essence; मनः (manaḥ) - mind;]
(Beings are of four kinds: immobile and mobile. They say (these beings are) originating from the unmanifest and ending in the unmanifest. One should know the mind as ending in the unmanifest, having the unmanifest as its essence.)
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॥
yathāśvattha-kaṇīkāyām antarbhūto mahādrumaḥ। niṣpanno dṛśyate vyaktam avyaktāt sambhavaḥ tathā॥12-204-2॥
[यथा (yathā) - just as; अश्वत्थ (aśvattha) - sacred fig; कणीकायाम् (kaṇīkāyām) - in the seed; अन्तर्भूतः (antarbhūtaḥ) - contained within; महाद्रुमः (mahādrumaḥ) - great tree; निष्पन्नः (niṣpannaḥ) - manifested; दृश्यते (dṛśyate) - is seen; व्यक्तम् (vyaktam) - manifest; अव्यक्तात् (avyaktāt) - from the unmanifest; सम्भवः (sambhavaḥ) - origin; तथा (tathā) - so;]
(Just as the great tree is contained within the seed of the aśvattha and, when manifested, is seen to have its origin from the unmanifest, so (it is with all things).)
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॥
abhidravatyayaskāntamayo niścetanāvubhau। svabhāvahetujā bhāvā yadvadanyadapīdṛśam ॥12-204-3॥
[अभिद्रवति (abhidravati) - rushes toward; अयस्कान्तमयः (ayaskāntamayaḥ) - made of magnet; निश्चेतनौ (niścetanau) - both insentient; उभौ (ubhau) - both; स्वभावहेतुजा (svabhāvahetujā) - arising from the cause of inherent nature; भावाः (bhāvāḥ) - states; यद्वत् (yadvat) - just as; अन्यत् (anyat) - other; अपि (api) - also; ईदृशम् (īdṛśam) - such;]
(Rushes toward, made of magnet, both insentient, both; states arising from the cause of inherent nature, just as, other, also, such.)
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॥
tadvadavyaktajā bhāvāḥ kartuḥ kāraṇalakṣaṇāḥ। acetanaścetayituḥ kāraṇādabhisaṃhitāḥ ॥12-204-4॥
[तद्वत् (tadvat) - in that manner; अव्यक्तजा (avyaktajā) - born from the unmanifest; भावाः (bhāvāḥ) - entities; कर्तुः (kartuḥ) - of the doer; कारणलक्षणाः (kāraṇalakṣaṇāḥ) - characterized by cause; अचेतनाः (acetanaḥ) - unconscious; च (ca) - and; चेतयितुः (cetayituḥ) - of the conscious one; कारणात् (kāraṇāt) - from the cause; अभिसंहिताः (abhisaṃhitāḥ) - joined together;]
(In that manner, entities born from the unmanifest, characterized by cause, of the doer, unconscious, and of the conscious one, joined together from the cause.)
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॥
na bhūḥ khaṃ dyaur na bhūtāni na ṛṣayo na surāsurāḥ। nānyad āsīd ṛte jīvam āsedur na tu saṃhitam॥12-204-5॥
[न (na) - not; भूः (bhūḥ) - earth; खं (kham) - sky; द्यौः (dyaus) - heaven; न (na) - not; भूतानि (bhūtāni) - beings; न (na) - not; ऋषयः (ṛṣayaḥ) - sages; न (na) - not; सुरासुराः (surāsurāḥ) - gods and asuras; न (na) - not; अन्यत् (anyat) - anything else; आसीत् (āsīt) - existed; ऋते (ṛte) - except; जीवम् (jīvam) - life; आसेदुः (āseduḥ) - approached; न (na) - not; तु (tu) - but; संहितम् (saṃhitam) - union;]
(Not earth, not sky, not heaven, not beings, not sages, not gods and asuras; not anything else existed except life; they did not approach union.)
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॥
sarvanītyā sarvagataṃ manohetu salakṣaṇam। ajñānakarma nirdiṣṭametat kāraṇalakṣaṇam ॥12-204-6॥
[सर्वनीत्या (sarvanītyā) - by all rules; सर्वगतं (sarvagataṃ) - all-pervading; मनोहेतु (manohetu) - cause of mind; सलक्षणम् (salakṣaṇam) - with characteristics; अज्ञानकर्म (ajñānakarma) - action of ignorance; निर्दिष्टम् (nirdiṣṭam) - designated; एतत् (etat) - this; कारणलक्षणम् (kāraṇalakṣaṇam) - having the characteristics of cause;]
(By all rules, the all-pervading, the cause of mind, with characteristics, the action of ignorance, this is designated as having the characteristics of cause.)
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॥
tatkāraṇair hi saṁyuktaṁ kāryasaṅgrahakārakam। yenaitad vartate cakram anādinidhanaṁ mahat ॥12-204-7॥
[तत् (tat) - that; कारणैः (kāraṇaiḥ) - by causes; हि (hi) - indeed; संयुक्तं (saṁyuktam) - joined; कार्य (kārya) - effect; सङ्ग्रह (saṅgraha) - collection; कारकम् (kārakam) - agent; येन (yena) - by which; एतत् (etat) - this; वर्तते (vartate) - revolves; चक्रम् (cakram) - wheel; अनादि (anādi) - without beginning; निधनं (nidhanaṁ) - end; महत् (mahat) - great;]
(That, indeed, joined by causes, is the agent collecting effects; by which this great wheel, without beginning or end, revolves.)
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॥
avyaktanābhaṃ vyaktāraṃ vikāraparimaṇḍalam। kṣetrajñādhiṣṭhitaṃ cakraṃ snigdhākṣaṃ vartate dhruvam ॥12-204-8॥
[अव्यक्तनाभम् (avyaktanābham) - with unmanifest as the navel; व्यक्तारम् (vyaktāram) - having the manifest as the spokes; विकारपरिमण्डलम् (vikāraparimaṇḍalam) - with modifications as the circumference; क्षेत्रज्ञाधिष्ठितम् (kṣetrajñādhiṣṭhitam) - presided over by the knower of the field; चक्रम् (cakram) - wheel; स्निग्धाक्षम् (snigdhākṣam) - with a well-oiled axle; वर्तते (vartate) - revolves; ध्रुवम् (dhruvam) - fixed; १२-२०४-८ (12-204-8) - 12-204-8;]
(The wheel, with the unmanifest as the navel, the manifest as the spokes, modifications as the circumference, presided over by the knower of the field, with a well-oiled axle, revolves fixed.)
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॥
snigdhattvāt tilavat sarvaṃ cakre'smin pīḍyate jagat। tilapīḍair ivākramya bhogair ajñānasambhavaiḥ ॥12-204-9॥
[स्निग्धत्वात् (snigdhattvāt) - because of smoothness; तिलवत् (tilavat) - like sesame; सर्वं (sarvaṃ) - all; चक्रे (cakre) - in the wheel; अस्मिन् (asmin) - in this; पीड्यते (pīḍyate) - is pressed; जगत् (jagat) - the world; तिलपीडैः (tilapīḍaiḥ) - by sesame-presses; इव (iva) - like; आक्रम्य (ākramya) - having seized; भोगैः (bhogaiḥ) - by enjoyments; अज्ञानसम्भवैः (ajñānasambhavaiḥ) - arising from ignorance;]
(Because of smoothness, like sesame, all in this wheel the world is pressed; like by sesame-presses, having seized by enjoyments arising from ignorance.)
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॥
karma tat kurute tarṣād ahaṅkāra-parigraham। kārya-kāraṇa-saṃyoge sa hetur upapāditaḥ ॥12-204-10॥
[कर्म (karma) - action; तत् (tat) - that; कुरुते (kurute) - does; तर्षात् (tarṣāt) - from desire; अहङ्कार (ahaṅkāra) - ego; परिग्रहम् (parigraham) - appropriation; कार्य (kārya) - effect; कारण (kāraṇa) - cause; संयोगे (saṃyoge) - in the conjunction; सः (saḥ) - he; हेतु (hetu) - cause; उपपादितः (upapāditaḥ) - is established;]
(Action that does from desire, ego, appropriation; in the conjunction of effect and cause, he is established as the cause.)
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॥
nātyeti kāraṇaṃ kāryaṃ na kāryaṃ kāraṇaṃ tathā। kāryāṇāṃ tūpakaraṇe kālo bhavati hetumān ॥12-204-11॥
[न (na) - not; अत्येति (atyeti) - transcends; कारणम् (kāraṇam) - cause; कार्यं (kāryam) - effect; न (na) - not; कार्यं (kāryam) - effect; कारणम् (kāraṇam) - cause; तथा (tathā) - likewise; कार्याणां (kāryāṇām) - of effects; तु (tu) - but; उपकरणे (upakaraṇe) - in the instrument; कालः (kālaḥ) - time; भवति (bhavati) - becomes; हेतुमान् (hetumān) - possessed of cause;]
(Not does the cause transcend the effect, nor is the effect the cause likewise; but in the instrument of effects, time becomes possessed of cause.)
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॥
hetuyuktāḥ prakṛtayo vikārāś ca parasparam। anyonyam abhivartante puruṣādhiṣṭhitāḥ sadā ॥12-204-12॥
[हेतुयुक्ताः (hetuyuktāḥ) - endowed with causes; प्रकृतयः (prakṛtayaḥ) - primordial natures; विकाराः (vikārāḥ) - modifications; च (ca) - and; परस्परम् (parasparam) - mutually; अन्योन्यम् (anyonyam) - one another; अभिवर्तन्ते (abhivartante) - move about; पुरुषाधिष्ठिताः (puruṣādhiṣṭhitāḥ) - presided over by the puruṣa; सदा (sadā) - always;]
(Endowed with causes, the primordial natures and modifications mutually move about one another, always presided over by the puruṣa.)
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॥
sarajas-tāmasair bhāvaiś cyuto hetubala-anvitaḥ। kṣetrajñam eva anuyāti pāṃsuḥ vāta-iritaḥ yathā॥ na ca taiḥ spṛśyate bhāvaḥ na te tena mahātmanā॥12-204-13॥
[सरजस् (sarajas) - with rajas (passion); तामसैः (tāmasaiḥ) - with tamas (darkness); भावैः (bhāvaiḥ) - with states; च्युतः (cyutaḥ) - fallen; हेतुबलान्वितः (hetubala-anvitaḥ) - endowed with the force of causes; क्षेत्रज्ञम् (kṣetrajñam) - the knower of the field (soul); एव (eva) - only; अनुयाति (anuyāti) - follows; पांसुः (pāṃsuḥ) - dust; वातेरितः (vāta-iritaḥ) - moved by wind; यथा (yathā) - just as; न (na) - not; च (ca) - and; तैः (taiḥ) - by those; स्पृश्यते (spṛśyate) - is touched; भावः (bhāvaḥ) - state; न (na) - not; ते (te) - they; तेन (tena) - by that; महात्मना (mahātmanā) - by the great soul;]
(With states of rajas and tamas, fallen, endowed with the force of causes, the dust follows only the knower of the field, just as moved by wind. And the state is not touched by those, nor are they by that great soul.)
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॥
sarajasko'rajaskaś ca sa vai vāyur yathā bhavet। tathaitad antaraṃ vidyāt kṣetra-kṣetrajñayor budhaḥ॥ abhyāsāt sa tathā yukto na gacchet prakṛtiṃ punaḥ॥12-204-14॥
[सरजस्कः (sarajaskaḥ) - with dust; अ-रजस्कः (a-rajaskaḥ) - without dust; च (ca) - and; सः (saḥ) - he; वै (vai) - indeed; वायुः (vāyuḥ) - wind; यथा (yathā) - as; भवेत् (bhavet) - becomes; तथा (tathā) - so; एतत् (etat) - this; अन्तरम् (antaram) - difference; विद्यात् (vidyāt) - should know; क्षेत्र-क्षेत्रज्ञयोः (kṣetra-kṣetrajñayoḥ) - of field and knower of field; बुधः (budhaḥ) - the wise; अभ्यासात् (abhyāsāt) - from practice; सः (saḥ) - he; तथा (tathā) - so; युक्तः (yuktaḥ) - engaged; न (na) - not; गच्छेत् (gacchet) - goes; प्रकृतिम् (prakṛtim) - to nature; पुनः (punaḥ) - again;]
(With dust, without dust, and he indeed, as wind becomes; so this difference should know, of field and knower of field, the wise. From practice, he so engaged does not go to nature again.)
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॥
saṃdeham etam utpannam acchinat bhagavān ṛṣiḥ। tathā vārtāṃ samīkṣeta kṛtalakṣaṇa-saṃmitām ॥12-204-15॥
[संदेहम् (saṃdeham) - doubt; एतम् (etam) - this; उत्पन्नम् (utpannam) - arisen; अच्छिनत् (acchinat) - removed; भगवान् (bhagavān) - the revered; ऋषिः (ṛṣiḥ) - sage; तथा (tathā) - thus; वार्ताम् (vārtām) - news; समीक्षेत (samīkṣeta) - should examine; कृतलक्षण (kṛtalakṣaṇa) - with established characteristics; संमिताम् (saṃmitām) - measured;]
(The revered sage removed this arisen doubt. Thus, he should examine the news with established and measured characteristics.)
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॥
bījāny agny-upadagdhāni na rohanti yathā punaḥ। jñānadagdhais tathā kleśair nātmā sambadhyate punaḥ॥12-204-16॥
[बीजानि (bījāni) - seeds; अग्नि-उपदग्धानि (agni-upadagdhāni) - burnt by fire; न (na) - not; रोहन्ति (rohanti) - sprout; यथा (yathā) - just as; पुनः (punaḥ) - again; ज्ञान-दग्धैः (jñāna-dagdhaiḥ) - burnt by knowledge; तथा (tathā) - so; क्लेशैः (kleśaiḥ) - by afflictions; न (na) - not; आत्मा (ātmā) - self; सम्बध्यते (sambadhyate) - is bound; पुनः (punaḥ) - again;]
(Just as seeds burnt by fire do not sprout again, so the self, burnt by knowledge, is not bound again by afflictions.)
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.
