12.293
वसिष्ठ उवाच॥
Vasiṣṭha said.
एवमप्रतिबुद्धत्वादबुद्धजनसेवनात्। सर्गकोटिसहस्राणि पतनान्तानि गच्छति ॥१२-२९३-१॥
Thus, because of lack of awakening and association with ignorant people, one undergoes millions of cycles of creation that end in downfall.
धाम्ना धामसहस्राणि मरणान्तानि गच्छति। तिर्यग्योनौ मनुष्यत्वे देवलोके तथैव च ॥१२-२९३-२॥
By brilliance, thousands of radiances that end with death are attained. One goes into the womb of animals, the state of humans, and the world of gods, likewise.
चन्द्रमा इव कोशानां पुनस्तत्र सहस्रशः। लीयतेऽप्रतिबुद्धत्वादेवमेष ह्यबुद्धिमान् ॥१२-२९३-३॥
Just as the moon appears in thousands of sheaths, here too, due to lack of awakening, this one merges again and again; thus, he is indeed unintelligent.
कलाः पञ्चदशा योनिस्तद्धाम इति पठ्यते। नित्यमेतद्विजानीहि सोमः षोडशमी कला ॥१२-२९३-४॥
It is said that the source is fifteen parts, that is its abode. Always know this: Soma is the sixteenth part.
कलायां जायतेऽजस्रं पुनः पुनरबुद्धिमान्। धाम तस्योपयुञ्जन्ति भूय एव तु जायते ॥१२-२९३-५॥
In the art, an unintelligent person is born again and again without ceasing. His place is used, but again he is born.
षोडशी तु कला सूक्ष्मा स सोम उपधार्यताम्। न तूपयुज्यते देवैर्देवानुपयुनक्ति सा ॥१२-२९३-६॥
But let that subtle sixteenth part be considered as Soma; it is not used by the gods, but it applies to the gods.
एवं तां क्षपयित्वा हि जायते नृपसत्तम। सा ह्यस्य प्रकृतिर्दृष्टा तत्क्षयान्मोक्ष उच्यते ॥१२-२९३-७॥
O best of kings, thus, when that (nature) is destroyed, one is born anew. That is indeed seen as his nature; the destruction of that is called liberation.
तदेवं षोडशकलं देहमव्यक्तसञ्ज्ञकम्। ममायमिति मन्वानस्तत्रैव परिवर्तते ॥१२-२९३-८॥
Thus, the sixteen-parted body called 'unmanifest', thinking 'this is mine', continues to revolve there.
पञ्चविंशस्तथैवात्मा तस्यैवा प्रतिबोधनात्। विमलस्य विशुद्धस्य शुद्धानिलनिषेवणात् ॥१२-२९३-९॥
The twenty-fifth self, in the same way, arises from the awakening of that very self, through association with the pure wind of the stainless and pure.
अशुद्ध एव शुद्धात्मा तादृग्भवति पार्थिव। अबुद्धसेवनाच्चापि बुद्धोऽप्यबुधतां व्रजेत् ॥१२-२९३-१०॥
O king, even a pure soul may become impure; and by associating with the ignorant, even the wise can fall into ignorance.
तथैवाप्रतिबुद्धोऽपि ज्ञेयो नृपतिसत्तम। प्रकृतेस्त्रिगुणायास्तु सेवनात्प्राकृतो भवेत् ॥१२-२९३-११॥
O best of kings, know that one who is not awakened, by association with the three qualities of nature, becomes mundane.
करालजनक उवाच॥
Karala Janaka said.
अक्षरक्षरयोरेष द्वयोः सम्बन्ध इष्यते। स्त्रीपुंसोर्वापि भगवन्सम्बन्धस्तद्वदुच्यते ॥१२-२९३-१२॥
This connection between the two imperishable entities is considered. Likewise, O Lord, the connection between woman and man is also described in the same way.
ऋते न पुरुषेणेह स्त्री गर्भं धारयत्युत। ऋते स्त्रियं न पुरुषो रूपं निर्वर्तयेत्तथा ॥१२-२९३-१३॥
A woman does not conceive an embryo here without a man; likewise, a man cannot produce a form without a woman.
अन्योन्यस्याभिसम्बन्धादन्योन्यगुणसंश्रयात्। रूपं निर्वर्तयत्येतदेवं सर्वासु योनिषु ॥१२-२९३-१४॥
Because of the mutual connection and interdependence of qualities, this form arises in all sources (wombs) in this way.
रत्यर्थमभिसंरोधादन्योन्यगुणसंश्रयात्। ऋतौ निर्वर्तते रूपं तद्वक्ष्यामि निदर्शनम् ॥१२-२९३-१५॥
Form arises for the purpose of sexual union, due to mutual restraint and the association of each other's qualities, in the proper season; I will explain this with an example.
ये गुणाः पुरुषस्येह ये च मातृगुणास्तथा। अस्थि स्नायु च मज्जा च जानीमः पितृतो द्विज ॥१२-२९३-१६॥
O twice-born, the qualities that belong to a man here, and likewise the qualities of the mother—bone, sinew, and marrow—we know these come from the father.
त्वङ्मांसं शोणितं चैव मातृजान्यपि शुश्रुम। एवमेतद्द्विजश्रेष्ठ वेदशास्त्रेषु पठ्यते ॥१२-२९३-१७॥
O best of the twice-born, we have heard that skin, flesh, blood, and those born from the mother are mentioned in the Vedic scriptures in this way.
प्रमाणं यच्च वेदोक्तं शास्त्रोक्तं यच्च पठ्यते। वेदशास्त्रप्रमाणं च प्रमाणं तत्सनातनम् ॥१२-२९३-१८॥
That which is stated in the Veda, in the śāstra, and is recited, is the means of knowledge; the authority of the Veda and śāstra is the eternal means of knowledge.
एवमेवाभिसम्बद्धौ नित्यं प्रकृतिपूरुषौ। पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते ॥१२-२९३-१९॥
Thus, I see that primordial nature and the soul are eternally bound together, O venerable one; therefore, the law of liberation does not exist.
अथ वानन्तरकृतं किञ्चिदेव निदर्शनम्। तन्ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्यसि सर्वथा ॥१२-२९३-२०॥
Now, please tell me some immediate example; you are indeed a direct witness in every way.
मोक्षकामा वयं चापि काङ्क्षामो यदनामयम्। अदेहमजरं दिव्यमतीन्द्रियमनीश्वरम् ॥१२-२९३-२१॥
We, desiring liberation, also long for that which is free from affliction: bodiless, ageless, divine, beyond the senses, and without a ruler.
वसिष्ठ उवाच॥
Vasiṣṭha said.
यदेतदुक्तं भवता वेदशास्त्रनिदर्शनम्। एवमेतद्यथा चैतन्न गृह्णाति तथा भवान् ॥१२-२९३-२२॥
What you have said as an example from the Veda-śāstra, in this way, as this is, and as you do not accept this, so it is with you.
धार्यते हि त्वया ग्रन्थ उभयोर्वेदशास्त्रयोः। न तु ग्रन्थस्य तत्त्वज्ञो यथावत्त्वं नरेश्वर ॥१२-२९३-२३॥
You uphold the text of both the Veda and the Śāstra, O king, but you do not truly know the essence of the text as it really is.
यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः। न च ग्रन्थार्थतत्त्वज्ञस्तस्य तद्धारणं वृथा ॥१२-२९३-२४॥
He who is intent on memorizing the Veda and śāstra texts, but does not know their true meaning—his memorization is in vain.
भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः। यस्तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थागमो वृथा ॥१२-२९३-२५॥
He who does not understand the meaning of the book merely carries a burden; but for one who knows the true essence of the book, its study is never in vain. (12-293-25)
ग्रन्थस्यार्थं च पृष्टः संस्तादृशो वक्तुमर्हति। यथा तत्त्वाभिगमनादर्थं तस्य स विन्दति ॥१२-२९३-२६॥
One who is asked about the meaning of the text and is such an expert is worthy to speak; for, as he approaches the truth, he finds its meaning.
यस्तु संसत्सु कथयेद्ग्रन्थार्थं स्थूलबुद्धिमान्। स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात् ॥१२-२९३-२७॥
But who, being of gross intellect, should speak the meaning of the text in assemblies? How can one of dull understanding explain the text with certainty?
निर्णयं चापि छिद्रात्मा न तं वक्ष्यति तत्त्वतः। सोपहासात्मतामेति यस्माच्चैवात्मवानपि ॥१२-२९३-२८॥
A fault-finding person does not truly state a decision; even if he is self-possessed, he becomes an object of ridicule because of this.
तस्मात्त्वं शृणु राजेन्द्र यथैतदनुदृश्यते। याथातथ्येन साङ्ख्येषु योगेषु च महात्मसु ॥१२-२९३-२९॥
Therefore, O King, listen as this is truly observed in the Sāṅkhya and Yoga systems and among the great souls.
यदेव योगाः पश्यन्ति साङ्ख्यैस्तदनुगम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स बुद्धिमान् ॥१२-२९३-३०॥
That which is seen by the Yogas is also followed by the Sāṅkhyas. He who sees Sāṅkhya and Yoga as one is wise.
त्वङ्मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च। एतदैन्द्रियकं तात यद्भवानिदमाह वै ॥१२-२९३-३१॥
Dear one, you have indeed described this—skin, flesh, blood, fat, bile, marrow, bone, and sinew—as that which pertains to the senses.
द्रव्याद्द्रव्यस्य निष्पत्तिरिन्द्रियादिन्द्रियं तथा। देहाद्देहमवाप्नोति बीजाद्बीजं तथैव च ॥१२-२९३-३२॥
The origin of substance comes from substance; similarly, sense-organs arise from sense-organs. In the same way, a body attains another body, and a seed comes from a seed.
निरिन्द्रियस्याबीजस्य निर्द्रव्यस्यास्य देहिनः। कथं गुणा भविष्यन्ति निर्गुणत्वान्महात्मनः ॥१२-२९३-३३॥
How can qualities arise in this embodied being who is without senses, without seed, without substance, and who, being a great soul, is devoid of qualities?
गुणा गुणेषु जायन्ते तत्रैव निविशन्ति च। एवं गुणाः प्रकृतितो जायन्ते च न सन्ति च ॥१२-२९३-३४॥
Qualities arise within qualities and merge there themselves. In this way, qualities originate from nature; they both come into being and do not exist independently.
त्वङ्मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च। अष्टौ तान्यथ शुक्रेण जानीहि प्राकृतानि वै ॥१२-२९३-३५॥
Know that skin, flesh, blood, fat, bile, marrow, bone, and sinew—these eight are indeed naturally produced from semen.
पुमांश्चैवापुमांश्चैव त्रैलिङ्ग्यं प्राकृतं स्मृतम्। नैव पुमान्पुमांश्चैव स लिङ्गीत्यभिधीयते ॥१२-२९३-३६॥
Both man and not-man, and the three-gendered are considered natural. One who is neither man nor man, he is called 'having gender'.
अलिङ्गा प्रकृतिर्लिङ्गैरुपलभ्यति सात्मजैः। यथा पुष्पफलैर्नित्यमृतवो मूर्तयस्तथा ॥१२-२९३-३७॥
Primordial nature, though itself without distinguishing mark, is recognized by its marks and its own products; just as the seasons are always recognized by their forms—flowers and fruits—so too is primordial nature.
एवमप्यनुमानेन ह्यलिङ्गमुपलभ्यते। पञ्चविंशतिमस्तात लिङ्गेष्वनियतात्मकः ॥१२-२९३-३८॥
Thus, even by inference, no characteristic is perceived. Of those twenty-five, the characteristics are of an indeterminate nature.
अनादिनिधनोऽनन्तः सर्वदर्शी निरामयः। केवलं त्वभिमानित्वाद्गुणेष्वगुण उच्यते ॥१२-२९३-३९॥
He is without beginning or end, infinite, all-seeing, and free from disease. Yet, only due to pride, he is called quality-less among qualities.
गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः। तस्मादेवं विजानन्ति ये जना गुणदर्शिनः ॥१२-२९३-४०॥
Qualities exist in those who possess them; how can there be qualities in one who is without qualities? Therefore, those who see thus are the people who truly understand qualities.
यदा त्वेष गुणान्सर्वान्प्राकृतानभिमन्यते। तदा स गुणवानेव परमेणानुपश्यति ॥१२-२९३-४१॥
When this person regards all the natural qualities, then he, endowed with qualities, truly perceives through the supreme.
यत्तद्बुद्धेः परं प्राहुः साङ्ख्या योगाश्च सर्वशः। बुध्यमानं महाप्राज्ञमबुद्धपरिवर्जनात् ॥१२-२९३-४२॥
That which is declared by the Sāṅkhyas and Yogins in every way as beyond the intellect; being understood as the great wise one by the exclusion of the unwise.
अप्रबुद्धमथाव्यक्तं सगुणं प्राहुरीश्वरम्। निर्गुणं चेश्वरं नित्यमधिष्ठातारमेव च ॥१२-२९३-४३॥
Those who are not awakened call the unmanifest with qualities as the Lord; and the Lord is also said to be without qualities, eternal, and the presiding supporter.
प्रकृतेश्च गुणानां च पञ्चविंशतिकं बुधाः। साङ्ख्ययोगे च कुशला बुध्यन्ते परमैषिणः ॥१२-२९३-४४॥
The wise, skilled in Sāṅkhya-yoga, understand prakṛti, the guṇas, and the twenty-fifth principle; these are the aspirants for the supreme.
यदा प्रबुद्धास्त्वव्यक्तमवस्थाजन्मभीरवः। बुध्यमानं प्रबुध्यन्ति गमयन्ति समं तदा ॥१२-२९३-४५॥
When the awakened ones, who are fearful of birth in the unmanifest state, themselves become awakened, then they awaken and lead others equally.
एतन्निदर्शनं सम्यगसम्यगनुदर्शनम्। बुध्यमानाप्रबुद्धाभ्यां पृथक्पृथगरिंदम ॥१२-२९३-४६॥
O subduer of enemies, this example illustrates how proper and improper actions are observed separately by those who are awakened and those who are not.
परस्परेणैतदुक्तं क्षराक्षरनिदर्शनम्। एकत्वमक्षरं प्राहुर्नानात्वं क्षरमुच्यते ॥१२-२९३-४७॥
This is mutually described as the example of the perishable and imperishable: oneness is called the imperishable, and manifoldness is said to be the perishable.
पञ्चविंशतिनिष्ठोऽयं यदासम्यक्प्रवर्तते। एकत्वं दर्शनं चास्य नानात्वं चाप्यदर्शनम् ॥१२-२९३-४८॥
When this, established in the twenty-five (principles), functions properly, its perception is oneness, and its non-perception is manifoldness.
तत्त्वनिस्तत्त्वयोरेतत्पृथगेव निदर्शनम्। पञ्चविंशतिसर्गं तु तत्त्वमाहुर्मनीषिणः ॥१२-२९३-४९॥
This is the illustration of the distinction between the principle and the non-principle. However, the wise call the creation of the twenty-five principles as the principle.
निस्तत्त्वं पञ्चविंशस्य परमाहुर्निदर्शनम्। वर्गस्य वर्गमाचारं तत्त्वं तत्त्वात्सनातनम् ॥१२-२९३-५०॥
The supreme ones say that the twenty-fifth is without essence, as an example. For the group, the conduct of the group is the principle, and from the principle comes the eternal.
