12.293
vasiṣṭha uvāca॥
Vasiṣṭha said.
evam-apratibuddhatvād abuddha-jana-sevanāt। sarga-koṭi-sahasrāṇi patanāntāni gacchati ॥12-293-1॥
Thus, because of lack of awakening and association with ignorant people, one undergoes millions of cycles of creation that end in downfall.
dhāmnā dhāmasahasrāṇi maraṇāntāni gacchati। tiryagyonau manuṣyatve devaloke tathaiva ca ॥12-293-2॥
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.
candramā iva kośānāṃ punastatra sahasraśaḥ। līyate'pratibuddhatvādevameṣa hyabuddhimān ॥12-293-3॥
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.
kalāḥ pañcadaśā yonis taddhāma iti paṭhyate। nityam etad vijānīhi somaḥ ṣoḍaśamī kalā ॥12-293-4॥
It is said that the source is fifteen parts, that is its abode. Always know this: Soma is the sixteenth part.
kalāyāṃ jāyate'jasraṃ punaḥ punarabuddhimān। dhāma tasyopayuñjanti bhūya eva tu jāyate ॥12-293-5॥
In the art, an unintelligent person is born again and again without ceasing. His place is used, but again he is born.
ṣoḍaśī tu kalā sūkṣmā sa soma upadhāryatām। na tu upayujyate devaiḥ devān upayunakti sā ॥12-293-6॥
But let that subtle sixteenth part be considered as Soma; it is not used by the gods, but it applies to the gods.
evaṃ tāṃ kṣapayitvā hi jāyate nṛpasattama। sā hy asya prakṛtir dṛṣṭā tat-kṣayān mokṣa ucyate ॥12-293-7॥
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.
tadevaṃ ṣoḍaśakalaṃ dehamavyaktasañjñakam। mamāyamiti manvānastatraiva parivartate ॥12-293-8॥
Thus, the sixteen-parted body called 'unmanifest', thinking 'this is mine', continues to revolve there.
pañcaviṃśas tathaivātmā tasyaivā pratibodhanāt। vimalasya viśuddhasya śuddhānilaniṣevaṇāt ॥12-293-9॥
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.
aśuddha eva śuddhātmā tādṛgbhavati pārthiva। abuddhasevanāccāpi buddho'pyabudhatāṃ vrajet ॥12-293-10॥
O king, even a pure soul may become impure; and by associating with the ignorant, even the wise can fall into ignorance.
tathaivāpratibuddho'pi jñeyo nṛpatisattama। prakṛtestriguṇāyāstu sevanātprākṛto bhavet ॥12-293-11॥
O best of kings, know that one who is not awakened, by association with the three qualities of nature, becomes mundane.
karālajanaka uvāca॥
Karala Janaka said.
akṣarakṣarayoreṣa dvayoḥ sambandha iṣyate। strīpuṃsorvāpi bhagavansambandhastadvaducyate ॥12-293-12॥
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.
ṛte na puruṣeṇeha strī garbhaṃ dhārayatyuta। ṛte striyaṃ na puruṣo rūpaṃ nirvartayettathā ॥12-293-13॥
A woman does not conceive an embryo here without a man; likewise, a man cannot produce a form without a woman.
anyonyasyābhisambandhād anyonya-guṇa-saṃśrayāt। rūpaṃ nirvartayat etad evaṃ sarvāsu yoniṣu ॥12-293-14॥
Because of the mutual connection and interdependence of qualities, this form arises in all sources (wombs) in this way.
ratyartham abhisaṃrodhād anyonya-guṇa-saṃśrayāt। ṛtau nirvartate rūpaṃ tad vakṣyāmi nidarśanam ॥12-293-15॥
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.
ye guṇāḥ puruṣasyeha ye ca mātṛguṇāstathā। asthi snāyu ca majjā ca jānīmaḥ pitṛto dvija ॥12-293-16॥
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.
tvaṅ-māṁsaṁ śoṇitaṁ caiva mātṛjāny api śuśruma। evam etad dvija-śreṣṭha veda-śāstreṣu paṭhyate ॥12-293-17॥
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.
pramāṇaṃ yac ca vedoktaṃ śāstroktaṃ yac ca paṭhyate। vedaśāstrapramāṇaṃ ca pramāṇaṃ tatsanātanam ॥12-293-18॥
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.
evamevābhisambaddhau nityaṃ prakṛtipūruṣau। paśyāmi bhagavaṃstasmanmokṣadharmo na vidyate ॥12-293-19॥
Thus, I see that primordial nature and the soul are eternally bound together, O venerable one; therefore, the law of liberation does not exist.
atha vānantarakṛtaṃ kiñcideva nidarśanam। tanmamācakṣva tattvena pratyakṣo hyasi sarvathā ॥12-293-20॥
Now, please tell me some immediate example; you are indeed a direct witness in every way.
mokṣakāmā vayaṃ cāpi kāṅkṣāmo yadanāmayam। adehamajaraṃ divyamatīndriyam anīśvaram ॥12-293-21॥
We, desiring liberation, also long for that which is free from affliction: bodiless, ageless, divine, beyond the senses, and without a ruler.
vasiṣṭha uvāca॥
Vasiṣṭha said.
yadetad uktaṃ bhavatā vedaśāstranidarśanam। evam etad yathā caitann gṛhṇāti tathā bhavān ॥12-293-22॥
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.
dhāryate hi tvayā grantha ubhayorvedaśāstrayoḥ। na tu granthasya tattvajño yathāvattvaṃ nareśvara ॥12-293-23॥
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.
yo hi vede ca śāstre ca granthadhāraṇatatparaḥ। na ca granthārthatattvajñastasya taddhāraṇaṃ vṛthā ॥12-293-24॥
He who is intent on memorizing the Veda and śāstra texts, but does not know their true meaning—his memorization is in vain.
bhāraṃ sa vahate tasya granthasyārthaṃ na vetti yaḥ। yastu granthārthatattvajño nāsya granthāgamo vṛthā ॥12-293-25॥
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)
granthasyārthaṃ ca pṛṣṭaḥ saṃstādṛśo vaktumarhati। yathā tattvābhigamanādarthaṃ tasya sa vindati ॥12-293-26॥
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.
yastu saṃsatsu kathayed granthārthaṃ sthūlabuddhimān। sa kathaṃ mandavijñāno granthaṃ vakṣyati nirṇayāt ॥12-293-27॥
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?
nirṇayaṃ cāpi chidraātmā na taṃ vakṣyati tattvataḥ। sopahāsātmatāmeti yasmāccaivātmavānapi ॥12-293-28॥
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.
tasmāttvaṃ śṛṇu rājendra yathaitadanudṛśyate। yāthātathyena sāṅkhyeṣu yogeṣu ca mahātmasu ॥12-293-29॥
Therefore, O King, listen as this is truly observed in the Sāṅkhya and Yoga systems and among the great souls.
yadeva yogāḥ paśyanti sāṅkhyais tadanugamyate। ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān ॥12-293-30॥
That which is seen by the Yogas is also followed by the Sāṅkhyas. He who sees Sāṅkhya and Yoga as one is wise.
tvaṅ-māṁsaṁ rudhiraṁ medaḥ pittaṁ majjāsthi snāyu ca। etad-aindriyakaṁ tāta yad-bhavān-idam-āha vai॥12-293-31॥
Dear one, you have indeed described this—skin, flesh, blood, fat, bile, marrow, bone, and sinew—as that which pertains to the senses.
dravyād dravyasya niṣpattir indriyād indriyaṃ tathā। dehād deham avāpnoti bījād bījaṃ tathaiva ca ॥12-293-32॥
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.
nirindriyasya-abījasya nirdravyasya-asya dehinaḥ। kathaṁ guṇā bhaviṣyanti nirguṇatvāt-mahātmanaḥ ॥12-293-33॥
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?
guṇā guṇeṣu jāyante tatraiva niviśanti ca। evaṃ guṇāḥ prakṛtito jāyante ca na santi ca ॥12-293-34॥
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.
tvaṅ-māṁsaṁ rudhiraṁ medaḥ pittaṁ majjāsthi snāyu ca। aṣṭau tānyatha śukreṇa jānīhi prākṛtāni vai ॥12-293-35॥
Know that skin, flesh, blood, fat, bile, marrow, bone, and sinew—these eight are indeed naturally produced from semen.
pumāṁścaivāpumāṁścaiva trailiṅgyaṁ prākṛtaṁ smṛtam। naiva pumānpumāṁścaiva sa liṅgītyabhidhīyate ॥12-293-36॥
Both man and not-man, and the three-gendered are considered natural. One who is neither man nor man, he is called 'having gender'.
aliṅgā prakṛtir liṅgair upalabhyati sātmajaiḥ। yathā puṣpaphalair nityam ṛtavo mūrtayas tathā ॥12-293-37॥
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.
evam apy anumānena hy aliṅgam upalabhyate। pañcaviṃśatim astāt liṅgeṣv aniyatātmakaḥ ॥12-293-38॥
Thus, even by inference, no characteristic is perceived. Of those twenty-five, the characteristics are of an indeterminate nature.
anādinidhano'nantaḥ sarvadarśī nirāmayaḥ। kevalaṃ tvabhimānitvādguṇeṣvaguṇa ucyate ॥12-293-39॥
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.
guṇā guṇavataḥ santi nirguṇasya kuto guṇāḥ। tasmādevaṃ vijānanti ye janā guṇadarśinaḥ ॥12-293-40॥
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.
yadā tveṣa guṇānsarvānprākṛtānabhimanyate। tadā sa guṇavāneva parameṇānupaśyati ॥12-293-41॥
When this person regards all the natural qualities, then he, endowed with qualities, truly perceives through the supreme.
yattadbuddheḥ paraṃ prāhuḥ sāṅkhyā yogāśca sarvaśaḥ। budhyamānaṃ mahāprājñamabuddhaparivarjanāt ॥12-293-42॥
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.
aprabuddham athāvyaktaṃ saguṇaṃ prāhur īśvaram। nirguṇaṃ ceśvaraṃ nityam adhiṣṭhātāram eva ca ॥12-293-43॥
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.
prakṛteś ca guṇānāṃ ca pañcaviṃśatikaṃ budhāḥ। sāṅkhyayoge ca kuśalā budhyante paramaiṣiṇaḥ ॥12-293-44॥
The wise, skilled in Sāṅkhya-yoga, understand prakṛti, the guṇas, and the twenty-fifth principle; these are the aspirants for the supreme.
yadā prabuddhāstvavyaktamavasthājanmabhīravaḥ। budhyamānaṃ prabudhyanti gamayanti samaṃ tadā ॥12-293-45॥
When the awakened ones, who are fearful of birth in the unmanifest state, themselves become awakened, then they awaken and lead others equally.
etannidarśanaṃ samyag-asamyag-anudarśanam। budhyamāna-aprabuddhābhyāṃ pṛthak-pṛthak ariṃ-damam ॥12-293-46॥
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.
paraspareṇaitaduktaṃ kṣarākṣaranidarśanam। ekatvam akṣaraṃ prāhur nānātvaṃ kṣaram ucyate ॥12-293-47॥
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.
pañcaviṃśatiniṣṭho'yaṃ yadā samyak pravartate। ekatvaṃ darśanaṃ cāsya nānātvaṃ cāpyadarśanam ॥12-293-48॥
When this, established in the twenty-five (principles), functions properly, its perception is oneness, and its non-perception is manifoldness.
tattvanistattvayoretatpṛthageva nidarśanam। pañcaviṃśatisargaṃ tu tattvamāhurmanīṣiṇaḥ ॥12-293-49॥
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.
nistattvaṃ pañcaviṃśasya paramāhur nidarśanam। vargasya vargamācāraṃ tattvaṃ tattvāt sanātanam ॥12-293-50॥
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.
