12.293
Vasiṣṭha said.
Thus, because of lack of awakening and association with ignorant people, one undergoes millions of cycles of creation that end in downfall.
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.
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.
It is said that the source is fifteen parts, that is its abode. Always know this: Soma is the sixteenth part.
In the art, an unintelligent person is born again and again without ceasing. His place is used, but again he is born.
But let that subtle sixteenth part be considered as Soma; it is not used by the gods, but it applies to the gods.
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.
Thus, the sixteen-parted body called 'unmanifest', thinking 'this is mine', continues to revolve there.
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.
O king, even a pure soul may become impure; and by associating with the ignorant, even the wise can fall into ignorance.
O best of kings, know that one who is not awakened, by association with the three qualities of nature, becomes mundane.
Karala Janaka said.
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.
A woman does not conceive an embryo here without a man; likewise, a man cannot produce a form without a woman.
Because of the mutual connection and interdependence of qualities, this form arises in all sources (wombs) in this way.
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.
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.
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.
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.
Thus, I see that primordial nature and the soul are eternally bound together, O venerable one; therefore, the law of liberation does not exist.
Now, please tell me some immediate example; you are indeed a direct witness in every way.
We, desiring liberation, also long for that which is free from affliction: bodiless, ageless, divine, beyond the senses, and without a ruler.
Vasiṣṭha said.
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.
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.
He who is intent on memorizing the Veda and śāstra texts, but does not know their true meaning—his memorization is in vain.
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)
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.
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?
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.
Therefore, O King, listen as this is truly observed in the Sāṅkhya and Yoga systems and among the great souls.
That which is seen by the Yogas is also followed by the Sāṅkhyas. He who sees Sāṅkhya and Yoga as one is wise.
Dear one, you have indeed described this—skin, flesh, blood, fat, bile, marrow, bone, and sinew—as that which pertains to the senses.
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.
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?
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.
Know that skin, flesh, blood, fat, bile, marrow, bone, and sinew—these eight are indeed naturally produced from semen.
Both man and not-man, and the three-gendered are considered natural. One who is neither man nor man, he is called 'having gender'.
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.
Thus, even by inference, no characteristic is perceived. Of those twenty-five, the characteristics are of an indeterminate nature.
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.
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.
When this person regards all the natural qualities, then he, endowed with qualities, truly perceives through the supreme.
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.
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.
The wise, skilled in Sāṅkhya-yoga, understand prakṛti, the guṇas, and the twenty-fifth principle; these are the aspirants for the supreme.
When the awakened ones, who are fearful of birth in the unmanifest state, themselves become awakened, then they awaken and lead others equally.
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.
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.
When this, established in the twenty-five (principles), functions properly, its perception is oneness, and its non-perception is manifoldness.
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.
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.
