12.294
करालजनक उवाच॥
Karala Janaka said.
नानात्वैकत्वमित्युक्तं त्वयैतदृषिसत्तम। पश्यामि चाभिसंदिग्धमेतयोर्वै निदर्शनम् ॥१२-२९४-१॥
O best of sages, you have spoken of manifoldness and oneness; I see this, and it appears doubtful to me. Indeed, there is an example of these two.
तथाप्रबुद्धबुद्धाभ्यां बुध्यमानस्य चानघ। स्थूलबुद्ध्या न पश्यामि तत्त्वमेतन्न संशयः ॥१२-२९४-२॥
O sinless one, thus, by the two awakened intellects and for the one being awakened, I do not see this truth by gross intellect—there is no doubt about it.
अक्षरक्षरयोरुक्तं त्वया यदपि कारणम्। तदप्यस्थिरबुद्धित्वात्प्रनष्टमिव मेऽनघ ॥१२-२९४-३॥
O sinless one, the explanation about the imperishable and the perishable that you gave, because of my unsteady mind, seems as if it is lost to me.
तदेतच्छ्रोतुमिच्छामि नानात्वैकत्वदर्शनम्। बुद्धमप्रतिबुद्धं च बुध्यमानं च तत्त्वतः ॥१२-२९४-४॥
I wish to hear this: the perception of manifoldness and oneness, and the reality of the awakened, the unawakened, and those being awakened.
विद्याविद्ये च भगवन्नक्षरं क्षरमेव च। साङ्ख्यं योगं च कार्त्स्न्येन पृथक्चैवापृथक्च ह ॥१२-२९४-५॥
O Lord, knowledge and ignorance, the imperishable and the perishable, Sāṅkhya and Yoga, all these in their entirety, both separately and not separately, indeed.
वसिष्ठ उवाच॥
Vasiṣṭha said.
हन्त ते सम्प्रवक्ष्यामि यदेतदनुपृच्छसि। योगकृत्यं महाराज पृथगेव शृणुष्व मे ॥१२-२९४-६॥
Indeed, I will now fully explain to you what you have asked. O great king, listen separately to the duty relating to yoga as I declare it to you.
योगकृत्यं तु योगानां ध्यानमेव परं बलम्। तच्चापि द्विविधं ध्यानमाहुर्वेदविदो जनाः ॥१२-२९४-७॥
But among the actions of yoga, meditation alone is considered the supreme strength. That meditation, too, is said by the knowers of the Veda to be of two kinds.
एकाग्रता च मनसः प्राणायामस्तथैव च। प्राणायामस्तु सगुणो निर्गुणो मनसस्तथा ॥१२-२९४-८॥
One-pointedness of the mind and regulation of breath are alike; regulation of breath is both with qualities and without qualities, just as it is with the mind. (12-294-8)
मूत्रोत्सर्गे पुरीषे च भोजने च नराधिप। त्रिकालं नाभियुञ्जीत शेषं युञ्जीत तत्परः ॥१२-२९४-९॥
O king, during urination, defecation, and eating, one should not engage at the three times; at other times, being intent, one should engage.
इन्द्रियाणीन्द्रियार्थेभ्यो निवर्त्य मनसा मुनिः। दशद्वादशभिर्वापि चतुर्विंशात्परं ततः ॥१२-२९४-१०॥
The sage who has withdrawn his senses from their objects by the mind, whether by ten, twelve, or even beyond twenty-four, transcends that state.
तं चोदनाभिर्मतिमानात्मानं चोदयेदथ। तिष्ठन्तमजरं तं तु यत्तदुक्तं मनीषिभिः ॥१२-२९४-११॥
The intelligent person should urge his own self by means of incitements; as for that undecaying one who remains, that which has been spoken by the wise.
तैश्चात्मा सततं ज्ञेय इत्येवमनुशुश्रुम। द्रव्यं ह्यहीनमनसो नान्यथेति विनिश्चयः ॥१२-२९४-१२॥
We have heard that, according to them, the self is always to be known in this way. It is decided that substance, when not lacking in mind, is not otherwise.
विमुक्तः सर्वसङ्गेभ्यो लघ्वाहारो जितेन्द्रियः। पूर्वरात्रे परे चैव धारयेत मनोऽऽत्मनि ॥१२-२९४-१३॥
One who is liberated from all attachments, eats lightly, and has mastered the senses should, both in the early and late night, hold the mind in the self.
स्थिरीकृत्येन्द्रियग्रामं मनसा मिथिलेश्वर। मनो बुद्ध्या स्थिरं कृत्वा पाषाण इव निश्चलः ॥१२-२९४-१४॥
O King of Mithilā, steady your senses with your mind, and your mind with your intellect, and become motionless like a stone.
स्थाणुवच्चाप्यकम्पः स्याद्गिरिवच्चापि निश्चलः। बुधा विधिविधानज्ञास्तदा युक्तं प्रचक्षते ॥१२-२९४-१५॥
One should be unshaken like a pillar and immovable like a mountain; the wise, who know the rules and regulations, declare this to be proper.
न शृणोति न चाघ्राति न रस्यति न पश्यति। न च स्पर्शं विजानाति न सङ्कल्पयते मनः ॥१२-२९४-१६॥
The mind does not hear, nor smell, nor taste, nor see. Nor does it know touch, nor does it imagine.
न चाभिमन्यते किञ्चिन्न च बुध्यति काष्ठवत्। तदा प्रकृतिमापन्नं युक्तमाहुर्मनीषिणः ॥१२-२९४-१७॥
He neither considers anything nor perceives, like a piece of wood; then, when one has attained his own nature and is absorbed, the wise call him united.
निवाते च यथा दीप्यन्दीपस्तद्वत्स दृश्यते। निरिङ्गश्चाचलश्चोर्ध्वं न तिर्यग्गतिमाप्नुयात् ॥१२-२९४-१८॥
Just as a lamp in a windless place shines steadily, unmoving and upright, not flickering to the sides, so too (is the mind in meditation).
तदा तमनुपश्येत यस्मिन्दृष्टे तु कथ्यते। हृदयस्थोऽन्तरात्मेति ज्ञेयो ज्ञस्तात मद्विधैः ॥१२-२९४-१९॥
Then, O dear one, those like me know him as the inner self abiding in the heart, who is to be known, and whom one should perceive when seen.
विधूम इव सप्तार्चिरादित्य इव रश्मिमान्। वैद्युतोऽग्निरिवाकाशे दृश्यतेऽऽत्मा तथात्मनि ॥१२-२९४-२०॥
Just as a smokeless fire, the sun with seven rays, or lightning in the sky is seen, so too is the self perceived within oneself.
यं पश्यन्ति महात्मानो धृतिमन्तो मनीषिणः। ब्राह्मणा ब्रह्मयोनिष्ठा ह्ययोनिममृतात्मकम् ॥१२-२९४-२१॥
The great-souled, steadfast, and wise Brahmins, established in the source of Brahman, perceive that which is unborn and of immortal nature.
तदेवाहुरणुभ्योऽणु तन्महद्भ्यो महत्तरम्। तदन्तः सर्वभूतेषु ध्रुवं तिष्ठन्न दृश्यते ॥१२-२९४-२२॥
They say that it is subtler than the subtle and greater than the great; that, though abiding constantly within all beings, is not seen.
बुद्धिद्रव्येण दृश्येत मनोदीपेन लोककृत्। महतस्तमसस्तात पारे तिष्ठन्नतामसः ॥१२-२९४-२३॥
O dear one, the creator of the world is seen by the lamp of the mind and the substance of intellect; standing on the other shore, beyond darkness, from the great principle and from darkness.
स तमोनुद इत्युक्तस्तत्त्वज्ञैर्वेदपारगैः। विमलो वितमस्कश्च निर्लिङ्गोऽलिङ्गसञ्ज्ञितः ॥१२-२९४-२४॥
He is called the dispeller of darkness by those who know the truth and have mastered the Vedas; he is pure, free from impurity, without mark, and is known as 'aliṅga', the one without characteristics.
योगमेतद्धि योगानां मन्ये योगस्य लक्षणम्। एवं पश्यं प्रपश्यन्ति आत्मानमजरं परम् ॥१२-२९४-२५॥
I consider this union to be the true characteristic of yoga. In this way, those who see thus clearly perceive the ageless and supreme self.
योगदर्शनमेतावदुक्तं ते तत्त्वतो मया। साङ्ख्यज्ञानं प्रवक्ष्यामि परिसङ्ख्यानिदर्शनम् ॥१२-२९४-२६॥
Thus far, I have truly explained to you the view of Yoga. Now, I shall expound the knowledge of Sāṅkhya, the demonstration of enumeration.
अव्यक्तमाहुः प्रकृतिं परां प्रकृतिवादिनः। तस्मान्महत्समुत्पन्नं द्वितीयं राजसत्तम ॥१२-२९४-२७॥
Those who speak of nature declare the unmanifest as the supreme primordial nature; from that, O best of kings, the great principle, the second, has arisen.
अहङ्कारस्तु महतस्तृतीयमिति नः श्रुतम्। पञ्च भूतान्यहङ्कारादाहुः साङ्ख्यानुदर्शिनः ॥१२-२९४-२८॥
But the ego-principle is said to be the third from the great principle, as we have heard. The observers of Sāṅkhya say that the five elements arise from the ego-principle.
एताः प्रकृतयस्त्वष्टौ विकाराश्चापि षोडश। पञ्च चैव विशेषा वै तथा पञ्चेन्द्रियाणि च ॥१२-२९४-२९॥
These are the eight primordial natures, sixteen modifications, five particularities, and likewise the five senses.
एतावदेव तत्त्वानां साङ्ख्यमाहुर्मनीषिणः। साङ्ख्ये विधिविधानज्ञा नित्यं साङ्ख्यपथे रताः ॥१२-२९४-३०॥
The wise declare that only this much is Sāṅkhya concerning the principles; those who know the rules and regulations in Sāṅkhya are always devoted to the path of Sāṅkhya.
यस्माद्यदभिजायेत तत्तत्रैव प्रलीयते। लीयन्ते प्रतिलोमानि सृज्यन्ते चान्तरात्मना ॥१२-२९४-३१॥
Whatever arises from something is dissolved back into that very thing. Opposing entities are both dissolved and created by the inner self.
अनुलोमेन जायन्ते लीयन्ते प्रतिलोमतः। गुणा गुणेषु सततं सागरस्योर्मयो यथा ॥१२-२९४-३२॥
Just as the waves of the ocean constantly arise and dissolve, so too do qualities always arise and merge within qualities themselves.
सर्गप्रलय एतावान्प्रकृतेर्नृपसत्तम। एकत्वं प्रलये चास्य बहुत्वं च यदासृजत् ॥ एवमेव च राजेन्द्र विज्ञेयं ज्ञेयचिन्तकैः ॥१२-२९४-३३॥
O best of kings, creation and dissolution proceed thus: in dissolution, there is oneness; when creation occurs, manifoldness arises from prakṛti. In this way, O king, this should be understood by those who contemplate knowledge.
अधिष्ठातारमव्यक्तमस्याप्येतन्निदर्शनम्। एकत्वं च बहुत्वं च प्रकृतेरनु तत्त्ववान् ॥ एकत्वं प्रलये चास्य बहुत्वं च प्रवर्तनात् ॥१२-२९४-३४॥
The unmanifest overseer of this is also an example; the wise know that unity and multiplicity both arise according to the nature of things. At dissolution, there is unity; multiplicity comes forth again with activity.
बहुधात्मा प्रकुर्वीत प्रकृतिं प्रसवात्मिकाम्। तच्च क्षेत्रं महानात्मा पञ्चविंशोऽधितिष्ठति ॥१२-२९४-३५॥
The self, in many forms, should create the productive nature; and over that field, the great self, the twenty-fifth principle, presides.
अधिष्ठातेति राजेन्द्र प्रोच्यते यतिसत्तमैः। अधिष्ठानादधिष्ठाता क्षेत्राणामिति नः श्रुतम् ॥१२-२९४-३६॥
O king, the term 'adhiṣṭhātā' is explained by the foremost ascetics as 'the presider over the fields, deriving from the basis'; thus we have heard.
क्षेत्रं जानाति चाव्यक्तं क्षेत्रज्ञ इति चोच्यते। अव्यक्तिके पुरे शेते पुरुषश्चेति कथ्यते ॥१२-२९४-३७॥
It is said that the field knows, and the unmanifest is also called the knower of the field. It is also said that in the unmanifest city, the person lies.
अन्यदेव च क्षेत्रं स्यादन्यः क्षेत्रज्ञ उच्यते। क्षेत्रमव्यक्तमित्युक्तं ज्ञाता वै पञ्चविंशकः ॥१२-२९४-३८॥
The field is distinct, and the knower of the field is different; the field is described as the unmanifest, and the knower is known as the twenty-fifth principle.
अन्यदेव च ज्ञानं स्यादन्यज्ज्ञेयं तदुच्यते। ज्ञानमव्यक्तमित्युक्तं ज्ञेयो वै पञ्चविंशकः ॥१२-२९४-३९॥
It is said that knowledge and the object of knowledge are distinct; knowledge is described as the unmanifest, and what is to be known is the twenty-fifth principle.
अव्यक्तं क्षेत्रमित्युक्तं तथा सत्त्वं तथेश्वरम्। अनीश्वरमतत्त्वं च तत्त्वं तत्पञ्चविंशकम् ॥१२-२९४-४०॥
The unmanifest is called the field; similarly, the principle of existence and the lord. That which is without lord and not the principle, and the principle itself, that is the twenty-fifth principle.
साङ्ख्यदर्शनमेतावत्परिसङ्ख्यानदर्शनम्। साङ्ख्यं प्रकुरुते चैव प्रकृतिं च प्रचक्षते ॥१२-२९४-४१॥
The Sāṅkhya philosophy, up to this point, is the doctrine of enumeration. Sāṅkhya is said to both practice and expound upon Sāṅkhya and primordial matter.
तत्त्वानि च चतुर्विंशत्परिसङ्ख्याय तत्त्वतः। साङ्ख्याः सह प्रकृत्या तु निस्तत्त्वः पञ्चविंशकः ॥१२-२९४-४२॥
There are twenty-four principles for enumeration in essence. The Sāṅkhyas, along with Prakṛti, consider the twenty-fifth as devoid of essence.
पञ्चविंशोऽप्रबुद्धात्मा बुध्यमान इति स्मृतः। यदा तु बुध्यतेऽऽत्मानं तदा भवति केवलः ॥१२-२९४-४३॥
The twenty-fifth principle, when its self is unawakened, is called 'being awakened.' But when the self awakens, then it becomes isolated (kevala).
सम्यग्दर्शनमेतावद्भाषितं तव तत्त्वतः। एवमेतद्विजानन्तः साम्यतां प्रतियान्त्युत ॥१२-२९४-४४॥
Your explanation has been correct and true. Those who understand this thus attain equality.
सम्यङ्निदर्शनं नाम प्रत्यक्षं प्रकृतेस्तथा। गुणतत्त्वान्यथैतानि निर्गुणोऽन्यस्तथा भवेत् ॥१२-२९४-४५॥
Proper perception is called direct (pratyakṣa) knowledge of nature. These are the principles of the guṇas; the other (puruṣa), being devoid of qualities, is thus different. (12-294-45)
न त्वेवं वर्तमानानामावृत्तिर्विद्यते पुनः। विद्यतेऽक्षरभावत्वादपरस्परमव्ययम् ॥१२-२९४-४६॥
However, for those who exist in this way, there is no return again. Because of their imperishable nature, they exist independently and are imperishable.
पश्येरन्नेकमतयो न सम्यक्तेषु दर्शनम्। तेऽव्यक्तं प्रतिपद्यन्ते पुनः पुनररिंदम ॥१२-२९४-४७॥
If they were of one opinion, they would see the true vision; but they attain the unmanifest again and again, O subduer of enemies.
सर्वमेतद्विजानन्तो न सर्वस्य प्रबोधनात्। व्यक्तीभूता भविष्यन्ति व्यक्तस्य वशवर्तिनः ॥१२-२९४-४८॥
Even knowing all this, not everyone will become awakened; only those who are manifested will become subject to the control of the manifest.
सर्वमव्यक्तमित्युक्तमसर्वः पञ्चविंशकः। य एनमभिजानन्ति न भयं तेषु विद्यते ॥१२-२९४-४९॥
Everything is described as unmanifest, but not everything is the twenty-fifth principle. Those who know this have no fear.
