12.294
करालजनक उवाच॥
karālajanaka uvāca॥
[करालजनक (karālajanaka) - Karala Janaka; (name of a king); उवाच (uvāca) - said;]
(Karala Janaka said;)
Karala Janaka said.
नानात्वैकत्वमित्युक्तं त्वयैतदृषिसत्तम। पश्यामि चाभिसंदिग्धमेतयोर्वै निदर्शनम् ॥१२-२९४-१॥
nānātvaitk tvam ity uktaṃ tvayaitad ṛṣisattama। paśyāmi cābhisandigdham etayor vai nidarśanam ॥12-294-1॥
[नानात्व (nānātvá) - manifoldness; एकत्वम् (ekatvam) - oneness; इति (iti) - thus; उक्तं (uktaṃ) - said; त्वया (tvayā) - by you; एतत् (etat) - this; ऋषिसत्तम (ṛṣisattama) - O best of sages; पश्यामि (paśyāmi) - I see; च (ca) - and; अभिसंदिग्धम् (abhisandigdham) - doubtful; एतयोः (etayoḥ) - of these two; वै (vai) - indeed; निदर्शनम् (nidarśanam) - example;]
(Manifoldness and oneness thus said by you, O best of sages, this I see and (it is) doubtful; indeed, of these two (there is) an example.)
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॥
tathāprabuddhabuddhābhyāṃ budhyamānasya cānagha। sthūlabuddhyā na paśyāmi tattvam etan na saṃśayaḥ ॥12-294-2॥
[तथा (tathā) - thus; प्रबुद्धबुद्धाभ्यां (prabuddhabuddhābhyām) - by the two awakened intellects; बुध्यमानस्य (budhyamānasya) - of the one being awakened; च (ca) - and; अनघ (anagha) - O sinless one; स्थूलबुद्ध्या (sthūlabuddhyā) - by gross intellect; न (na) - not; पश्यामि (paśyāmi) - I see; तत्त्वम् (tattvam) - the truth; एतत् (etat) - this; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(Thus, by the two awakened intellects, and of the one being awakened, O sinless one, by gross intellect I do not see this truth, no doubt.)
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॥
akṣarakṣarayor uktaṃ tvayā yad api kāraṇam। tad apy asthirabuddhitvāt pranaṣṭam iva me'nagha ॥12-294-3॥
[अक्षर (akṣara) - imperishable; अक्षरयोः (akṣarayoḥ) - of the imperishable and the perishable; उक्तं (uktaṃ) - spoken; त्वया (tvayā) - by you; यत् (yat) - which; अपि (api) - also; कारणम् (kāraṇam) - cause; तत् (tat) - that; अपि (api) - also; अस्थिरबुद्धित्वात् (asthirabuddhitvāt) - due to unsteady mind; प्रनष्टम् (pranaṣṭam) - lost; इव (iva) - as if; मे (me) - to me; अनघ (anagha) - O sinless one;]
(The cause of the imperishable and the perishable, which was spoken by you, that too, due to unsteady mind, seems as if lost to me, O sinless one.)
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॥
tadetacchrotumicchāmi nānātvaikatvadarśanam। buddhamapratibuddhaṃ ca budhyamānaṃ ca tattvataḥ ॥12-294-4॥
[तत् (tat) - that; एतत् (etat) - this; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; नानात्व (nānātva) - manifoldness; एकत्व (ekatva) - oneness; दर्शनम् (darśanam) - perception; बुद्धम् (buddham) - awakened; अप्रतिबुद्धम् (apratibuddham) - not awakened; च (ca) - and; बुध्यमानम् (budhyamānam) - being awakened; च (ca) - and; तत्त्वतः (tattvataḥ) - in reality;]
(That, this, to hear, I wish, manifoldness, oneness, perception; awakened, not awakened and being awakened and in reality.)
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॥
vidyāvidye ca bhagavann akṣaraṃ kṣaram eva ca। sāṅkhyaṃ yogaṃ ca kārtsnyena pṛthak caiva apṛthak ca ha ॥12-294-5॥
[विद्या (vidyā) - knowledge; अविद्ये (avidye) - ignorance; च (ca) - and; भगवन् (bhagavan) - O Lord; अक्षरम् (akṣaram) - imperishable; क्षरम् (kṣaram) - perishable; एव (eva) - indeed; च (ca) - and; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya (philosophy of enumeration); योगम् (yogam) - Yoga (discipline); च (ca) - and; कार्त्स्न्येन (kārtsnyena) - in entirety; पृथक् (pṛthak) - separately; च (ca) - and; एव (eva) - indeed; अपृथक् (apṛthak) - not separately; च (ca) - and; ह (ha) - indeed;]
(Knowledge, ignorance and, O Lord, the imperishable, the perishable indeed and; Sāṅkhya, Yoga and, in entirety, separately and indeed, not separately and indeed.)
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 uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; spoke;]
(Vasiṣṭha said;)
Vasiṣṭha said.
हन्त ते सम्प्रवक्ष्यामि यदेतदनुपृच्छसि। योगकृत्यं महाराज पृथगेव शृणुष्व मे ॥१२-२९४-६॥
hanta te sampravakṣyāmi yad etad anupṛcchasi। yogakṛtyaṃ mahārāja pṛthag eva śṛṇuṣva me ॥12-294-6॥
[हन्त (hanta) - indeed; ते (te) - to you; सम्प्रवक्ष्यामि (sampravakṣyāmi) - I shall fully declare; यत् (yat) - which; एतत् (etat) - this; अनुपृच्छसि (anupṛcchasi) - you inquire; योगकृत्यं (yogakṛtyam) - the duty relating to yoga; महाराज (mahārāja) - O great king; पृथक् (pṛthak) - separately; एव (eva) - indeed; शृणुष्व (śṛṇuṣva) - listen; मे (me) - to me;]
(Indeed, to you I shall fully declare which this you inquire. The duty relating to yoga, O great king, separately indeed, listen to me.)
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॥
yogakṛtyaṃ tu yogānāṃ dhyānameva paraṃ balam। taccāpi dvividhaṃ dhyānamāhurvedavido janāḥ ॥12-294-7॥
[योगकृत्यं (yogakṛtyam) - yoga-action; तु (tu) - but; योगानां (yogānām) - of yogas; ध्यानम् (dhyānam) - meditation; एव (eva) - indeed; परम् (param) - supreme; बलम् (balam) - strength; तत् (tat) - that; च (ca) - and; अपि (api) - also; द्विविधम् (dvividham) - twofold; ध्यानम् (dhyānam) - meditation; आहुः (āhuḥ) - declare; वेदविदः (vedavidaḥ) - knowers of the Veda; जनाः (janāḥ) - people;]
(Yoga-action but of yogas meditation indeed supreme strength. That and also twofold meditation declare knowers of the Veda people.)
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॥
ekāgratā ca manasaḥ prāṇāyāmas tathaiva ca। prāṇāyāmas tu saguṇo nirguṇo manasas tathā ॥12-294-8॥
[एकाग्रता (ekāgratā) - one-pointedness; च (ca) - and; मनसः (manasaḥ) - of the mind; प्राणायामः (prāṇāyāmaḥ) - regulation of breath; तथैव (tathaiva) - likewise; च (ca) - and; प्राणायामः (prāṇāyāmaḥ) - regulation of breath; तु (tu) - but; सगुणः (saguṇaḥ) - with qualities; निर्गुणः (nirguṇaḥ) - without qualities; मनसः (manasaḥ) - of the mind; तथा (tathā) - in the same way;]
(One-pointedness and of the mind, regulation of breath likewise and; regulation of breath, but, with qualities, without qualities, of the mind, in the same way.)
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॥
mūtrotsarge purīṣe ca bhojane ca narādhipa। trikālaṃ nābhiyuñjīta śeṣaṃ yuñjīta tatparaḥ ॥12-294-9॥
[मूत्रोत्सर्गे (mūtrotsarge) - in the act of urination; पुरीषे (purīṣe) - in the act of defecation; च (ca) - and; भोजने (bhojane) - in eating; च (ca) - and; नराधिप (narādhipa) - O king; त्रिकालं (trikālaṃ) - at the three times; न (na) - not; अभियुञ्जीत (abhiyuñjīta) - should engage; शेषं (śeṣaṃ) - the remainder; युञ्जीत (yuñjīta) - should engage; तत्परः (tatparaḥ) - being intent on that;]
(In urination, in defecation, and in eating, O king, at the three times, one should not engage; the remainder, being intent on that, one should engage.)
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॥
indriyāṇīndriyārthebhyo nivartya manasā muniḥ। daśadvādaśabhirvāpi caturviṃśātparaṃ tataḥ ॥12-294-10॥
[इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थेभ्यः (indriyārthebhyaḥ) - from sense-objects; निवर्त्य (nivartya) - having withdrawn; मनसा (manasā) - by the mind; मुनिः (muniḥ) - sage; दशद्वादशभिः (daśadvādaśabhiḥ) - by ten or twelve (senses); वा (vā) - or; अपि (api) - even; चतुर्विंशात् (caturviṃśāt) - from twenty-four; परं (paraṃ) - beyond; ततः (tataḥ) - from that (state);]
(The sage, having withdrawn the senses from the sense-objects by the mind, by ten or twelve (senses), or even beyond twenty-four, from that (state).)
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॥
taṃ codanābhirmatimānātmānaṃ codayedatha। tiṣṭhantamajaraṃ taṃ tu yattaduktaṃ manīṣibhiḥ ॥12-294-11॥
[तं (taṃ) - him; चोदनाभिः (codanābhiḥ) - by incitements; मतिमान् (matimān) - the intelligent one; आत्मानं (ātmānam) - the self; चोदयेत् (codayet) - should urge; अथ (atha) - then; तिष्ठन्तम् (tiṣṭhantam) - remaining; अजरम् (ajaram) - undecaying; तं (taṃ) - him; तु (tu) - but; यत् (yat) - which; तत् (tat) - that; उक्तम् (uktam) - spoken; मनीषिभिः (manīṣibhiḥ) - by the wise;]
(Him by incitements the intelligent one should urge the self then; remaining undecaying him but which that spoken by the wise.)
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॥
taiś cātmā satataṃ jñeya ity evam anuśuśruma। dravyaṃ hy ahīnam anaso nānyatheti viniścayaḥ ॥12-294-12॥
[तैः (taiḥ) - by them; च (ca) - and; आत्मा (ātmā) - self; सततम् (satatam) - always; ज्ञेयः (jñeyaḥ) - to be known; इति (iti) - thus; एवम् (evam) - in this way; अनुशुश्रुम (anuśuśruma) - we have heard; द्रव्यम् (dravyaṃ) - substance; हि (hi) - indeed; अहीन (ahīna) - not deficient; मनसः (manasaḥ) - of mind; न (na) - not; अन्यथा (anyathā) - otherwise; इति (iti) - thus; विनिश्चयः (viniścayaḥ) - decision;]
(By them, the self is always to be known—thus we have heard. Substance, indeed, not deficient in mind, is not otherwise—thus is the decision.)
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॥
vimuktaḥ sarvasaṅgebhyo laghvāhāro jitendriyaḥ। pūrvarātre pare caiva dhārayeta mano''tmani ॥12-294-13॥
[विमुक्तः (vimuktaḥ) - liberated; सर्वसङ्गेभ्यः (sarvasaṅgebhyaḥ) - from all attachments; लघ्वाहारः (laghvāhāraḥ) - of light food; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; पूर्वरात्रे (pūrvarātre) - in the early night; परे (pare) - in the late (night); च (ca) - and; एव (eva) - indeed; धारयेत् (dhārayet) - should hold; मनः (manaḥ) - the mind; आत्मनि (ātmani) - in the self;]
(Liberated from all attachments, of light food, one who has conquered the senses, in the early night and in the late (night) indeed, should hold the mind in the self.)
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॥
sthirīkṛtyendriyagrāmaṃ manasā mithileśvara। mano buddhyā sthiraṃ kṛtvā pāṣāṇa iva niścalaḥ ॥12-294-14॥
[स्थिरीकृत्य (sthirīkṛtya) - having made steady; इन्द्रियग्रामं (indriyagrāmam) - the group of senses; मनसा (manasā) - by the mind; मिथिलेश्वर (mithileśvara) - O King of Mithilā; मनो (mano) - the mind; बुद्ध्या (buddhyā) - by the intellect; स्थिरं (sthiram) - steady; कृत्वा (kṛtvā) - having made; पाषाण (pāṣāṇa) - stone; इव (iva) - like; निश्चलः (niścalaḥ) - motionless;]
(Having made the group of senses steady by the mind, O King of Mithilā, having made the mind steady by the intellect, (become) motionless like a stone.)
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॥
sthāṇuvaccāpyakampaḥ syādgirivaccāpi niścalaḥ। budhā vidhividhānajñāstadā yuktaṃ pracakṣate ॥12-294-15॥
[स्थाणु-वत् (sthāṇu-vat) - like a pillar; च (ca) - and; अपि (api) - also; अकम्पः (akampaḥ) - unshaken; स्यात् (syāt) - should be; गिरि-वत् (giri-vat) - like a mountain; च (ca) - and; अपि (api) - also; निश्चलः (niścalaḥ) - immovable; बुधाः (budhāḥ) - the wise; विधि-विधान-ज्ञाः (vidhi-vidhāna-jñāḥ) - knowers of rules and regulations; तदा (tadā) - then; युक्तम् (yuktam) - proper; प्रचक्षते (pracakṣate) - declare;]
(Like a pillar and also unshaken should be, like a mountain and also immovable; the wise, knowers of rules and regulations, then declare (this) proper.)
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॥
na śṛṇoti na cāghrāti na rasyati na paśyati। na ca sparśaṃ vijānāti na saṅkalpayate manaḥ ॥12-294-16॥
[न (na) - not; शृणोति (śṛṇoti) - hears; न (na) - not; च (ca) - and; अघ्राति (aghrāti) - smells; न (na) - not; रस्यति (rasyati) - tastes; न (na) - not; पश्यति (paśyati) - sees; न (na) - not; च (ca) - and; स्पर्शम् (sparśam) - touch; विजानाति (vijānāti) - knows; न (na) - not; सङ्कल्पयते (saṅkalpayate) - imagines; मनः (manaḥ) - mind;]
(Not hears, not smells, not tastes, not sees. Not and touch knows, not imagines mind.)
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॥
na cābhimanyate kiñcin na ca budhyati kāṣṭhavat। tadā prakṛtim āpannaṃ yuktam āhur manīṣiṇaḥ ॥12-294-17॥
[न (na) - not; च (ca) - and; अभिमन्यते (abhimanyate) - considers; (from abhi + man + ya + te) किञ्चित् (kiñcit) - anything; न (na) - not; च (ca) - and; बुध्यति (budhyati) - perceives; (from budh + ya + ti) काष्ठवत् (kāṣṭhavat) - like wood; तदा (tadā) - then; प्रकृतिम् (prakṛtim) - nature; आपन्नम् (āpannam) - attained; युक्तम् (yuktam) - united; (joined, absorbed) आहुः (āhuḥ) - say; मनीषिणः (manīṣiṇaḥ) - the wise;]
(And does not consider anything, and does not perceive, like wood; then, one who has attained nature, united, the wise say.)
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॥
nivāte ca yathā dīpyandīpastadvatsa dṛśyate। niriṅgaścācalascordhvaṃ na tiryaggatimāpnuyāt ॥12-294-18॥
[निवाते (nivāte) - in windless (place); च (ca) - and; यथा (yathā) - just as; दीप्यन् (dīpyan) - shining; दीपः (dīpaḥ) - lamp; तद्वत् (tadvat) - in that way; सः (saḥ) - that; दृश्यते (dṛśyate) - is seen; निरिङ्गः (niriṅgaḥ) - without movement; च (ca) - and; अचलः (acalaḥ) - motionless; च (ca) - and; ऊर्ध्वम् (ūrdhvam) - upward; न (na) - not; तिर्यक् (tiryak) - sideways; गतिम् (gatim) - movement; आप्नुयात् (āpnuyāt) - would attain;]
(And just as a lamp shining in a windless (place), in that way that (lamp) is seen, without movement and motionless, upward, not (attaining) sideways movement.)
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॥
tadā tam anupaśyet yasmin dṛṣṭe tu kathyate। hṛdayastho'ntarātmeti jñeyo jñastāta madvidhaiḥ ॥12-294-19॥
[तदा (tadā) - then; तम् (tam) - him; अनुपश्येत् (anupaśyet) - should perceive; यस्मिन् (yasmin) - in whom; दृष्टे (dṛṣṭe) - when seen; तु (tu) - but; कथ्यते (kathyate) - it is said; हृदयस्थः (hṛdayasthaḥ) - abiding in the heart; अन्तरात्मा (antarātmā) - inner self; इति (iti) - thus; ज्ञेयः (jñeyaḥ) - to be known; ज्ञः (jñaḥ) - knower; तात (tāta) - O dear one; मद्विधैः (madvidhaiḥ) - by those like me;]
(Then, him should perceive, in whom when seen, but it is said, abiding in the heart, inner self, thus, to be known, knower, O dear one, by those like me.)
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॥
vidhūma iva saptārcirāditya iva raśmimān। vaidyuto'gnirivākāśe dṛśyate''tmā tathātmani ॥12-294-20॥
[विधूम (vidhūma) - without smoke; इव (iva) - like; सप्तार्चिः (saptārciḥ) - having seven flames; आदित्यः (ādityaḥ) - the sun; इव (iva) - like; रश्मिमान् (raśmimān) - possessed of rays; वैद्युतः (vaidyutaḥ) - electric (lightning); अग्निः (agniḥ) - fire; इव (iva) - like; आकाशे (ākāśe) - in the sky; दृश्यते (dṛśyate) - is seen; आत्मा (ātmā) - the self; तथा (tathā) - so; आत्मनि (ātmani) - in oneself;]
(Like fire without smoke, like the sun with seven flames, like lightning fire in the sky, so the self is seen in oneself.)
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॥
yaṃ paśyanti mahātmāno dhṛtimanto manīṣiṇaḥ। brāhmaṇā brahmayoniṣṭhā hyayonim amṛtātmakam ॥12-294-21॥
[यं (yaṃ) - whom; पश्यन्ति (paśyanti) - see; महात्मानः (mahātmānaḥ) - great-souled ones; धृतिमन्तः (dhṛtimantaḥ) - steadfast ones; मनीषिणः (manīṣiṇaḥ) - wise ones; ब्राह्मणाः (brāhmaṇāḥ) - Brahmins; ब्रह्मयोनिष्ठाः (brahmayoniṣṭhāḥ) - established in the source of Brahman; हि (hi) - indeed; अयोनिम् (ayonim) - not born from a womb; अमृतात्मकम् (amṛtātmakam) - of immortal nature;]
(Whom the great-souled, steadfast, and wise ones see, the Brahmins established in the source of Brahman, indeed (see) the unborn, of immortal nature.)
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॥
tadevāhuraṇubhyo'ṇu tanmahadbhyo mahattaram। tadantaḥ sarvabhūteṣu dhruvaṃ tiṣṭhanna dṛśyate ॥12-294-22॥
[तत् (tat) - that; एव (eva) - indeed; आहुः (āhuḥ) - they say; अणुभ्यः (aṇubhyaḥ) - than the atoms; अणु (aṇu) - subtler; तत् (tat) - that; महत् (mahat) - than the great; भ्यः (bhyaḥ) - from; महत्तरम् (mahattaram) - greater; तत् (tat) - that; अन्तः (antaḥ) - within; सर्व (sarva) - all; भूतेषु (bhūteṣu) - in beings; ध्रुवम् (dhruvam) - constant; तिष्ठन् (tiṣṭhan) - abiding; न (na) - not; दृश्यते (dṛśyate) - is seen;]
(That indeed they say is subtler than the atoms, that is greater than the great; that, abiding constantly within all beings, is not seen.)
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॥
buddhidravyeṇa dṛśyeta manodīpena lokakṛt। mahatastamasastāt pāre tiṣṭhannatāmāsaḥ ॥12-294-23॥
[बुद्धिद्रव्येण (buddhidravyeṇa) - by the substance of intellect; दृश्येत (dṛśyeta) - is seen; मनोदीपेन (manodīpena) - by the lamp of the mind; लोककृत् (lokakṛt) - the creator of the world; महतः (mahataḥ) - from the great (principle); तमसः (tamasah) - from darkness; तात (tāt) - O dear one; पारे (pāre) - on the other shore; तिष्ठन् (tiṣṭhan) - standing; अतामसः (atāmāsaḥ) - beyond darkness;]
(By the substance of intellect, is seen by the lamp of the mind, the creator of the world; O dear one, standing on the other shore beyond darkness, from the great (principle) and from darkness.)
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॥
sa tamonuda ity uktas tattvajñair vedapāragaiḥ। vimalo vitamaskaś ca nirliṅgo'liṅgasañjñitaḥ ॥12-294-24॥
[स (sa) - he; तमोनुद (tamonuda) - dispeller of darkness; इति (iti) - thus; उक्तः (uktaḥ) - called; तत्त्वज्ञैः (tattvajñaiḥ) - by knowers of truth; वेदपारगैः (vedapāragaiḥ) - by those who have mastered the Vedas; विमलः (vimalaḥ) - pure; वितमस्कः (vitamaskaḥ) - free from impurity; च (ca) - and; निर्लिङ्गः (nirliṅgaḥ) - without mark; अलिङ्गसञ्ज्ञितः (aliṅgasañjñitaḥ) - known as 'aliṅga' (without characteristic);]
(He, the dispeller of darkness, thus called by knowers of truth and those who have mastered the Vedas, pure, free from impurity, and without mark, is known as 'aliṅga' (without characteristic).)
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॥
yogam etad dhi yogānāṃ manye yogasya lakṣaṇam। evaṃ paśyaṃ prapaśyanti ātmānam ajaraṃ param ॥12-294-25॥
[योगम् (yogam) - union; practice; discipline; एतत् (etat) - this; हि (hi) - indeed; योगानाम् (yogānām) - of yogas; of unions; of disciplines; मन््ये (manye) - I think; I consider; योगस्य (yogasya) - of yoga; of union; of discipline; लक्षणम् (lakṣaṇam) - characteristic; mark; sign; एवम् (evam) - thus; in this way; पश्यन् (paśyan) - seeing; beholding; प्रपश्यन्ति (prapaśyanti) - they see clearly; they perceive; आत्मानम् (ātmānam) - the self; the soul; अजरम् (ajaram) - undecaying; ageless; परम् (param) - supreme; highest;]
(Union, this indeed of yogas I consider the characteristic of yoga. Thus seeing, they clearly perceive the self undecaying, supreme.)
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॥
yogadarśanam etāvad uktaṃ te tattvato mayā। sāṅkhyajñānaṃ pravakṣyāmi parisaṅkhyānidarśanam ॥12-294-26॥
[योगदर्शनम् (yogadarśanam) - yoga-viewing; एतावत् (etāvat) - thus much; उक्तम् (uktam) - has been said; ते (te) - to you; तत्त्वतः (tattvataḥ) - truly; मया (mayā) - by me; साङ्ख्यज्ञानम् (sāṅkhyajñānam) - Sāṅkhya-knowledge; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; परिसङ्ख्यानिदर्शनम् (parisaṅkhyānidarśanam) - the demonstration of enumeration;]
(The yoga-viewing thus much has been said to you truly by me. The Sāṅkhya-knowledge I shall explain, the demonstration of enumeration.)
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॥
avyaktam āhuḥ prakṛtiṃ parāṃ prakṛtivādinaḥ। tasmān mahatsamutpannaṃ dvitīyaṃ rājasattama ॥12-294-27॥
[अव्यक्तम् (avyaktam) - unmanifest; आहुः (āhuḥ) - they say; प्रकृतिम् (prakṛtim) - primordial nature; पराम् (parām) - supreme; प्रकृतिवादिनः (prakṛtivādinaḥ) - those who speak of nature; तस्मात् (tasmāt) - from that; महत् (mahat) - the great principle; समुत्पन्नम् (samutpannam) - arisen; द्वितीयम् (dvitīyam) - second; राजसत्तम (rājasattama) - O best of kings;]
(The unmanifest, they say, is the supreme primordial nature; from that, the great principle, the second, has arisen, O best of kings.)
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॥
ahaṅkārastu mahatastṛtīyamiti naḥ śrutam। pañca bhūtānyahaṅkārādāhuḥ sāṅkhyānudarśinaḥ ॥12-294-28॥
[अहङ्कारः (ahaṅkāraḥ) - ego-principle; तु (tu) - but; महतः (mahataḥ) - from the great principle; तृतीयम् (tṛtīyam) - the third; इति (iti) - thus; नः (naḥ) - by us; श्रुतम् (śrutam) - has been heard; पञ्च (pañca) - five; भूतानि (bhūtāni) - elements; अहङ्कारात् (ahaṅkārāt) - from the ego-principle; आहुः (āhuḥ) - they say; साङ्ख्यानुदर्शिनः (sāṅkhyānudarśinaḥ) - the observers of Sāṅkhya; ॥१२-२९४-२८॥ (॥12-294-28॥) - ;]
(Ego-principle but from the great principle the third thus by us has been heard. Five elements from the ego-principle they say the observers of Sāṅkhya.)
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॥
etāḥ prakṛtayas tvaṣṭau vikārāś cāpi ṣoḍaśa। pañca caiva viśeṣā vai tathā pañcendriyāṇi ca ॥12-294-29॥
[एताः (etāḥ) - these; प्रकृतयः (prakṛtayaḥ) - primordial natures; त्व (tva) - but; अष्टौ (aṣṭau) - eight; विकाराः (vikārāḥ) - modifications; च (ca) - and; अपि (api) - also; षोडश (ṣoḍaśa) - sixteen; पञ्च (pañca) - five; च (ca) - and; एव (eva) - indeed; विशेषाः (viśeṣāḥ) - particularities; वै (vai) - truly; तथा (tathā) - likewise; पञ्च (pañca) - five; इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and;]
(These primordial natures are eight, and the modifications also are sixteen; five indeed are the particularities, likewise five senses also.)
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॥
etāvadeva tattvānāṃ sāṅkhyam āhur manīṣiṇaḥ। sāṅkhye vidhividhānajñā nityaṃ sāṅkhyapathe ratāḥ ॥12-294-30॥
[एतावत्-एव (etāvat-eva) - thus-much; only; तत्त्वानाम् (tattvānām) - of principles; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya (philosophy); आहुः (āhuḥ) - declare; मनीषिणः (manīṣiṇaḥ) - the wise; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; विधि-विधान-ज्ञाः (vidhi-vidhāna-jñāḥ) - knowers of rules and regulations; नित्यम् (nityam) - always; साङ्ख्य-पथे (sāṅkhya-pathe) - on the path of Sāṅkhya; रताः (ratāḥ) - engaged;]
(Only thus much of the principles do the wise declare as Sāṅkhya; those who know the rules and regulations in Sāṅkhya, always engaged on the path of Sāṅkhya.)
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॥
yasmādyadabhijāyeta tattatraiva pralīyate। līyante pratilomāni sṛjyante cāntarātmanā ॥12-294-31॥
[यस्मात् (yasmāt) - from which; यत् (yat) - what; अभिजायेत (abhijāyeta) - might be born; तत् (tat) - that; तत्र (tatra) - there; एव (eva) - indeed; प्रलीयते (pralīyate) - is dissolved; लीयन्ते (līyante) - are dissolved; प्रतिलोमानि (pratilomāni) - contrary (things); सृज्यन्ते (sṛjyante) - are created; च (ca) - and; अन्तरात्मना (antarātmanā) - by the inner self;]
(From which whatever might be born, that indeed is dissolved there. Contrary things are dissolved, and are created by the inner self.)
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॥
anulomena jāyante līyante pratilomataḥ। guṇā guṇeṣu satataṃ sāgarasyormayo yathā ॥12-294-32॥
[अनुलोमेन (anulomena) - with the current; by natural order; जायन्ते (jāyante) - are born; arise; लीयन्ते (līyante) - are dissolved; merge; प्रतिलोमतः (pratilomataḥ) - against the current; in the opposite order; गुणाः (guṇāḥ) - qualities; attributes; गुणेषु (guṇeṣu) - in the qualities; among the attributes; सततम् (satatam) - always; continuously; सागरस्य (sāgarasya) - of the ocean; ऊर्मयः (ūrmayaḥ) - waves; यथा (yathā) - just as; like;]
(With the current they are born, they are dissolved against the current; qualities always in qualities just as the waves of the ocean.)
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॥
sargapralaya etāvān prakṛter nṛpasattama। ekatvaṃ pralaye cāsya bahutvaṃ ca yad āsṛjat॥ evam eva ca rājendra vijñeyaṃ jñeyacintakaiḥ॥12-294-33॥
[सर्गप्रलय (sargapralaya) - creation-dissolution; एतावान् (etāvān) - thus far; such extent; प्रकृतेः (prakṛteḥ) - of prakṛti; नृपसत्तम (nṛpasattama) - O best of kings; एकत्वं (ekatvam) - oneness; प्रलये (pralaye) - in dissolution; च (ca) - and; अस्य (asya) - of this; बहुत्वं (bahutvam) - manifoldness; च (ca) - and; यत् (yat) - which; आसृजत् (āsṛjat) - sent forth; एवमेव (evam eva) - just so; च (ca) - and; राजेन्द्र (rājendra) - O king; विज्ञेयं (vijñeyam) - to be understood; ज्ञेयचिन्तकैः (jñeyacintakaiḥ) - by those who contemplate knowledge;]
(Creation and dissolution are thus far, O best of kings; oneness in dissolution and manifoldness when sent forth from prakṛti. Just so, O king, this is to be understood by those who contemplate knowledge.)
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॥
adhiṣṭhātāramavyaktamasyāpyetannidarśanam। ekatvaṃ ca bahutvaṃ ca prakṛteranu tattvavān ॥ ekatvaṃ pralaye cāsya bahutvaṃ ca pravartanāt ॥12-294-34॥
[अधिष्ठातारम् (adhiṣṭhātāram) - overseer; controller; अव्यक्तम् (avyaktam) - unmanifest; invisible; अस्य (asya) - of this; अपि (api) - also; even; एतत् (etat) - this; निदर्शनम् (nidarśanam) - example; illustration; एकत्वं (ekatvaṃ) - oneness; unity; च (ca) - and; बहुत्वं (bahutvaṃ) - multiplicity; plurality; च (ca) - and; प्रकृतेः (prakṛteḥ) - of nature; of prakṛti; अनु (anu) - according to; following; तत्त्ववान् (tattvavān) - knower of truth; one possessing reality; एकत्वं (ekatvaṃ) - oneness; unity; प्रलये (pralaye) - at dissolution; at destruction; च (ca) - and; अस्य (asya) - of this; बहुत्वं (bahutvaṃ) - multiplicity; plurality; च (ca) - and; प्रवर्तनात् (pravartanāt) - from activity; from manifestation;]
(The overseer, the unmanifest, of this also, this is the example. Oneness and multiplicity, according to the nature, the knower of truth. Oneness at dissolution and of this, multiplicity and from activity.)
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॥
bahudhātmā prakurvīta prakṛtiṃ prasavātmikām। tacca kṣetraṃ mahānātmā pañcaviṃśo'dhitiṣṭhati ॥12-294-35॥
[बहुधा (bahudhā) - in many ways; आत्मा (ātmā) - self; प्रकुर्वीत (prakurvīta) - should make; प्रकृतिं (prakṛtim) - nature; प्रसवात्मिकाम् (prasavātmikām) - of the essence of production; तत् (tat) - that; च (ca) - and; क्षेत्रं (kṣetram) - field; महानात्मा (mahānātmā) - the great self; पञ्चविंशः (pañcaviṃśaḥ) - the twenty-fifth; अधितिष्ठति (adhitiṣṭhati) - presides over;]
(The self, in many ways, should make the nature of the essence of production; and that field, the great self, the twenty-fifth, presides over.)
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॥
adhiṣṭhāteti rājendra procyate yatisattamaiḥ। adhiṣṭhānādadhiṣṭhātā kṣetrāṇāmiti naḥ śrutam ॥12-294-36॥
[अधिष्ठातेति (adhiṣṭhāteti) - (the word) 'adhiṣṭhātā' thus; राजेन्द्र (rājendra) - O king of kings; प्रोच्यते (procyate) - is said; यतिसत्तमैः (yatisattamaiḥ) - by the best of ascetics; अधिष्ठानात् (adhiṣṭhānāt) - from the basis; अधिष्ठाता (adhiṣṭhātā) - the presider; क्षेत्राणाम् (kṣetrāṇām) - of the fields; इति (iti) - thus; नः (naḥ) - by us; श्रुतम् (śrutam) - has been heard;]
((The word) 'adhiṣṭhātā' thus, O king of kings, is said by the best of ascetics. From the basis, the presider of the fields, thus, by us, has been heard.)
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॥
kṣetraṃ jānāti cāvyaktaṃ kṣetrajña iti cocyate। avyaktike pure śete puruṣaśceti kathyate ॥12-294-37॥
[क्षेत्रम् (kṣetram) - field; जानाति (jānāti) - knows; च (ca) - and; अव्यक्तम् (avyaktam) - the unmanifest; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; इति (iti) - thus; च (ca) - and; उच्यते (ucyate) - is called; अव्यक्तिके (avyaktike) - in the unmanifest; पुरे (pure) - in the city; शेते (śete) - lies; पुरुषः (puruṣaḥ) - the person; च (ca) - and; इति (iti) - thus; कथ्यते (kathyate) - is said;]
(The field knows and the unmanifest is also called the knower of the field, thus it is said. In the unmanifest city, the person lies, thus it is said.)
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॥
anyadeva ca kṣetraṃ syādanyaḥ kṣetrajña ucyate। kṣetramavyaktamityuktaṃ jñātā vai pañcaviṃśakaḥ ॥12-294-38॥
[अन्यत् (anyat) - other; एव (eva) - indeed; च (ca) - and; क्षेत्रम् (kṣetram) - field; स्यात् (syāt) - may be; अन्यः (anyaḥ) - another; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; उच्यते (ucyate) - is called; क्षेत्रम् (kṣetram) - field; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; उक्तम् (uktam) - is said; ज्ञाता (jñātā) - knower; वै (vai) - indeed; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth;]
(Indeed, the field is other, and another is called the knower of the field. The field is said to be the unmanifest, and the knower is indeed the twenty-fifth.)
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॥
anyadeva ca jñānaṃ syād anyaj jñeyaṃ tad ucyate। jñānam avyaktam ity uktaṃ jñeyo vai pañcaviṃśakaḥ ॥12-294-39॥
[अन्यत् (anyat) - other; एव (eva) - indeed; च (ca) - and; ज्ञानम् (jñānam) - knowledge; स्यात् (syāt) - may be; अन्यत् (anyat) - other; ज्ञेयम् (jñeyam) - to be known; तत् (tat) - that; उच्यते (ucyate) - is said; ज्ञानम् (jñānam) - knowledge; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; उक्तम् (uktam) - said; ज्ञेयः (jñeyaḥ) - to be known; वै (vai) - indeed; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth;]
(Indeed, knowledge is other, and what is to be known is other; that is said. Knowledge is said to be the unmanifest; the twenty-fifth is indeed to be known.)
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॥
avyaktaṃ kṣetram ity uktaṃ tathā sattvaṃ tathā īśvaram। anīśvaram atattvaṃ ca tattvaṃ tat pañcaviṃśakam ॥12-294-40॥
[अव्यक्तं (avyaktam) - unmanifest; क्षेत्रम् (kṣetram) - field; इति (iti) - thus; उक्तं (uktam) - said; तथा (tathā) - likewise; सत्त्वं (sattvam) - principle of existence; तथा (tathā) - likewise; ईश्वरम् (īśvaram) - lord; अनीश्वरम् (anīśvaram) - without lord; अतत्त्वं (atattvam) - not the principle; च (ca) - and; तत्त्वं (tattvam) - principle; तत् (tat) - that; पञ्चविंशकम् (pañcaviṃśakam) - twenty-fifth;]
(The unmanifest is called the field, likewise the principle of existence and likewise the lord; without lord and not the principle, and the principle, that is the twenty-fifth.)
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॥
sāṅkhyadarśanam etāvat parisaṅkhyānadarśanam। sāṅkhyaṃ prakurute caiva prakṛtiṃ ca pracakṣate ॥12-294-41॥
[साङ्ख्यदर्शनम् (sāṅkhyadarśanam) - Sāṅkhya philosophy; एतावत् (etāvat) - thus far; परिसङ्ख्यानदर्शनम् (parisaṅkhyānadarśanam) - view of enumeration; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya; प्रकुरुते (prakurute) - performs; च (ca) - and; एव (eva) - indeed; प्रकृतिम् (prakṛtim) - primordial matter; च (ca) - and; प्रचक्षते (pracakṣate) - declare;]
(Sāṅkhya philosophy thus far is the view of enumeration. Sāṅkhya indeed performs and declares both Sāṅkhya and primordial matter.)
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॥
tattvāni ca caturviṃśatparisaṅkhyāya tattvataḥ। sāṅkhyāḥ saha prakṛtyā tu nistattvaḥ pañcaviṃśakaḥ ॥12-294-42॥
[तत्त्वानि (tattvāni) - principles; essence; च (ca) - and; चतुर्विंशत् (caturviṃśat) - twenty-four; परिसङ्ख्याय (parisaṅkhyāya) - for enumeration; for counting; तत्त्वतः (tattvataḥ) - from the essence; essentially; साङ्ख्याः (sāṅkhyāḥ) - Sāṅkhyas; followers of Sāṅkhya philosophy; सह (saha) - with; प्रकृत्या (prakṛtyā) - with Prakṛti; with nature; तु (tu) - but; निस्तत्त्वः (nistattvaḥ) - without essence; devoid of principle; पञ्चविंशकः (pañcaviṃśakaḥ) - twenty-fifth; ॥१२-२९४-४२॥ (॥12-294-42॥) - ;]
(Principles and, for enumeration, twenty-four, from the essence. The Sāṅkhyas, with Prakṛti, but, without essence, twenty-fifth.)
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॥
pañcaviṃśo'prabuddhātmā budhyamāna iti smṛtaḥ। yadā tu budhyate''tmānaṃ tadā bhavati kevalaḥ ॥12-294-43॥
[पञ्चविंशः (pañcaviṃśaḥ) - the twenty-fifth; अप्रबुद्धात्मा (aprabuddhātmā) - one whose self is not awakened; बुध्यमानः (budhyamānaḥ) - being awakened; इति (iti) - thus; स्मृतः (smṛtaḥ) - is called; यदा (yadā) - when; तु (tu) - but; बुध्यते (budhyate) - awakens; आत्मानम् (ātmānam) - the self; तदा (tadā) - then; भवति (bhavati) - becomes; केवलः (kevalaḥ) - alone;]
(The twenty-fifth, whose self is not awakened, is called 'being awakened.' But when the self awakens, then it becomes alone.)
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॥
samyagdarśanam etāvad bhāṣitaṃ tava tattvataḥ। evam etad vijānantaḥ sāmyatāṃ pratiyānty uta ॥12-294-44॥
[सम्यक् (samyak) - rightly; properly; दर्शनम् (darśanam) - view; seeing; एतावत् (etāvat) - so much; thus far; भाषितम् (bhāṣitam) - spoken; said; तव (tava) - by you; तत्त्वतः (tattvataḥ) - truly; in reality; एवम् (evam) - thus; in this way; एतत् (etat) - this; विजानन्तः (vijānantaḥ) - knowing; understanding; साम्यताम् (sāmyatām) - to equality; to sameness; प्रतियान्ति (pratiyānti) - go towards; reach; उत (uta) - indeed;]
(Rightly view so much has been spoken by you truly. Thus, knowing this, they indeed go towards equality.)
Your explanation has been correct and true. Those who understand this thus attain equality.
सम्यङ्निदर्शनं नाम प्रत्यक्षं प्रकृतेस्तथा। गुणतत्त्वान्यथैतानि निर्गुणोऽन्यस्तथा भवेत् ॥१२-२९४-४५॥
samyaṅ-nidarśanaṃ nāma pratyakṣaṃ prakṛtes tathā। guṇa-tattvāny athaitāni nirguṇo'nyas tathā bhavet ॥12-294-45॥
[सम्यक् (samyak) - properly; निदर्शनम् (nidarśanam) - perception; नाम (nāma) - named; प्रत्यक्षम् (pratyakṣam) - direct; प्रकृतेः (prakṛteḥ) - of nature; तथा (tathā) - thus; गुणतत्त्वानि (guṇa-tattvāni) - the principles of guṇas; अथ (atha) - then; एतानि (etāni) - these; निर्गुणः (nirguṇaḥ) - devoid of qualities; अन्यः (anyaḥ) - other; तथा (tathā) - thus; भवेत् (bhavet) - would be;]
(Properly perception named direct of nature thus. The principles of guṇas then these devoid of qualities other thus would be.)
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॥
na tvevaṃ vartamānānām āvṛttir vidyate punaḥ। vidyate'kṣarabhāvatvād aparasparam avyayam ॥12-294-46॥
[न (na) - not; तु (tu) - but; एवं (evaṃ) - thus; वर्तमानानाम् (vartamānānām) - of those existing; आवृत्तिः (āvṛttiḥ) - return; repetition; विद्यते (vidyate) - exists; पुनः (punaḥ) - again; विद्यते (vidyate) - exists; अक्षरभावत्वात् (akṣarabhāvatvāt) - because of the state of imperishability; अपरस्परम् (aparasparam) - not mutually; अव्ययम् (avyayam) - imperishable;]
(But for those thus existing, there is no return again. Because of the state of imperishability, it exists as not mutually (dependent), imperishable.)
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॥
paśyerannekamatayo na samyakteṣu darśanam। te'vyaktaṃ pratipadyante punaḥ punarariṃdama ॥12-294-47॥
[पश्येरन् (paśyeran) - they would see; एकमतयः (ekamatayaḥ) - of one opinion; न (na) - not; सम्यक्तेषु (samyakteṣu) - in the right things; दर्शनम् (darśanam) - vision; ते (te) - they; अव्यक्तम् (avyaktam) - the unmanifest; प्रतिपद्यन्ते (pratipadyante) - attain; पुनः (punaḥ) - again; पुनः (punaḥ) - again; अरिंदम (ariṃdama) - O subduer of enemies;]
(They would see vision in the right things with one opinion; they attain the unmanifest again and again, O subduer of enemies.)
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॥
sarvam etad vijānanto na sarvasya prabodhanāt। vyaktībhūtā bhaviṣyanti vyaktasya vaśavartinaḥ ॥12-294-48॥
[सर्वम् (sarvam) - all; everything; एतत् (etat) - this; विजानन्तः (vijānantaḥ) - knowing; understanding; न (na) - not; सर्वस्य (sarvasya) - of all; of everyone; प्रबोधनात् (prabodhanāt) - from awakening; from enlightenment; व्यक्तीभूताः (vyaktībhūtāḥ) - manifested; made manifest; भविष्यन्ति (bhaviṣyanti) - will become; व्यक्तस्य (vyaktasya) - of the manifest; of the revealed; वशवर्तिनः (vaśavartinaḥ) - subject to the control; under the influence;]
(All this, knowing, not from the awakening of everyone, manifested will become, of the manifest, subject to the control.)
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॥
sarvamavyaktamityuktamasarvaḥ pañcaviṃśakaḥ। ya enamabhijānanti na bhayaṃ teṣu vidyate ॥12-294-49॥
[सर्वम् (sarvam) - all; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; उक्तम् (uktam) - said; असर्वः (asarvaḥ) - not all; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth; यः (yaḥ) - who; एनम् (enam) - this; अभिजानन्ति (abhijānanti) - know; न (na) - not; भयम् (bhayam) - fear; तेषु (teṣu) - in them; विद्यते (vidyate) - exists;]
(All is said to be unmanifest, not all is the twenty-fifth. Whoever knows this, fear does not exist in them.)
Everything is described as unmanifest, but not everything is the twenty-fifth principle. Those who know this have no fear.
