12.294
karālajanaka uvāca॥
Karala Janaka said.
nānātvaitk tvam ity uktaṃ tvayaitad ṛṣisattama। paśyāmi cābhisandigdham etayor vai nidarśanam ॥12-294-1॥
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.
tathāprabuddhabuddhābhyāṃ budhyamānasya cānagha। sthūlabuddhyā na paśyāmi tattvam etan na saṃśayaḥ ॥12-294-2॥
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.
akṣarakṣarayor uktaṃ tvayā yad api kāraṇam। tad apy asthirabuddhitvāt pranaṣṭam iva me'nagha ॥12-294-3॥
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.
tadetacchrotumicchāmi nānātvaikatvadarśanam। buddhamapratibuddhaṃ ca budhyamānaṃ ca tattvataḥ ॥12-294-4॥
I wish to hear this: the perception of manifoldness and oneness, and the reality of the awakened, the unawakened, and those being awakened.
vidyāvidye ca bhagavann akṣaraṃ kṣaram eva ca। sāṅkhyaṃ yogaṃ ca kārtsnyena pṛthak caiva apṛthak ca ha ॥12-294-5॥
O Lord, knowledge and ignorance, the imperishable and the perishable, Sāṅkhya and Yoga, all these in their entirety, both separately and not separately, indeed.
vasiṣṭha uvāca॥
Vasiṣṭha said.
hanta te sampravakṣyāmi yad etad anupṛcchasi। yogakṛtyaṃ mahārāja pṛthag eva śṛṇuṣva me ॥12-294-6॥
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.
yogakṛtyaṃ tu yogānāṃ dhyānameva paraṃ balam। taccāpi dvividhaṃ dhyānamāhurvedavido janāḥ ॥12-294-7॥
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.
ekāgratā ca manasaḥ prāṇāyāmas tathaiva ca। prāṇāyāmas tu saguṇo nirguṇo manasas tathā ॥12-294-8॥
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)
mūtrotsarge purīṣe ca bhojane ca narādhipa। trikālaṃ nābhiyuñjīta śeṣaṃ yuñjīta tatparaḥ ॥12-294-9॥
O king, during urination, defecation, and eating, one should not engage at the three times; at other times, being intent, one should engage.
indriyāṇīndriyārthebhyo nivartya manasā muniḥ। daśadvādaśabhirvāpi caturviṃśātparaṃ tataḥ ॥12-294-10॥
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.
taṃ codanābhirmatimānātmānaṃ codayedatha। tiṣṭhantamajaraṃ taṃ tu yattaduktaṃ manīṣibhiḥ ॥12-294-11॥
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.
taiś cātmā satataṃ jñeya ity evam anuśuśruma। dravyaṃ hy ahīnam anaso nānyatheti viniścayaḥ ॥12-294-12॥
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.
vimuktaḥ sarvasaṅgebhyo laghvāhāro jitendriyaḥ। pūrvarātre pare caiva dhārayeta mano''tmani ॥12-294-13॥
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.
sthirīkṛtyendriyagrāmaṃ manasā mithileśvara। mano buddhyā sthiraṃ kṛtvā pāṣāṇa iva niścalaḥ ॥12-294-14॥
O King of Mithilā, steady your senses with your mind, and your mind with your intellect, and become motionless like a stone.
sthāṇuvaccāpyakampaḥ syādgirivaccāpi niścalaḥ। budhā vidhividhānajñāstadā yuktaṃ pracakṣate ॥12-294-15॥
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.
na śṛṇoti na cāghrāti na rasyati na paśyati। na ca sparśaṃ vijānāti na saṅkalpayate manaḥ ॥12-294-16॥
The mind does not hear, nor smell, nor taste, nor see. Nor does it know touch, nor does it imagine.
na cābhimanyate kiñcin na ca budhyati kāṣṭhavat। tadā prakṛtim āpannaṃ yuktam āhur manīṣiṇaḥ ॥12-294-17॥
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.
nivāte ca yathā dīpyandīpastadvatsa dṛśyate। niriṅgaścācalascordhvaṃ na tiryaggatimāpnuyāt ॥12-294-18॥
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).
tadā tam anupaśyet yasmin dṛṣṭe tu kathyate। hṛdayastho'ntarātmeti jñeyo jñastāta madvidhaiḥ ॥12-294-19॥
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.
vidhūma iva saptārcirāditya iva raśmimān। vaidyuto'gnirivākāśe dṛśyate''tmā tathātmani ॥12-294-20॥
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.
yaṃ paśyanti mahātmāno dhṛtimanto manīṣiṇaḥ। brāhmaṇā brahmayoniṣṭhā hyayonim amṛtātmakam ॥12-294-21॥
The great-souled, steadfast, and wise Brahmins, established in the source of Brahman, perceive that which is unborn and of immortal nature.
tadevāhuraṇubhyo'ṇu tanmahadbhyo mahattaram। tadantaḥ sarvabhūteṣu dhruvaṃ tiṣṭhanna dṛśyate ॥12-294-22॥
They say that it is subtler than the subtle and greater than the great; that, though abiding constantly within all beings, is not seen.
buddhidravyeṇa dṛśyeta manodīpena lokakṛt। mahatastamasastāt pāre tiṣṭhannatāmāsaḥ ॥12-294-23॥
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.
sa tamonuda ity uktas tattvajñair vedapāragaiḥ। vimalo vitamaskaś ca nirliṅgo'liṅgasañjñitaḥ ॥12-294-24॥
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.
yogam etad dhi yogānāṃ manye yogasya lakṣaṇam। evaṃ paśyaṃ prapaśyanti ātmānam ajaraṃ param ॥12-294-25॥
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.
yogadarśanam etāvad uktaṃ te tattvato mayā। sāṅkhyajñānaṃ pravakṣyāmi parisaṅkhyānidarśanam ॥12-294-26॥
Thus far, I have truly explained to you the view of Yoga. Now, I shall expound the knowledge of Sāṅkhya, the demonstration of enumeration.
avyaktam āhuḥ prakṛtiṃ parāṃ prakṛtivādinaḥ। tasmān mahatsamutpannaṃ dvitīyaṃ rājasattama ॥12-294-27॥
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.
ahaṅkārastu mahatastṛtīyamiti naḥ śrutam। pañca bhūtānyahaṅkārādāhuḥ sāṅkhyānudarśinaḥ ॥12-294-28॥
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.
etāḥ prakṛtayas tvaṣṭau vikārāś cāpi ṣoḍaśa। pañca caiva viśeṣā vai tathā pañcendriyāṇi ca ॥12-294-29॥
These are the eight primordial natures, sixteen modifications, five particularities, and likewise the five senses.
etāvadeva tattvānāṃ sāṅkhyam āhur manīṣiṇaḥ। sāṅkhye vidhividhānajñā nityaṃ sāṅkhyapathe ratāḥ ॥12-294-30॥
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.
yasmādyadabhijāyeta tattatraiva pralīyate। līyante pratilomāni sṛjyante cāntarātmanā ॥12-294-31॥
Whatever arises from something is dissolved back into that very thing. Opposing entities are both dissolved and created by the inner self.
anulomena jāyante līyante pratilomataḥ। guṇā guṇeṣu satataṃ sāgarasyormayo yathā ॥12-294-32॥
Just as the waves of the ocean constantly arise and dissolve, so too do qualities always arise and merge within qualities themselves.
sargapralaya etāvān prakṛter nṛpasattama। ekatvaṃ pralaye cāsya bahutvaṃ ca yad āsṛjat॥ evam eva ca rājendra vijñeyaṃ jñeyacintakaiḥ॥12-294-33॥
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.
adhiṣṭhātāramavyaktamasyāpyetannidarśanam। ekatvaṃ ca bahutvaṃ ca prakṛteranu tattvavān ॥ ekatvaṃ pralaye cāsya bahutvaṃ ca pravartanāt ॥12-294-34॥
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.
bahudhātmā prakurvīta prakṛtiṃ prasavātmikām। tacca kṣetraṃ mahānātmā pañcaviṃśo'dhitiṣṭhati ॥12-294-35॥
The self, in many forms, should create the productive nature; and over that field, the great self, the twenty-fifth principle, presides.
adhiṣṭhāteti rājendra procyate yatisattamaiḥ। adhiṣṭhānādadhiṣṭhātā kṣetrāṇāmiti naḥ śrutam ॥12-294-36॥
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.
kṣetraṃ jānāti cāvyaktaṃ kṣetrajña iti cocyate। avyaktike pure śete puruṣaśceti kathyate ॥12-294-37॥
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.
anyadeva ca kṣetraṃ syādanyaḥ kṣetrajña ucyate। kṣetramavyaktamityuktaṃ jñātā vai pañcaviṃśakaḥ ॥12-294-38॥
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.
anyadeva ca jñānaṃ syād anyaj jñeyaṃ tad ucyate। jñānam avyaktam ity uktaṃ jñeyo vai pañcaviṃśakaḥ ॥12-294-39॥
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.
avyaktaṃ kṣetram ity uktaṃ tathā sattvaṃ tathā īśvaram। anīśvaram atattvaṃ ca tattvaṃ tat pañcaviṃśakam ॥12-294-40॥
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.
sāṅkhyadarśanam etāvat parisaṅkhyānadarśanam। sāṅkhyaṃ prakurute caiva prakṛtiṃ ca pracakṣate ॥12-294-41॥
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.
tattvāni ca caturviṃśatparisaṅkhyāya tattvataḥ। sāṅkhyāḥ saha prakṛtyā tu nistattvaḥ pañcaviṃśakaḥ ॥12-294-42॥
There are twenty-four principles for enumeration in essence. The Sāṅkhyas, along with Prakṛti, consider the twenty-fifth as devoid of essence.
pañcaviṃśo'prabuddhātmā budhyamāna iti smṛtaḥ। yadā tu budhyate''tmānaṃ tadā bhavati kevalaḥ ॥12-294-43॥
The twenty-fifth principle, when its self is unawakened, is called 'being awakened.' But when the self awakens, then it becomes isolated (kevala).
samyagdarśanam etāvad bhāṣitaṃ tava tattvataḥ। evam etad vijānantaḥ sāmyatāṃ pratiyānty uta ॥12-294-44॥
Your explanation has been correct and true. Those who understand this thus attain equality.
samyaṅ-nidarśanaṃ nāma pratyakṣaṃ prakṛtes tathā। guṇa-tattvāny athaitāni nirguṇo'nyas tathā bhavet ॥12-294-45॥
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)
na tvevaṃ vartamānānām āvṛttir vidyate punaḥ। vidyate'kṣarabhāvatvād aparasparam avyayam ॥12-294-46॥
However, for those who exist in this way, there is no return again. Because of their imperishable nature, they exist independently and are imperishable.
paśyerannekamatayo na samyakteṣu darśanam। te'vyaktaṃ pratipadyante punaḥ punarariṃdama ॥12-294-47॥
If they were of one opinion, they would see the true vision; but they attain the unmanifest again and again, O subduer of enemies.
sarvam etad vijānanto na sarvasya prabodhanāt। vyaktībhūtā bhaviṣyanti vyaktasya vaśavartinaḥ ॥12-294-48॥
Even knowing all this, not everyone will become awakened; only those who are manifested will become subject to the control of the manifest.
sarvamavyaktamityuktamasarvaḥ pañcaviṃśakaḥ। ya enamabhijānanti na bhayaṃ teṣu vidyate ॥12-294-49॥
Everything is described as unmanifest, but not everything is the twenty-fifth principle. Those who know this have no fear.
