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वसिष्ठ उवाच॥
Vasiṣṭha said.
साङ्ख्यदर्शनमेतावदुक्तं ते नृपसत्तम। विद्याविद्ये त्विदानीं मे त्वं निबोधानुपूर्वशः ॥१२-२९५-१॥
O best of kings, I have explained the Sāṅkhya philosophy to you thus far. Now, listen as I sequentially explain knowledge and ignorance to you.
अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मि वै। सर्गप्रलयनिर्मुक्तं विद्यां वै पञ्चविंशकम् ॥१२-२९५-२॥
Ignorance is called the unmanifest, which is subject to creation and dissolution. Knowledge, on the other hand, is the twenty-fifth principle, free from creation and dissolution.
परस्परमविद्यां वै तन्निबोधानुपूर्वशः। यथोक्तमृषिभिस्तात साङ्ख्यस्यास्य निदर्शनम् ॥१२-२९५-३॥
Understand the mutual ignorance in succession, as explained by the sages, O dear one; this is the illustration of Sāṅkhya.
कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम्। बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम् ॥१२-२९५-४॥
It is said that among all the organs of action, knowledge is regarded as the organ of intellect; and likewise, we have heard about the distinctions among the organs of intellect.
विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः। मनसः पञ्चभूतानि विद्या इत्यभिचक्षते ॥१२-२९५-५॥
The wise say that among distinctions, the mind is considered knowledge; and that for the mind, the five elements are considered knowledge.
अहङ्कारस्तु भूतानां पञ्चानां नात्र संशयः। अहङ्कारस्य च तथा बुद्धिर्विद्या नरेश्वर ॥१२-२९५-६॥
O lord of men, there is no doubt here that ego is indeed of the five beings; likewise, intellect and knowledge are of the ego.
बुद्धेः प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरम्। विद्या ज्ञेया नरश्रेष्ठ विधिश्च परमः स्मृतः ॥१२-२९५-७॥
The unmanifest is said to be the nature of intellect; the Supreme Lord is the essence of all principles. O best of men, knowledge is what should be known, and the supreme rite is so regarded.
अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम्। सर्वस्य सर्वमित्युक्तं ज्ञेयं ज्ञानस्य पार्थिव ॥१२-२९५-८॥
O king, it is said that the supreme knowledge of the unmanifest is the twenty-fifth. It is declared that all is to be known as the entirety of knowledge.
ज्ञानमव्यक्तमित्युक्तं ज्ञेयं वै पञ्चविंशकम्। तथैव ज्ञानमव्यक्तं विज्ञाता पञ्चविंशकः ॥१२-२९५-९॥
It is said that knowledge is unmanifest, and what is to be known is indeed the twenty-fifth principle. Likewise, knowledge is unmanifest, and the knower is the twenty-fifth principle.
विद्याविद्यार्थतत्त्वेन मयोक्तं ते विशेषतः। अक्षरं च क्षरं चैव यदुक्तं तन्निबोध मे ॥१२-२९५-१०॥
I have explained to you, in detail, the principle of knowledge and ignorance; now understand from me what is called the imperishable and the perishable.
उभावेतौ क्षरावुक्तावुभावेतौ च नक्षरौ। कारणं तु प्रवक्ष्यामि यथा ख्यातौ तु तत्त्वतः ॥१२-२९५-११॥
Both these are described as perishable, yet both are not truly perishable. I will explain the cause, as they are truly known.
अनादिनिधनावेतावुभावेवेश्वरौ मतौ। तत्त्वसञ्ज्ञावुभावेतौ प्रोच्येते ज्ञानचिन्तकैः ॥१२-२९५-१२॥
These two, who are without beginning and end, are both regarded as lords. Those who contemplate knowledge declare these two as 'tattva'.
सर्गप्रलयधर्मित्वादव्यक्तं प्राहुरक्षरम्। तदेतद्गुणसर्गाय विकुर्वाणं पुनः पुनः ॥१२-२९५-१३॥
Because it possesses the property of creation and dissolution, the unmanifest is called the imperishable. That (unmanifest), for the creation of qualities, keeps modifying itself again and again.
गुणानां महदादीनामुत्पद्यति परस्परम्। अधिष्ठानात्क्षेत्रमाहुरेतत्तत्पञ्चविंशकम् ॥१२-२९५-१४॥
They say that this field, arising mutually from the guṇas beginning with Mahat, is the twenty-fifth (principle) from the substratum.
यदा तु गुणजालं तदव्यक्तात्मनि सङ्क्षिपेत्। तदा सह गुणैस्तैस्तु पञ्चविंशो विलीयते ॥१२-२९५-१५॥
But when the net of guṇas is contracted into the unmanifest self, then the twenty-fifth principle (puruṣa), along with those guṇas, merges (is dissolved).
गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत्। क्षेत्रज्ञोऽपि यदा तात तत्क्षेत्रे सम्प्रलीयते ॥१२-२९५-१६॥
When the qualities merge into the qualities, then only primordial nature remains. O dear one, when the knower of the field also completely merges into that field.
तदाक्षरत्वं प्रकृतिर्गच्छते गुणसञ्ज्ञिता। निर्गुणत्वं च वैदेह गुणेषु प्रतिवर्तनात् ॥१२-२९५-१७॥
That which is called imperishable is the primordial nature, known as guṇa. O Vaideha, the state of being without guṇa arises from the cessation of involvement with the guṇas.
एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षये। प्रकृत्या निर्गुणस्त्वेष इत्येवमनुशुश्रुम ॥१२-२९५-१८॥
Thus, we have heard that the knower of the field, at the end of the knowledge of the field, is by nature without qualities.
क्षरो भवत्येष यदा तदा गुणवतीमथ। प्रकृतिं त्वभिजानाति निर्गुणत्वं तथात्मनः ॥१२-२९५-१९॥
When this perishable (being) becomes endowed with qualities, then it recognizes nature; likewise, it recognizes the qualitylessness of the self.
तदा विशुद्धो भवति प्रकृतेः परिवर्जनात्। अन्योऽहमन्येयमिति यदा बुध्यति बुद्धिमान् ॥१२-२९५-२०॥
Then, by avoiding the influence of nature, one becomes purified. When the wise person realizes, 'I am different, this is different,' (he attains wisdom).
तदैषोऽन्यत्वतामेति न च मिश्रत्वमाव्रजेत्। प्रकृत्या चैव राजेन्द्र नमिश्रोऽन्यश्च दृश्यते ॥१२-२९५-२१॥
Then, O king, this becomes distinct and does not become mixed; by its very nature, it is seen as unmixed and different.
यदा तु गुणजालं तत्प्राकृतं विजुगुप्सते। पश्यते चापरं पश्यं तदा पश्यन्न सञ्ज्वरेत् ॥१२-२९५-२२॥
When one develops aversion to the natural web of guṇas and perceives another while observing, then, even while seeing, one should not be disturbed.
किं मया कृतमेतावद्योऽहं कालमिमं जनम्। मत्स्यो जालं ह्यविज्ञानादनुवर्तितवांस्तथा ॥१२-२९५-२३॥
What have I done, that I, in this lifetime, have become such? Like the fish, I have followed the net out of ignorance.
अहमेव हि संमोहादन्यमन्यं जनाज्जनम्। मत्स्यो यथोदकज्ञानादनुवर्तितवानिह ॥१२-२९५-२४॥
Indeed, it was I who, out of delusion, followed one person after another, just as a fish follows water, here.
मत्स्योऽन्यत्वं यथाज्ञानादुदकान्नाभिमन्यते। आत्मानं तद्वदज्ञानादन्यत्वं चैव वेद्म्यहम् ॥१२-२९५-२५॥
Just as a fish, due to ignorance, does not perceive itself as separate from water, so too, due to ignorance, I perceive the self as distinct; this I know.
ममास्तु धिगबुद्धस्य योऽहं मग्नमिमं पुनः। अनुवर्तितवान्मोहादन्यमन्यं जनाज्जनम् ॥१२-२९५-२६॥
Let my intellect be condemned, for I, once again deluded, have blindly followed one person after another.
अयमत्र भवेद्बन्धुरनेन सह मोक्षणम्। साम्यमेकत्वमायातो यादृशस्तादृशस्त्वहम् ॥१२-२९५-२७॥
This person here may be a relative; with him, liberation is attained together. Equality and oneness have arisen; as he is, so am I.
तुल्यतामिह पश्यामि सदृशोऽहमनेन वै। अयं हि विमलो व्यक्तमहमीदृशकस्तथा ॥१२-२९५-२८॥
Here I see equality; I am indeed similar to him. This person is manifestly pure; I am also of such a kind.
योऽहमज्ञानसंमोहादज्ञया सम्प्रवृत्तवान्। ससङ्गयाहं निःसङ्गः स्थितः कालमिमं त्वहम् ॥१२-२९५-२९॥
I, who formerly acted out of the delusion of ignorance and with attachment, now remain detached through this time.
अनयाहं वशीभूतः कालमेतं न बुद्धवान्। उच्चमध्यमनीचानां तामहं कथमावसे ॥१२-२९५-३०॥
Overpowered by this woman, I did not realize the passage of time. How shall I, among people of high, middle, and low status, live with her?
समानयानया चेह सहवासमहं कथम्। गच्छाम्यबुद्धभावत्वादेषेदानीं स्थिरो भवे ॥१२-२९५-३१॥
How can I continue to live here in cohabitation by the same vehicle? Because of ignorance, may this now become steady.
सहवासं न यास्यामि कालमेतद्धि वञ्चनात्। वञ्चितोऽस्म्यनया यद्धि निर्विकारो विकारया ॥१२-२९५-३२॥
I will not go to live together; this time is truly due to deception. I have been deceived by her, for the unchanging has been deceived by the changeful.
न चायमपराधोऽस्या अपराधो ह्ययं मम। योऽहमत्राभवं सक्तः पराङ्मुखमुपस्थितः ॥१२-२९५-३३॥
This is not her offense; indeed, this offense is mine, for I, being here, became attached and was present while turned away.
ततोऽस्मि बहुरूपासु स्थितो मूर्तिष्वमूर्तिमान्। अमूर्तश्चापि मूर्तात्मा ममत्वेन प्रधर्षितः ॥१२-२९५-३४॥
Then, I exist in many forms, being formless among forms; and even as the formless, I am perceived as having form, overpowered by the sense of 'mine'.
प्रकृतेरनयत्वेन तासु तास्विह योनिषु। निर्ममस्य ममत्वेन किं कृतं तासु तासु च ॥ योनीषु वर्तमानेन नष्टसञ्ज्ञेन चेतसा ॥१२-२९५-३५॥
By the unrighteousness of nature, in these various wombs here, what has been done by one who is free from possessiveness, by the sense of 'mine', in those, in those also? In the wombs, with a mind existing with lost consciousness.
न ममात्रानया कार्यमहङ्कारकृतात्मया। आत्मानं बहुधा कृत्वा येयं भूयो युनक्ति माम् ॥ इदानीमेष बुद्धोऽस्मि निर्ममो निरहङ्कृतः ॥१२-२९५-३६॥
This is not my duty here, done by this self made of great ego. The self, having assumed many forms, again joins me. Now I am awakened, without mine-ness, without ego.
ममत्वमनया नित्यमहङ्कारकृतात्मकम्। अपेत्याहमिमां हित्वा संश्रयिष्ये निरामयम् ॥१२-२९५-३७॥
Having abandoned this constant sense of mineness, which is of the nature produced by ego, I shall leave it and take refuge in that which is free from affliction.
अनेन साम्यं यास्यामि नानयाहमचेतसा। क्षमं मम सहानेन नैकत्वमनया सह ॥ एवं परमसम्बोधात्पञ्चविंशोऽनुबुद्धवान् ॥१२-२९५-३८॥
By this I will attain equality, not by this unconscious mind. My endurance is with this; there is no unity with this (woman) together. Thus, from the supreme awakening, the twenty-fifth realized.
अक्षरत्वं नियच्छेत त्यक्त्वा क्षरमनामयम्। अव्यक्तं व्यक्तधर्माणं सगुणं निर्गुणं तथा ॥ निर्गुणं प्रथमं दृष्ट्वा तादृग्भवति मैथिल ॥१२-२९५-३९॥
Imperishability should be restrained by abandoning the perishable and that which is free from disease. The unmanifest, possessing the qualities of the manifest, is both with qualities and without qualities. By first perceiving the qualityless, one becomes like that, O Maithila.
अक्षरक्षरयोरेतदुक्तं तव निदर्शनम्। मयेह ज्ञानसम्पन्नं यथाश्रुतिनिदर्शनात् ॥१२-२९५-४०॥
This has been stated as your example regarding the two imperishable ones. Here, I, endowed with knowledge, have given it as an example from the śruti (scripture).
निःसंदिग्धं च सूक्ष्मं च विबुद्धं विमलं तथा। प्रवक्ष्यामि तु ते भूयस्तन्निबोध यथाश्रुतम् ॥१२-२९५-४१॥
I will now explain to you again, in a manner that is free from doubt, subtle, well understood, and pure; understand that as it was heard.
साङ्ख्ययोगौ मया प्रोक्तौ शास्त्रद्वयनिदर्शनात्। यदेव शास्त्रं साङ्ख्योक्तं योगदर्शनमेव तत् ॥१२-२९५-४२॥
I have explained Sāṅkhya and Yoga based on the demonstration of both treatises. Whatever treatise is taught by Sāṅkhya, that is indeed the doctrine of Yoga.
प्रबोधनकरं ज्ञानं साङ्ख्यानामवनीपते। विस्पष्टं प्रोच्यते तत्र शिष्याणां हितकाम्यया ॥१२-२९५-४३॥
O king, the knowledge that awakens, belonging to the Sāṅkhyas, is clearly explained there for the benefit of the disciples, out of the desire for their welfare.
बृहच्चैव हि तच्छास्त्रमित्याहुः कुशला जनाः। अस्मिंश्च शास्त्रे योगानां पुनर्दधि पुनः शरः ॥१२-२९५-४४॥
Skilled people indeed call that treatise great. In this treatise, among the unions, there is again mention of curd and again of the arrow.
पञ्चविंशात्परं तत्त्वं न पश्यति नराधिप। साङ्ख्यानां तु परं तत्र यथावदनुवर्णितम् ॥१२-२९५-४५॥
O king, the principle beyond the twenty-five is not perceived; but among the Sāṅkhyas, the supreme principle there has been properly explained as it truly is.
बुद्धमप्रतिबुद्धं च बुध्यमानं च तत्त्वतः। बुध्यमानं च बुद्धं च प्राहुर्योगनिदर्शनम् ॥१२-२९५-४६॥
That which is awakened, not awakened, and being awakened in essence; being awakened and awakened, is called the demonstration of yoga.
