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vasiṣṭha uvāca॥
Vasiṣṭha said.
sāṅkhyadarśanam etāvad uktaṃ te nṛpasattama। vidyāvidye tv idānīṃ me tvaṃ nibodhānupūrvaśaḥ ॥12-295-1॥
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.
avidyām āhur avyaktam sargapralaya-dharmi vai। sargapralaya-nirmuktam vidyām vai pañcaviṃśakam ॥12-295-2॥
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.
parasparamavidyāṃ vai tannibodhānupūrvaśaḥ। yathoktamṛṣibhistāta sāṅkhyasyāsya nidarśanam ॥12-295-3॥
Understand the mutual ignorance in succession, as explained by the sages, O dear one; this is the illustration of Sāṅkhya.
karmendriyāṇāṃ sarveṣāṃ vidyā buddhīndriyaṃ smṛtam। buddhīndriyāṇāṃ ca tathā viśeṣā iti naḥ śrutam ॥12-295-4॥
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.
viśeṣāṇāṃ manasteṣāṃ vidyām āhur manīṣiṇaḥ। manasaḥ pañcabhūtāni vidyā ity abhicakṣate ॥12-295-5॥
The wise say that among distinctions, the mind is considered knowledge; and that for the mind, the five elements are considered knowledge.
ahaṅkārastu bhūtānāṃ pañcānāṃ nātra saṃśayaḥ। ahaṅkārasya ca tathā buddhirvidyā nareśvara ॥12-295-6॥
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.
buddheḥ prakṛtiravyaktaṃ tattvānāṃ parameśvaram। vidyā jñeyā naraśreṣṭha vidhiśca paramaḥ smṛtaḥ ॥12-295-7॥
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.
avyaktasya paraṃ prāhurvidyāṃ vai pañcaviṃśakam। sarvasya sarvamityuktaṃ jñeyaṃ jñānasya pārthiva ॥12-295-8॥
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.
jñānamavyaktamityuktaṃ jñeyaṃ vai pañcaviṃśakam। tathaiva jñānamavyaktaṃ vijñātā pañcaviṃśakaḥ ॥12-295-9॥
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.
vidyāvidyārthatattvena mayoktaṃ te viśeṣataḥ। akṣaraṃ ca kṣaraṃ caiva yaduktaṃ tannibodha me ॥12-295-10॥
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.
ubhāvetau kṣarāvuktāvubhāvetau ca na kṣarau। kāraṇaṃ tu pravakṣyāmi yathā khyātau tu tattvataḥ ॥12-295-11॥
Both these are described as perishable, yet both are not truly perishable. I will explain the cause, as they are truly known.
anādinidhanāvetāvubhāveveśvarau matau। tattvasañjñāvubhāvetau procyete jñānacintakaiḥ ॥12-295-12॥
These two, who are without beginning and end, are both regarded as lords. Those who contemplate knowledge declare these two as 'tattva'.
sargapralayadharmitvādavyaktaṃ prāhurakṣaram। tadetadguṇasargāya vikurvāṇaṃ punaḥ punaḥ ॥12-295-13॥
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.
guṇānāṃ mahadādīnām utpadyati parasparam। adhiṣṭhānāt kṣetram āhur etat tat pañcaviṃśakam ॥12-295-14॥
They say that this field, arising mutually from the guṇas beginning with Mahat, is the twenty-fifth (principle) from the substratum.
yadā tu guṇajālaṃ tadavyaktātmani saṅkṣipet। tadā saha guṇais taistu pañcaviṃśo vilīyate ॥12-295-15॥
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).
guṇā guṇeṣu līyante tadaikā prakṛtir bhavet। kṣetrajño'pi yadā tāta tat kṣetre sampralīyate ॥12-295-16॥
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.
tadākṣaratvaṃ prakṛtir gacchate guṇasañjñitā। nirguṇatvaṃ ca vaideha guṇeṣu prativartanāt ॥12-295-17॥
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.
evameva ca kṣetrajñaḥ kṣetrajñānaparikṣaye। prakṛtyā nirguṇastveṣa ityevamanuśuśruma ॥12-295-18॥
Thus, we have heard that the knower of the field, at the end of the knowledge of the field, is by nature without qualities.
kṣaro bhavatyeṣa yadā tadā guṇavatīmatha। prakṛtiṃ tvabhijānāti nirguṇatvaṃ tathātmanaḥ ॥12-295-19॥
When this perishable (being) becomes endowed with qualities, then it recognizes nature; likewise, it recognizes the qualitylessness of the self.
tadā viśuddho bhavati prakṛteḥ parivarjanāt। anyo'hamanye yamiti yadā budhyati buddhimān ॥12-295-20॥
Then, by avoiding the influence of nature, one becomes purified. When the wise person realizes, 'I am different, this is different,' (he attains wisdom).
tadaiṣo'nyatvatāmeti na ca miśratvamāvrajet. prakṛtyā caiva rājendra namiśro'nyaśca dṛśyate ॥12-295-21॥
Then, O king, this becomes distinct and does not become mixed; by its very nature, it is seen as unmixed and different.
yadā tu guṇajālaṃ tatprākṛtaṃ vijugupsate। paśyate cāparaṃ paśyaṃ tadā paśyanna sañjvaret ॥12-295-22॥
When one develops aversion to the natural web of guṇas and perceives another while observing, then, even while seeing, one should not be disturbed.
kiṁ mayā kṛtam etāvad yo'haṁ kālam imaṁ janam। matsyaḥ jālaṁ hi avijñānāt anuvartitavān tathā ॥12-295-23॥
What have I done, that I, in this lifetime, have become such? Like the fish, I have followed the net out of ignorance.
ahameva hi saṁmohād anyam anyaṁ janāj janam| matsyo yathodakajñānād anuvartitavān iha ॥12-295-24॥
Indeed, it was I who, out of delusion, followed one person after another, just as a fish follows water, here.
matsyo'nyatvaṃ yathājñānādudakānnābhimanyate। ātmānaṃ tadvadajñānādanyatvaṃ caiva vedmyaham ॥12-295-25॥
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.
mamāstu dhigabuddhasya yo'haṃ magnamimaṃ punaḥ। anuvartitavān mohād anyam anyaṃ janāj janam ॥12-295-26॥
Let my intellect be condemned, for I, once again deluded, have blindly followed one person after another.
ayam atra bhaved bandhuh anena saha mokṣaṇam। sāmyam ekatvam āyātaḥ yādṛśaḥ tādṛśaḥ tu aham ॥12-295-27॥
This person here may be a relative; with him, liberation is attained together. Equality and oneness have arisen; as he is, so am I.
tulyatāmiha paśyāmi sadṛśo'hamanena vai। ayaṃ hi vimalo vyaktamahamīdṛśakastathā ॥12-295-28॥
Here I see equality; I am indeed similar to him. This person is manifestly pure; I am also of such a kind.
yo'ham ajñāna-saṁmohād ajñayā sampravṛttavān। sasaṅgya ahaṁ niḥsaṅgaḥ sthitaḥ kālam imaṁ tv aham ॥12-295-29॥
I, who formerly acted out of the delusion of ignorance and with attachment, now remain detached through this time.
anayāhaṃ vaśībhūtaḥ kālametaṃ na buddhavān। uccamadhyamanīcānāṃ tāmahaṃ kathamāavase ॥12-295-30॥
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?
samānayanayā ceha sahavāsamahaṃ katham। gacchāmyabuddhabhāvatvādeṣedānīṃ sthiro bhave ॥12-295-31॥
How can I continue to live here in cohabitation by the same vehicle? Because of ignorance, may this now become steady.
sahavāsaṃ na yāsyāmi kālametaddhi vañcanāt। vañcito'smyanayā yaddhi nirvikāro vikārayā ॥12-295-32॥
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.
na cāyam aparādho'syā aparādho hy ayaṃ mama। yo'ham atra abhavaṃ saktaḥ parāṅmukham upasthitaḥ ॥12-295-33॥
This is not her offense; indeed, this offense is mine, for I, being here, became attached and was present while turned away.
tato'smi bahurūpāsu sthito mūrtiṣv amūrtimān | amūrtaś cāpi mūrtātmā mamatvena pradharṣitaḥ ॥12-295-34॥
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'.
prakṛter anayatvena tāsu tāsviha yoniṣu। nirmamasya mamatvena kiṃ kṛtaṃ tāsu tāsu ca ॥ yoniṣu vartamānena naṣṭasañjñena cetasā ॥12-295-35॥
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.
na mamātrānayā kāryamahaṅkārakṛtātmayā। ātmānaṃ bahudhā kṛtvā yeyaṃ bhūyo yunakti mām ॥ idānīmeṣa buddho'smi nirmamo nirahaṅkṛtaḥ ॥12-295-36॥
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.
mamatvamanayā nityamahaṅkārakṛtātmakam। apetyāhamimāṃ hitvā saṃśrayiṣye nirāmayam ॥12-295-37॥
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.
anena sāṃyaṃ yāsyāmi nānayāhamacetasa। kṣamaṃ mama sahānena naikattvamanayā saha ॥ evaṃ paramasambodhāpañcaviṃśo'nubuddhavān ॥12-295-38॥
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.
akṣaratvaṃ niyacchet tyaktvā kṣaram-anāmayam। avyaktaṃ vyakta-dharmāṇaṃ saguṇaṃ nirguṇaṃ tathā ॥ nirguṇaṃ prathamaṃ dṛṣṭvā tādṛgbhavati maithila ॥12-295-39॥
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.
akṣarakṣarayoretaduktaṃ tava nidarśanam। mayeha jñānasampannaṃ yathāśrutinidarśanāt ॥12-295-40॥
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).
niḥsaṃdigdhaṃ ca sūkṣmaṃ ca vibuddhaṃ vimalaṃ tathā। pravakṣyāmi tu te bhūyas tannibodha yathāśrutam ॥12-295-41॥
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.
sāṅkhyayogau mayā proktau śāstradvayanidarśanāt। yadeva śāstraṃ sāṅkhyoktaṃ yogadarśanameva tat ॥12-295-42॥
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.
prabodhanakaraṃ jñānaṃ sāṅkhyānām avanīpate। vispaṣṭaṃ procyate tatra śiṣyāṇāṃ hitakāmyayā ॥12-295-43॥
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.
bṛhaccai̇va hi tacchāstramityāhuḥ kuśalā janāḥ। asmiṁśca śāstre yogānāṁ punardadhi punaḥ śaraḥ ॥12-295-44॥
Skilled people indeed call that treatise great. In this treatise, among the unions, there is again mention of curd and again of the arrow.
pañcaviṃśātparaṃ tattvaṃ na paśyati narādhipa। sāṅkhyānāṃ tu paraṃ tatra yathāvadanuvarṇitam ॥12-295-45॥
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.
buddhamapratibuddhaṃ ca budhyamānaṃ ca tattvataḥ। budhyamānaṃ ca buddhaṃ ca prāhuryoganidarśanam ॥12-295-46॥
That which is awakened, not awakened, and being awakened in essence; being awakened and awakened, is called the demonstration of yoga.
