12.302
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
एते प्रधानस्य गुणास्त्रयः पुरुषसत्तम। कृत्स्नस्य चैव जगतस्तिष्ठन्त्यनपगाः सदा ॥१२-३०२-१॥
O best of men, these three qualities of the primordial matter always remain unfailing throughout the entire universe. (12-302-1)
शतधा सहस्रधा चैव तथा शतसहस्रधा। कोटिशश्च करोत्येष प्रत्यगात्मानमात्मना ॥१२-३०२-२॥
He manifests the inner self by himself in a hundred ways, a thousand ways, a hundred thousand ways, and even in crores. (12-302-2)
सात्त्विकस्योत्तमं स्थानं राजसस्येह मध्यमम्। तामसस्याधमं स्थानं प्राहुरध्यात्मचिन्तकाः ॥१२-३०२-३॥
Those who contemplate on the self declare that the highest position is for the sāttvika, the middle for the rājasika here, and the lowest for the tāmasika. (12-302-3)
केवलेनेह पुण्येन गतिमूर्ध्वामवाप्नुयात्। पुण्यपापेन मानुष्यमधर्मेणाप्यधोगतिम् ॥१२-३०२-४॥
Here, by pure merit alone, one attains a higher state; by both merit and sin, a human birth; and by unrighteousness, even a lower state. (12-302-4)
द्वंद्वमेषां त्रयाणां तु संनिपातं च तत्त्वतः। सत्त्वस्य रजसश्चैव तमसश्च शृणुष्व मे ॥१२-३०२-५॥
But hear from me about the dualities of these three, and also their combination in reality—of sattva, rajas, and tamas. (12-302-5)
सत्त्वस्य तु रजो दृष्टं रजसश्च तमस्तथा। तमसश्च तथा सत्त्वं सत्त्वस्याव्यक्तमेव च ॥१२-३०२-६॥
But for sattva, rajas is observed; for rajas, tamas likewise; for tamas, sattva likewise; and for sattva, the unmanifest is indeed also present. (12-302-6)
अव्यक्तसत्त्वसंयुक्तो देवलोकमवाप्नुयात्। रजःसत्त्वसमायुक्तो मनुष्येषूपपद्यते ॥१२-३०२-७॥
One joined with unmanifested purity attains the world of the gods; one associated with passion and purity is born among humans. (12-302-7)
रजस्तमोभ्यां संयुक्तस्तिर्यग्योनिषु जायते। रजस्तामससत्त्वैश्च युक्तो मानुष्यमाप्नुयात् ॥१२-३०२-८॥
One who is united with passion and darkness is born among animal species; but one who is endowed with passion, darkness, and goodness attains a human birth. (12-302-8)
पुण्यपापवियुक्तानां स्थानमाहुर्मनीषिणाम्। शास्वतं चाव्ययं चैव अक्षरं चाभयं च यत् ॥१२-३०२-९॥
The wise declare that the state attained by those free from merit and demerit is eternal, imperishable, and fearless; it is that imperishable and fearless abode. (12-302-9)
ज्ञानिनां सम्भवं श्रेष्ठं स्थानमव्रणमच्युतम्। अतीन्द्रियमबीजं च जन्ममृत्युतमोनुदम् ॥१२-३०२-१०॥
The origin and supreme place of the wise is flawless and imperishable, beyond the senses, without seed, and dispels birth, death, and darkness. (12-302-10)
अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप। स एष प्रकृतिष्ठो हि तस्थुरित्यभिधीयते ॥१२-३०२-११॥
O king, that supreme which you asked about as situated in the unmanifest, he is indeed called as the one who stood established in nature. (12-302-11)
अचेतनश्चैष मतः प्रकृतिस्थश्च पार्थिव। एतेनाधिष्ठितश्चैव सृजते संहरत्यपि ॥१२-३०२-१२॥
This is considered unconscious, situated in nature and of the earth; presided over by this, it indeed creates and also withdraws. (12-302-12)
जनक उवाच॥
Janaka said.
अनादिनिधनावेतावुभावेव महामुने। अमूर्तिमन्तावचलावप्रकम्प्यौ च निर्व्रणौ ॥१२-३०२-१३॥
O great sage, these two are indeed both without beginning and end, formless, immovable, unshakable, and without blemish. (12-302-13)
अग्राह्यावृषिशार्दूल कथमेको ह्यचेतनः। चेतनावांस्तथा चैकः क्षेत्रज्ञ इति भाषितः ॥१२-३०२-१४॥
How can one who is ungraspable, not a bull, a tiger, and unconscious, be one? It is said that the conscious one, too, is alone, and is the knower of the field. (12-302-14)
त्वं हि विप्रेन्द्र कार्त्स्न्येन मोक्षधर्ममुपाससे। साकल्यं मोक्षधर्मस्य श्रोतुमिच्छामि तत्त्वतः ॥१२-३०२-१५॥
O foremost of Brāhmaṇas, you truly practice the dharma of liberation in its entirety. I wish to hear the complete truth of the dharma of liberation. (12-302-15)
अस्तित्वं केवलत्वं च विनाभावं तथैव च। तथैवोत्क्रमणस्थानं देहिनोऽपि वियुज्यतः ॥१२-३०२-१६॥
Existence, individuality, and separation are likewise; similarly, the place of departure of the embodied is also separated. (12-302-16)
कालेन यद्धि प्राप्नोति स्थानं तद्ब्रूहि मे द्विज। साङ्ख्यज्ञानं च तत्त्वेन पृथग्योगं तथैव च ॥१२-३०२-१७॥
O twice-born, tell me what state is attained by time; also, explain to me the knowledge of Sāṅkhya in reality, and likewise Yoga separately. (12-302-17)
अरिष्टानि च तत्त्वेन वक्तुमर्हसि सत्तम। विदितं सर्वमेतत्ते पाणावामलकं यथा ॥१२-३०२-१८॥
O noble one, you ought to truly speak of the misfortunes; all this is known to you just as an āmalaka fruit in your hand. (12-302-18)
