12.302
yājñavalkya uvāca॥
Yājñavalkya said.
ete pradhānasya guṇās trayaḥ puruṣasattama। kṛtsnasya caiva jagatas tiṣṭhanty anapagāḥ sadā ॥12-302-1॥
O best of men, these three qualities of the primordial matter always remain unfailing throughout the entire universe. (12-302-1)
śatadhā sahasradhā caiva tathā śatasahasradhā. koṭiśaś ca karoty eṣa pratyagātmānam ātmanā ॥12-302-2॥
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)
sāttvikasyottamaṃ sthānaṃ rājasasyeha madhyamam। tāmasasyādhamam sthānaṃ prāhuradhyātmacintakāḥ ॥12-302-3॥
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)
kevaleneha puṇyena gatimūrdhvām avāpnuyāt। puṇyapāpena mānuṣyam adharmeṇāpy adhogatim ॥12-302-4॥
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)
dvandvameṣāṃ trayāṇāṃ tu saṃnipātaṃ ca tattvataḥ। sattvasya rajasashcaiva tamasashca śṛṇuṣva me ॥12-302-5॥
But hear from me about the dualities of these three, and also their combination in reality—of sattva, rajas, and tamas. (12-302-5)
sattvasya tu rajo dṛṣṭaṃ rajasaś ca tamas tathā। tamasaś ca tathā sattvaṃ sattvasyāvyaktam eva ca ॥12-302-6॥
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)
avyaktasattvasaṃyukto devalokamavāpnuyāt। rajaḥsattvasamāyukto manuṣyeṣūpapadyate ॥12-302-7॥
One joined with unmanifested purity attains the world of the gods; one associated with passion and purity is born among humans. (12-302-7)
rajastamobhyāṁ saṁyuktas tiryagyoniṣu jāyate। rajastāmasasattvaiś ca yukto mānuṣyam āpnuyāt ॥12-302-8॥
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)
puṇyapāpaviyuktānāṃ sthānam āhur manīṣiṇām। śāśvataṃ cāvyayaṃ caiva akṣaraṃ cābhayaṃ ca yat ॥12-302-9॥
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)
jñānināṃ sambhavaṃ śreṣṭhaṃ sthānamavraṇamacyutam। atīndriyamabījaṃ ca janmamṛtyutamonudam ॥12-302-10॥
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)
avyaktasthaṃ paraṃ yattatpṛṣṭaste'haṃ narādhipa। sa eṣa prakṛtiṣṭho hi tasthurityabhidhīyate ॥12-302-11॥
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)
acetanaś caiṣa mataḥ prakṛtisthaś ca pārthiva। etenādhiṣṭhitaś caiva sṛjate saṃharaty api ॥12-302-12॥
This is considered unconscious, situated in nature and of the earth; presided over by this, it indeed creates and also withdraws. (12-302-12)
janaka uvāca॥
Janaka said.
anādinidhanāvetāvubhāveva mahāmune। amūrtimantāvacalāvaprakampyau ca nirvraṇau ॥12-302-13॥
O great sage, these two are indeed both without beginning and end, formless, immovable, unshakable, and without blemish. (12-302-13)
agrāhyāvṛṣiśārdūla kat hameko hy acetanaḥ। cetanāvāṃs tathā caikaḥ kṣetrajña iti bhāṣitaḥ ॥12-302-14॥
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)
tvaṃ hi viprendra kārtsnyena mokṣadharmam upāsase। sākalyaṃ mokṣadharmasya śrotum icchāmi tattvataḥ ॥12-302-15॥
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)
astitvaṃ kevalatvaṃ ca vinābhāvaṃ tathaiva ca। tathaivotkramaṇasthānaṃ dehino'pi viyujyataḥ ॥12-302-16॥
Existence, individuality, and separation are likewise; similarly, the place of departure of the embodied is also separated. (12-302-16)
kālena yaddhi prāpnoti sthānaṁ tadbrūhi me dvija। sāṅkhyajñānaṁ ca tattvena pṛthagyogaṁ tathaiva ca ॥12-302-17॥
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)
ariṣṭāni ca tattvena vaktum arhasi sattama। viditaṃ sarvam etat te pāṇau āmalakaṃ yathā ॥12-302-18॥
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)
