12.303
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
न शक्यो निर्गुणस्तात गुणीकर्तुं विशां पते। गुणवांश्चाप्यगुणवान्यथातत्त्वं निबोध मे ॥१२-३०३-१॥
O dear, it is not possible for one devoid of qualities to be made endowed with qualities, O lord of men; and also, one who possesses qualities cannot become one with faults. Understand the truth of this from me. (12-303-1)
गुणैर्हि गुणवानेव निर्गुणश्चागुणस्तथा। प्राहुरेवं महात्मानो मुनयस्तत्त्वदर्शिनः ॥१२-३०३-२॥
Great souls, sages who know reality, declare that by qualities, one is called qualified, and likewise, one is called unqualified or without qualities. (12-303-2)
गुणस्वभावस्त्वव्यक्तो गुणानेवाभिवर्तते। उपयुङ्क्ते च तानेव स चैवाज्ञः स्वभावतः ॥१२-३०३-३॥
But the unmanifest, whose own nature is qualities, indeed moves among the qualities; and that ignorant one, by his very nature, employs those same qualities. (12-303-3)
अव्यक्तस्तु न जानीते पुरुषो ज्ञः स्वभावतः। न मत्तः परमस्तीति नित्यमेवाभिमन्यते ॥१२-३०३-४॥
But the unmanifested does not know; the person who is a knower by nature always thinks, 'There is nothing higher than me.' (12-303-4)
अनेन कारणेनैतदव्यक्तं स्यादचेतनम्। नित्यत्वादक्षरत्वाच्च क्षराणां तत्त्वतोऽन्यथा ॥१२-३०३-५॥
Therefore, by this reasoning, this unmanifest would be unconscious; but because of its eternality and imperishability, in reality, it is otherwise than the perishable. (12-303-5)
यदाज्ञानेन कुर्वीत गुणसर्गं पुनः पुनः। यदात्मानं न जानीते तदाव्यक्तमिहोच्यते ॥१२-३०३-६॥
That which, due to ignorance, repeatedly creates the manifestation of the guṇas, and which does not know the self—this is called the unmanifest here. (12-303-6)
कर्तृत्वाच्चापि तत्त्वानां तत्त्वधर्मी तथोच्यते। कर्तृत्वाच्चैव योनीनां योनिधर्मा तथोच्यते ॥१२-३०३-७॥
It is said that, due to agency and the principles, one is called as possessing the nature of the principles; likewise, due to agency and the wombs, one is called as possessing the nature of the womb. (12-303-7)
कर्तृत्वात्प्रकृतीनां तु तथा प्रकृतिधर्मिता। कर्तृत्वाच्चापि बीजानां बीजधर्मी तथोच्यते ॥१२-३०३-८॥
But because of the agency of the natures, so is nature-characteredness; and because of the agency of the seeds, one is said to be seed-charactered in the same way. (12-303-8)
गुणानां प्रसवत्वाच्च तथा प्रसवधर्मवान्। कर्तृत्वात्प्रलयानां च तथा प्रलयधर्मिता ॥१२-३०३-९॥
Because of the productive nature of the qualities and thus being endowed with the property of production; and because of the agency of dissolutions, likewise being characterized by the property of dissolution. (12-303-9)
बीजत्वात्प्रकृतित्वाच्च प्रलयत्वात्तथैव च। उपेक्षकत्वादन्यत्वादभिमानाच्च केवलम् ॥१२-३०३-१०॥
Because of being the seed, the original source, and the state of dissolution, as well as being the overseer, being different, and due to self-conceit, it is only so. (12-303-10)
मन्यन्ते यतयः शुद्धा अध्यात्मविगतज्वराः। अनित्यं नित्यमव्यक्तमेवमेतद्धि शुश्रुम ॥१२-३०३-११॥
The pure ascetics, whose afflictions relating to the self have departed, think thus: 'This is impermanent, eternal, and unmanifest'—indeed, we have heard so. (12-303-11)
अव्यक्तैकत्वमित्याहुर्नानात्वं पुरुषस्तथा। सर्वभूतदयावन्तः केवलं ज्ञानमास्थिताः ॥१२-३०३-१२॥
They say that the unmanifest is oneness, and the person is manifoldness likewise; those who are compassionate to all beings are established only in knowledge. (12-303-12)
अन्यः स पुरुषोऽव्यक्तस्त्वध्रुवो ध्रुवसञ्ज्ञकः। यथा मुञ्ज इषीकायास्तथैवैतद्धि जायते ॥१२-३०३-१३॥
There is another person, unmanifest, but impermanent, called permanent; just as the muñja grass is separated from the reed, so indeed is this born. (12-303-13)
अन्यं च मशकं विद्यादन्यच्चोदुम्बरं तथा। न चोदुम्बरसंयोगैर्मशकस्तत्र लिप्यते ॥१२-३०३-१४॥
One should know another as the mosquito, and another as the udumbara tree likewise. Yet, by the conjunctions with the udumbara, the mosquito there is not affected. (12-303-14)
अन्य एव तथा मत्स्यस्तथान्यदुदकं स्मृतम्। न चोदकस्य स्पर्शेन मत्स्यो लिप्यति सर्वशः ॥१२-३०३-१५॥
In the same way, the fish is considered different, and the water is considered different. The fish is not tainted at all by contact with water. (12-303-15)
अन्यो ह्यग्निरुखाप्यन्या नित्यमेवमवैहि भोः। न चोपलिप्यते सोऽग्निरुखासंस्पर्शनेन वै ॥१२-३०३-१६॥
Truly, fire is different and the fire-pan is also different; always know this, O! The fire is not tainted by contact with the fire-pan (12-303-16)
पुष्करं त्वन्यदेवात्र तथान्यदुदकं स्मृतम्। न चोदकस्य स्पर्शेन लिप्यते तत्र पुष्करम् ॥१२-३०३-१७॥
Here, the lotus is indeed considered different, and likewise, the water is considered different; there, the lotus is not tainted by the touch of water. (12-303-17)
एतेषां सह संवासं विवासं चैव नित्यशः। यथा तथैनं पश्यन्ति न नित्यं प्राकृता जनाः ॥१२-३०३-१८॥
Ordinary people do not always see him, whether in constant association or separation with these; only as it is, so they see him. (12-303-18)
ये त्वन्यथैव पश्यन्ति न सम्यक्तेषु दर्शनम्। ते व्यक्तं निरयं घोरं प्रविशन्ति पुनः पुनः ॥१२-३०३-१९॥
But those who see otherwise and do not perceive properly, they clearly enter the terrible hell again and again. (12-303-19)
साङ्ख्यदर्शनमेतत्ते परिसङ्ख्यातमुत्तमम्। एवं हि परिसङ्ख्याय साङ्ख्याः केवलतां गताः ॥१२-३०३-२०॥
This excellent Sāṅkhya philosophy has been fully enumerated to you. Thus, indeed, by such enumeration, the Sāṅkhyas have attained isolation. (12-303-20)
ये त्वन्ये तत्त्वकुशलास्तेषामेतन्निदर्शनम्। अतः परं प्रवक्ष्यामि योगानामपि दर्शनम् ॥१२-३०३-२१॥
But as for those others who are skilled in reality, this is the illustration for them; therefore, I shall now further declare the exposition of the yogas also. (12-303-21)
