12.303
yājñavalkya uvāca॥
Yājñavalkya said.
na śakyo nirguṇastāta guṇīkartuṃ viśāṃ pate। guṇavāṃścāpyaguṇavānyathātattvaṃ nibodha me ॥12-303-1॥
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)
guṇair hi guṇavān eva nirguṇaś ca aguṇaḥ tathā। prāhuḥ evaṃ mahātmānaḥ munayaḥ tattvadarśinaḥ ॥12-303-2॥
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)
guṇasvabhāvas tv avyakto guṇān evābhivartate। upayuṅkte ca tān eva sa caivājñaḥ svabhāvataḥ ॥12-303-3॥
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)
avyaktastu na jānīte puruṣo jñaḥ svabhāvataḥ। na mattaḥ paramastīti nityamevābhimanyate ॥12-303-4॥
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)
anena kāraṇenaitadavyaktaṃ syādacetanam। nityatvādakṣaratvācca kṣarāṇāṃ tattvato'nyathā ॥12-303-5॥
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)
yadājñānena kurvīta guṇasargaṃ punaḥ punaḥ। yadātmānaṃ na jānīte tadāvyaktamihocyate ॥12-303-6॥
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)
kartṛtvāccāpi tattvānāṃ tattvadharmī tathocyate। kartṛtvāccaiva yonīnāṃ yonidharmā tathocyate ॥12-303-7॥
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)
kartṛtvāt prakṛtīnāṃ tu tathā prakṛtidharmitā। kartṛtvāc cāpi bījānāṃ bījadharmī tathocyate ॥12-303-8॥
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)
guṇānāṃ prasavatvācca tathā prasavadharmavān। kartṛtvātpralayānāṃ ca tathā pralayadharmitā ॥12-303-9॥
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)
bījatvāt prakṛtitvāc ca pralayatvāt tathaiva ca। upekṣakatvād anyatvād abhimānāc ca kevalam ॥12-303-10॥
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)
manyante yatayaḥ śuddhā adhyātmavigatajvarāḥ। anityaṃ nityamavyaktamevametaddhi śuśruma ॥12-303-11॥
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)
avyaktaikatvam ity āhur nānātvaṃ puruṣas tathā। sarvabhūtadayāvantaḥ kevalaṃ jñānam āsthitāḥ ॥12-303-12॥
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)
anyaḥ sa puruṣo'vyaktastvadhruvo dhruvasañjñakaḥ। yathā muñja iṣīkāyāstathaivaitaddhi jāyate ॥12-303-13॥
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)
anyaṃ ca maśakaṃ vidyād anyac ca udumbaraṃ tathā। na ca udumbarasaṃyogair maśakas tatra lipyate ॥12-303-14॥
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)
anya eva tathā matsyas tathā anyad udakaṃ smṛtam। na ca udakasya sparśena matsyaḥ lipyati sarvaśaḥ ॥12-303-15॥
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)
anyo hy agnir ukhā api anyā nityam evam avaihi bhoḥ। na ca upalipyate saḥ agniḥ ukhā saṃsparśanena vai ॥12-303-16॥
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)
puṣkaraṃ tv anyad evātra tathānyad udakaṃ smṛtam। na codakasya sparśena lipyate tatra puṣkaram ॥12-303-17॥
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)
eteṣāṃ saha saṃvāsaṃ vivāsaṃ caiva nityaśaḥ। yathā tathaīnaṃ paśyanti na nityaṃ prākṛtā janāḥ॥12-303-18॥
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)
ye tvan-yathaiva paśyanti na samyak-teṣu darśanam। te vyaktaṃ nirayaṃ ghoraṃ praviśanti punaḥ punaḥ ॥12-303-19॥
But those who see otherwise and do not perceive properly, they clearly enter the terrible hell again and again. (12-303-19)
sāṅkhyadarśanam etat te parisaṅkhyātam uttamam। evaṃ hi parisaṅkhyāya sāṅkhyāḥ kevalatāṃ gatāḥ ॥12-303-20॥
This excellent Sāṅkhya philosophy has been fully enumerated to you. Thus, indeed, by such enumeration, the Sāṅkhyas have attained isolation. (12-303-20)
ye tvan ye tattvakuśalās teṣām etan nidarśanam। ataḥ paraṃ pravakṣyāmi yogānām api darśanam ॥12-303-21॥
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)
