srimahabharat - (Book 12) Santi Parva - chapters 300 to 310

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli



 Santi Parva
Book 12 

Book 12
Chapter 300

 

 

 

 

1 [yā]
      tattvānāṃ sarga saṃkhyā ca kālasaṃkhyā tathaiva ca
      mayā proktānupūrvyeṇa saṃhāram api me śṛṇu
  2 yathā saṃharate jantūn sasarja ca punaḥ punaḥ
      anādinidhano brahmā nityaś cākṣara eva ca
  3 ahaḥ kṣayam atho buddhvā niśi svapnamanās tathā
      codayām āsa bhavagān avyakto 'haṃ kṛtaṃ naram
  4 tataḥ śatasahasrāṃśur avyaktenābhicoditaḥ
      kṛtvā dvādaśadhātmānam ādityo jvalad agnivat
  5 caturvidhaṃ prajā jālaṃ nirdahaty āśu tejasā
      jarāyv anda svedajātam udbhijjaṃ ca narādhipa
  6 etad unmeṣa mātreṇa viniṣṭaṃ sthānu jaṅgamam
      kūrmapṛṣṭhasamā bhūmir bhavaty atha samantataḥ
  7 jagad dagdhvāmita balaḥ kevalaṃ jagatīṃ tataḥ
      ambhasā balinā kṣipram āpūryata samantataḥ
  8 tataḥ kālāgnim āsādya tad ambho yāti saṃkṣayam
      vinaste 'mbhasi rājendra jājvalīty analo mahā
  9 tam aprameyo 'tibalaṃ jvalamānaṃ vibhāvasum
      ūṣmānaṃ sarvabhūtānāṃ saptārciṣam athāñjasā
  10 bhakṣayām āsa balavān vāyur astātmako balī
     vicarann amitaprāṇas tiryag ūrdhvam adhas tathā
 11 tam apratibalaṃ bhīmam ākāśaṃ grasate ''tmanā
     ākāśam apy atinadan mano grasati cārikam
 12 mano grasati sarvātmā so 'haṃkāraḥ prajāpatiḥ
     ahaṃkāraṃ mahān ātmā bhūtabhavya bhaviṣyavit
 13 tam apy anupamātmānaṃ viśvaṃ śambhaḥ prajāpatiḥ
     animā laghimā prāptir īśāno jyotir avyayaḥ
 14 sarvataḥ pāni pādāntaḥ sarvato 'kṣiśiromukhaḥ
     sarvataḥ śrutimāṁl loke sarvam āvṛtya tiṣṭhati
 15 hṛdayaṃ sarvabhūtānāṃ parvaṇo 'ṅguṣṭha mātrakaḥ
     anugrasaty anantaṃ hi mahātmā viśvam īśvaraḥ
 16 tataḥ samabhavat sarvam akṣayāvyayam avraṇam
     bhūtabhavya manuṣyāṇāṃ sraṣṭāram anaghaṃ tathā
 17 eṣo 'pyayas te rājendra yathāvat paribhāsitaḥ
     adhyātmam adhibhūtaṃ ca adhidaivaṃ ca śrūyatām

 

SECTION CCC

"Yudhishthira said, 'O grandsire, learned men praise truth, self-restraint, forgiveness, and wisdom. What is thy opinion of these virtues?'
"Bhishma said, 'In this connection I shall recite to thee an old narrative, O Yudhishthira, of the discourse between the Sadhyas and a Swan. Once on a time the Unborn and eternal Lord of all creatures (viz., Brahman), assuming the form of a golden Swan, wandered through the three worlds till in course of his wanderings he came upon the Sadhyas.'
"The Sadhyas said, 'O ford, we are the deities called Sadhyas. We like to question thee. Indeed, we would ask thee about the religion of Emancipation. Thou art well-acquainted with it. We have heard, O bird, that thou art possessed of great learning, and eloquent and wise of speech. O bird, what dost thou think is the highest of all objects? O high-souled one, in what does thy mind find pleasure? Do thou, therefore, O foremost of birds, instruct us as to what that one act is which thou regardest as the foremost of all acts, and by doing which, O chief of the feathery creation, one may soon be freed from all bonds.'
"The Swan said, 'Ye who have drunk Amrita, I have heard that one should have recourse to these, viz., penances, self-restraint, truth, and subjugation of the mind. Untying all the knots of the heart, one should also bring under one's control both what is agreeable and what is disagreeable. 1 One should not wound the vitals of others. One should not be an utterer of cruel speeches. One should never take scriptural lectures from a person that is mean. One should never utter such words as inflict pain on others, as cause others to burn (with misery), and as lead to hell. Wordy shafts fall from the lips. Pierced therewith one (to whom they are directed) burns incessantly. Those shafts do not strike any part other than the very vitals of the person aimed. Hence he that is possessed of learning should never aim them at others. If a person deeply pierces a man of wisdom with wordy shafts, the wise mart should then adopt peace (without giving way to wrath). The man who, though sought to be angered, rejoices without yielding to anger, taketh away from the provoker all his merits. That man of righteous soul, who, full of joy and freed from malice, subdues his blazing wrath which, if indulged, would lead him to speak ill of others and verily
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become his foe, takes away the merits of others. As regards myself, I never answer I when another speaks ill of me. If assailed, I always forgive the assault. The righteous are of opinion that forgiveness and truth and sincerity and compassion are the foremost (of all virtues). Truth is the arcanum of the Vedas. The arcanum of Truth is self-restraint. The arcanum of self-restraint is Emancipation. This is the teaching of all the scriptures. I regard that person to be Brahmana and Muni who subjugates the rising impulse of speech, the impulse of wrath appearing in the mind, the impulse of thirst (after unworthy things), and the impulses of the stomach and the organ of pleasure. One who does not yield to wrath is superior to one who does. One who practises renunciation is superior to one who does not. One who possesses the virtues of manhood is superior to one who has them not. One who is endued with knowledge is superior to one who is destitute of it. Assailed with harsh speeches one should not assail in return. Indeed, one who, under such circumstances, renounces wrath, succeeds in burning the assailant and taking away all his merits. 1 That person who when assailed with harsh speeches does not utter a harsh word in reply, who when praised does not utter what is agreeable to him that praises, who is endued with such fortitude as not to strike in return when struck and not to even wish evil to the striker, finds his companionship always coveted by the gods. He that is sinful should be forgiven as if he were righteous, by one that is insulted, struck, and calumniated. By acting in this way one attains to success. Though all my objects have been fulfilled, yet I always wait reverentially on those that are righteous. I have no thirst. My wrath hath been suppressed. Seduced by covetousness I do not fall away from the path of righteousness. I do not also approach any one (with solicitations) for wealth. 2 If cursed, I do not curse in return. I know that self-restraint is the door of immortality. I disclose unto you a great mystery. There is no status that is superior to that of humanity. Freed from sin like the Moon from murky clouds, the man of wisdom, shining in resplendence, attains to success by patiently waiting for his time. A person of restrained soul, who becomes the object of adoration with all by becoming the foremost of the supporting pillars of the universe, and towards whom only agreeable words are spoken by all, attains to the companionship of the deities. Revilers never come forward to speak of the merits of a person as they speak of his demerits. That person whose speech and mind are properly restrained and always devoted to the Supreme, succeeds in attaining to the fruits of the Vedas, Penances, and Renunciation. The man of wisdom should never revile (in return) those that are destitute of merit, by uttering their dispraise and by insults. He should not extol others (being extolled by them) and should never injure themselves. The man endued with wisdom and learning regards revilement as nectar. Reviled, he sleeps without anxiety. The reviler, on the other hand, meets with destruction. The sacrifices that one performs in
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anger, the gifts one makes in anger, the penances one undergoes in anger, and the offerings and libations one makes to the sacred fire in anger, are such that their merits are robbed by Yama. The toil of an angry man becomes entirely fruitless. Ye foremost of immortals, that person is said to be conversant with righteousness whose four doors, viz., the organ of pleasure, the stomach, the two arms, and speech, are well-restrained. That person who, always practising truth and self-restraint and sincerity and compassion and patience and renunciation, becomes devoted to the study of the Vedas, does not covet what belongs to others, and pursues what is good with a singleness of purpose, succeeds in attaining to heaven. Like a calf sucking all the four teats of its dam's udders, one should devote oneself to the practice of all these virtues. I do not know whether anything exists that is more sacred than Truth. Having roved among both human beings and the deities, I declare it that Truth is the only means for reaching heaven even as a ship is the only means for crossing the ocean. A person becomes like those with whom he dwells, and like those whom he reverences, and like to what he wishes to be. If a person waits with reverence on him who is good or him who is otherwise, if he waits with reverence on a sage possessed of ascetic merit or on a thief, passes under his way and catches his hue like a piece of cloth catching the dye in which it is steeped. The deities always converse with those that are possessed of wisdom and goodness. They, therefore, never entertain the wish for even seeing the enjoyments in which men take pleasure. The person who knows that all objects of enjoyment (which human beings cherish) are characterised by vicissitudes, has few rivals, and is superior to the very Moon and the Wind. 1 When the Purusha that dwells in one's heart is unstained, and walks in the path of the righteous, the gods take a pleasure in him. The gods from a distance cast off those that are always devoted to the gratification of their organs of pleasure and the stomach, that are addicted to thieving, and that always indulge in harsh speeches, even if they expiate their offences by performing the proper rites. The gods are never pleased with one of mean soul, with one who observes no restrictions in the matter of food, and with one who is of sinful deeds. On the other hand, the gods associate with those men that are observant of the vow of truth, that are grateful, and that are engaged in the practice of righteousness. Silence is better than speech. To speak the truth is better than silence. Again to speak truth that is connected with righteousness is better than to speak the truth. To speak that which, besides being true and righteous, is agreeable, is better than to speak truth connected with righteousness.'
"The Sadhyas said, 'By what is this world covered? For what reason does
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one fail to shine? For what cause do people cast off their friends? For what reason do people fail to attain to heaven?'
"The Swan said, 'The world is enveloped by (the darkness of) Ignorance. Men fail to shine in consequence of malice. People cast off friends, induced by covetousness. Men fail to attain to heaven in consequence of attachment.'
"The Sadhyas said, 'Who alone among the Brahmanas is always happy? Who alone amongst them can observe the vow of silence though dwelling in the midst of many? Who alone amongst them, though weak, is still regarded as strong? And who alone amongst them does not quarrel?'
"The Swan said, 'He alone amongst the Brahmanas that is possessed of wisdom is always happy. He alone amongst the Brahmanas that is possessed of wisdom succeeds in observing the vow of silence, though dwelling in the midst of many. He alone amongst the Brahmanas who is possessed of wisdom, though actually weak, is regarded as strong. He alone amongst them that has wisdom succeeds in avoiding quarrel.' 1
"The Sadhyas said, 'in what consists the divinity of the Brahmanas? In what their purity? In what their impurity? And in what their status of humanity?'
"The Swan said, 'In the study of the Vedas is the divinity of the Brahmanas. In their vows and observances is their purity. In obloquy is their impurity. In death is their humanity.' 2
"Bhishma continued, 'Thus have I recited to thee excellent narrative of the discourse between the Sadhyas (and the Swan). The body (both gross and subtile) is the origin of acts, and existence or Jiva is truth.'

 

 

Book 12
Chapter 301

 

 

 

1 [yā]
      pādāv adhyātmam ity āhur brāhmaṇās tattvadarśinaḥ
      gantavyam adhibhūtaṃ ca viṣṇus tatrādhidaivatam
  2 pāyur adhyātmam ity āhur yathātattvārtha darśinaḥ
      visargam adhibhūtaṃ ca mitras tatrādhidaivatam
  3 upastho 'dhyātmam ity āhur yathāyoganidarśanam
      adhibhūtaṃ tathānando daivataṃ ca prajāpatiḥ
  4 hastāv adhyātmam ity āhur yathā sāṃkhyanidarśanam
      kartavyam adhibhūtaṃ tu indras tatrādhidaivatam
  5 vāg adhyātmam iti prāhur yathā śrutinidarśanam
      vaktavyam adhibhūtaṃ tu vahnis tatrādhidaivatam
  6 cakṣur adhyātmam ity āhur yathā śrutinidarśanam
      rūpam atrādhibhūtaṃ tu sūryas tatrādhidaivatam
  7 śrotram adhyātmam ity āhur yathā śrutinidarśanam
      śabdas tatrādhibhūtaṃ tu diśas tatrādhidaivatam
  8 jihvām adhyātmam ity āhur yathātattvanidarśanam
      rasa evādhibhūtaṃ tu āpas tatrādhidaivatam
  9 ghrāṇam adhyātmam ity āhur yathā śrutinidarśanam
      gandha evādhibhūtaṃ tu pṛthivī cādhidaivatam
  10 tvag adhyātmam iti prāhus tattvabuddhiviśāradāḥ
     sparśa evādhibhūtaṃ tu pavanaś cādhidaivatam
 11 mano 'dhyātmam iti prāhur yathā śrutinidarśanam
     mantavyam adhibhūtaṃ tu candramāś cādhidaivatam
 12 ahaṃkārikam adhyātmam āhus tattvanidarśanam
     abhimāno 'dhibūtaṃ tu bhavas tatrādhidaivatam
 13 buddhir adhyātmam ity āhur yathā veda nidarśanam
     boddhavyam adhibhūtaṃ tu kṣetrajño 'trādhidaivatam
 14 eṣā te vyaktato rājan vibhūtir anuvarṇitā
     ādau madhye tathā cānte yathātattvena tattvavit
 15 prakṛtir guṇān vikurute svacchandenātma kāmyayā
     krīdārthaṃ tu mahārāja śataśo 'tha sahasraśaḥ
 16 yathā dīpasahasrāṇi dīpān marthāy prakurvate
     prakṛtis tathā vikurute puruṣasya guṇān bahūn
 17 sattvam ānanda udrekaḥ prītiḥ prākāśyam eva ca
     sukhaṃ śuddhitvam ārogyaṃ saṃtoṣaḥ śraddadhānatā
 18 akārpaṇyam asaṃrambhaḥ kṣamā dhṛtir ahiṃsatā
     samatā satyam ānṛṇyaṃ mārdavaṃ hrīr acāpalam
 19 śaucam ārjavam ācāram alaulyaṃ hṛdya saṃbhramaḥ
     iṣṭāniṣṭa viyogānāṃ kṛtānām avikatthanam
 20 dānena cānugrahaṇam aspṛhārthe parārthatā
     sarvabhūtadayā caiva sattvasyaite guṇāḥ smṛtāḥ
 21 rajoguṇānāṃ saṃghāto rūpam aiśvaryavigrahe
     atyāśitvam akāruṇyaṃ sukhaduḥkhopasevanam
 22 parāpavādeṣu ratir vivādānāṃ ca sevanam
     ahaṃkāras tv asatkāraś caintā vairopasevanam
 23 paritāpo 'paharaṇaṃ hrīnāśo 'nārjavaṃ tathā
     bhedaḥ paruṣatā caiva kāmakrodhau madas tathā
     darpo dveṣo 'tivādaś ca ete proktā rajoguṇāḥ
 24 tāmasānāṃ tu saṃghātaṃ pravakṣyāmy upadhāryatām
     moho 'prakāśas tāmisram andhatāmisra saṃjñitam
 25 maraṇaṃ cāndhatāmisraṃ tāmisraṃ krodha ucyate
     tamaso lakṣaṇānīha bhakṣāṇām abhirocanam
 26 bhojanānān aparyāptis tathā peyeṣv atṛptatā
     gandhavāso vihāreṣu śayaneṣv āsaneṣu ca
 27 divā svapne vivāde ca pramādeṣu ca vai ratiḥ
     nṛtyavāditragītānām ajñānāc chraddadhānatā
     dveṣo dharmaviśeṣāṇām ete vai tāmasā guṇāḥ

 

SECTION CCCI

"Yudhishthira said, 'It behoveth thee to explain to me, O sire, what the difference is between the Sankhya and the Yoga system of philosophy. O foremost one of Kuru's race, everything is known to thee, O thou that art conversant with all duties!'
"Bhishma said, 'The followers of Sankhya praise the Sankhya system and those regenerate persons that are Yogins praise the Yoga system. For establishing the superiority of their respective systems, each calls his own system to be the better. Men of wisdom devoted to Yoga assign proper and very good reasons, O crusher of foes, for showing that one that does not believe in the existence of God cannot attain to Emancipation. Those regenerate
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persons, again, that are believers in the Sankhya doctrines advance good reasons for showing that one, by acquiring true knowledge of all ends, becomes dissociated from all worldly objects, and, after departing from this body, it is plain, becomes emancipated and that it cannot be otherwise. Men of great wisdom have thus expounded the Sankhya philosophy of Emancipation. When reasons are thus balanced on both sides, those that are assigned on that side which one is otherwise inclined to adopt as one's own, should be accepted. Indeed, those words that are said on that side should be regarded as beneficial. Good men may be found on both sides. Persons like thee may adopt either opinion. The evidences of Yoga are addressed to the direct ken of the senses; those of Sankhya are based on the scriptures. Both systems of philosophy are approved by me, O Yudhishthira. Both those systems of science, O king, have my concurrence and are concurred in by those that are good and wise. If practised duly according to the instructions laid down, both would, O king, cause a person to attain to the highest end. In both systems purity is equally recommended as also compassion towards all creatures, O sinless one. In both, again, the observance of vows has been equally laid down. Only the scriptures that point out their paths are different.'
"Yudhishthira said, 'If the vows, the purity, the compassion, and the fruits thereof recommended in both systems be the same, tell me, O grandsire, for what reason then are not their scriptures (in respect of the paths recommended) the same?'
"Bhishma said, 'By casting off, through the aid of Yoga, these five faults, viz., attachment, heedlessness, affection, lust, and wrath, one attains to Emancipation. As large fishes, breaking through the pet, pass into their own element (for ranging in felicity), after the same manner, Yogins (breaking through lust and wrath, etc.) become cleansed of all sins and attain to the felicity of Emancipation. As powerful animals, breaking through the nets in which hunters enmesh them, escape into the felicity of freedom, after the same manner, Yogins, freed from all bonds, attain to the sinless path that leads to Emancipation. Truly, O king, breaking through the bonds born of cupidity, Yogins, endued with strength, attain to the sinless and auspicious and high path of Emancipation. Feeble animals, O monarch, entangled in nets, are without doubt, destroyed. Even such is the case with persons destitute of the puissance of Yoga. As weak fishes, O son of Kunti, fallen into the net, become entangled in it, even so, O monarch, men destitute of the puissance of Yoga, encounter destruction (amid the bonds of the world). As birds, O chastiser of foes, when entangled in the fine nets of fowlers (if weak) meet with their ruin but if endued with strength effect their escape, after the same manner does it happen with Yogins, O chastiser of foes. Bound by the bonds of action, they that are weak meet with destruction, while they that are possessed of strength break through them. A small and weak fire, O king, becomes extinguished when large logs of timber are placed upon it. Even so the Yogin that is weak, O king, meets with ruin (when brought in contact with the world and its attachments). The same fire, however, O monarch, when it becomes strong, would (without being extinguished) burn with the aid of the
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wind, the whole Earth. After the same manner, the Yogin, when grown in strength, burning with energy, and possessed of might, is capable of scorching the entire Universe like the Sun that rises at the time of 'the universal dissolution. As a weak man, O king, is swept away by a current, even so is a weak Yogin helplessly carried away by objects of the senses. An elephant withstands a mighty current. After the same manner, a Yogin, having acquired Yoga-puissance, withstands all objects of the senses. Independent of all things, Yogins, endued with Yoga-puissance and invested with lordship, enter into (the hearts of) the very lords of creation, the Rishis, the deities, and the great Beings in the universe. Neither Yama, nor the Destroyer, nor Death himself of terrible prowess, when angry, ever succeeds in prevailing over the Yogin, O king, who is possessed of immeasurable energy. The Yogin, acquiring Yoga-puissance, can create thousands of bodies and with them wander over the earth. Some amongst them enjoy objects of the senses and then once more set themselves to the practice of the austerest penances, and once again, like the Sun (withdrawing his rays), withdraw themselves from such penances. 1 The Yogin, who is possessed of strength and whom bonds bind not, certainly succeeds in attaining to Emancipation. I have now discoursed to thee, O monarch, on all these powers of Yoga. I shall once more tell thee what the subtile powers of Yoga are with their indications. Rear, O chief of Bharata's race, the subtile indications of the Dharana and the Samadhi of the Soul (such as Yoga brings about). 2 As a bowman who is heedful and attentive succeeds in striking the aim, even so the Yogin. with absorbed soul, without doubt, attains to Emancipation. As a man fixing his mind on a vessel full of some liquid (placed on his head) heedfully ascends a flight of steps, even so the Yogin, fixed and absorbed in his soul, cleanses it and makes it as effulgent as the Sun. As a boat, O son of Kunti, that is tossed on the bosom of the sea is very soon taken by a heedful boatman to the other shore, even so the man of knowledge by fixing his soul in Samadhi, attains to Emancipation, which is so difficult to acquire, after casting off his body, O monarch. As a heedful charioteer, O king, having yoked good steeds (unto his car) takes the car-warrior to the spot he wishes, even so the Yogin, O monarch, heedful in Dharana, soon attains to the highest spot (viz., Emancipation) like a shaft let off from the bow reaching the object aimed at. The Yogin who stays immovably after having entered his self into the soul, destroys his sins and obtains that indestructible spot which is the possession of those that are righteous. That Yogin who, heedfully observant of high vows, properly unites O king, his Jiva-soul with the subtile Soul in the navel, the throat, the head, the heart, the chest, the sides, the eye, the ear, and the nose, burns all his acts good and bad of even mountain-like proportions, and having recourse to excellent Yoga, attains to Emancipation.'
"Yudhishthira said, 'It behoveth thee to tell me, O grandsire, what the kinds
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of diet are by taking which, and what the things are by conquering which, the Yogin, O Bharata, acquires Yoga-puissance.'
"Bhishma continued, 'Engaged, O Bharata, in subsisting upon broken grains of rice and sodden cakes of sesame, and abstaining from oil and butter, the Yogin acquires Yoga-puissance. By subsisting for a long time on powdered barley unmixed with any liquid substance, and by confining himself to only one meal a day, the Yogin, of cleansed soul, acquires Yoga-puissance. By drinking only water mixed with milk, first only once during the day, then once during a fortnight, then once during a month, then once during three months, and then once during a whole year, the Yogin acquires Yoga-puissance. By abstaining entirely from meat, O king, the Yogin of cleansed soul acquires puissance. 1 By subjugating lust, and wrath, and heat, and cold and rain, and fear, and grief, and the breath, and all sounds that are agreeable to men, and objects of the senses, and the uneasiness, so difficult to conquer, that is born of abstention from sexual congress, and thirst that is so terrible, O king, and the pleasures of touch, and sleep, and procrastination that is almost unconquerable, O best of kings, high-souled Yogins, divested of attachments, and possessed of great wisdom, aided by their understandings, and equipped with wealth of contemplation and study, cause the subtile soul to stand confessed in all its glory. This high (Yoga) path of learned Brahmanas is exceedingly difficult to tread. No one can walk along this path with ease. That path is like a terrible forest which abounds with innumerable snakes and crawling vermin, with (concealed) pits occurring every where, without water for slaking one's thirst, and full of thorns, and inaccessible on that account. Indeed, the path of Yoga is like a road along which no edibles occur, which runs through a desert having all its trees burnt down in a conflagration, and which has been rendered unsafe by being infested with bands of robbers. Very few young men can pass safely through it (for reaching the goal). Like unto a path of this nature, few Brahmanas can tread alone the Yoga-path with ease and comfort. That man who, having betaken himself to this path, ceases to go forward (but turns back after having made some progress), is regarded as guilty of many faults. Men of cleansed souls, O lord of Earth, can stay with ease upon Yoga-contemplation which is like the sharp edge of a razor. Persons of uncleansed souls, however, cannot stay on it. When Yoga-contemplation becomes disturbed or otherwise obstructed, it can never lead the Yogin to an auspicious end even as a vessel that is without a captain cannot take the passengers to the other shore. That man, O son of Kunti, who practises Yoga-contemplation according to due rites, succeeds in casting off both birth and death, and happiness and sorrow. All this that I have told thee has been stated in the diverse treatises bearing upon Yoga. The highest fruits of Yoga are seen in persons of the regenerate order. That highest fruit
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is identification with Brahma. The high-souled Yogin, possessed of greatness, can enter into and come out of, at his will, Brahma himself who is the lord of all deities, and the boon-giving Vishnu, and Bhava, and Dharma, and the six-faced Kartikeya, and the (spiritual) sons of Brahmana, the quality of Darkness that is productive of much pain, and that of Passion, and that of Sattwa which is pure, and Prakriti which is the highest, and the goddess Siddhi who is the spouse of Varuna, and all kinds of energy, and all enduring patience, and the bright lord of stars in the firmament with the stars twinkling all around, and the Viswas. and the (great) snakes, and the Pitris, and all the mountains and hills, and the great and terrible oceans, and all the rivers, and the rain-charged clouds, and serpents, and trees, and Yakshas, and the cardinal and subsidiary points of the compass, and the Gandharvas, and all male persons and all female ones also. This discourse, O king, that is connected with the Supreme Being of mighty energy should be regarded as auspicious. The Yogin has Narayana for his soul. Prevailing over all things (through his contemplation of the Supreme deity), the high-souled Yogin is capable of creating all things.'"

The end of the Santi Parva , Part two of three.

 

 

Book 12
Chapter 302

 

 

 

 

1 [yā]
      ete pradhānasya guṇās trayaḥ puruṣasattama
      kṛtsnasya caiva jagatas tiṣṭhanty anapagāḥ sadā
  2 śatadhā sahasradhā caiva tathā śatasahasradhā
      kotiśaś ca karoty eṣa pratyagātmānam ātmanā
  3 sāttvikasyottamaṃ sthānaṃ rājasasyeha madhyamam
      tāmasasyādhamaṃ sthānaṃ prāhur adhyātmacintakāḥ
  4 kelaveneha puṇyena gatim ūrdhvām avāpnuyāt
      puṇyapāpen amānuṣyam adharmeṇāpy adho gatim
  5 dvandvam eṣāṃ trayāṇāṃ tu saṃnipātaṃ ca tattvataḥ
      sattvasya rajasaś caiva tamasaś ca śṛṇuṣva me
  6 sattvasya tu rajo dṛṣṭaṃ rajasaś ca tamas tathā
      tamasaś ca tathā sattvaṃ sattvasyāvyaktam eva ca
  7 avyaktasattvasaṃyukto devalokam avāpnuyāt
      rajaḥ sattvasamāyukto manuṣyeṣūpapadyate
  8 rajas tamo bhyāṃ saṃyuktas tiryagyoniṣu jāyate
      rajas tāmasasattvaiś ca yukto mānuṣyam āpnuyāt
  9 puṇyapāpaviyuktānāṃ sthānam āhur manīsinām
      śāsvataṃ cāvyayaṃ caiva akṣaraṃ cābhayaṃ ca yat
  10 jñānināṃ saṃbhavaṃ śreṣṭhaṃ sthānam avraṇam acyutam
     atīndriyam abīlaṃ ca janmamṛtyutamo nudam
 11 avyaktasthaṃ paraṃ yat tat pṛṣṭhas te 'haṃ narādhipa
     sa eṣa prakṛtiṣṭho hi tasthur ity abhidhīyate
 12 acetanaś caiṣa mataḥ prakṛtiṣṭhaś ca pārthiva
     etenādhiṣṭhitaś caiva sṛjate saṃharaty api
 13 [janaka]
     anādinidhanāv etāv ubhāv eva mahāmune
     amūrtimantāv acalāv aprakampyau ca nirvranau
 14 agrāhyāv ṛṣiśārdūla katham eko hy acetanaḥ
     cetanāvāṃs tathā caikaḥ kṣetrajña iti bhāsitaḥ
 15 tvaṃ hi viprendra kārtsnyena mokṣadharmam upāsase
     sākalyaṃ mokṣadharmasya śrotum icchāmi tattvataḥ
 16 astitvaṃ kevalatvaṃ ca vinā bhāvaṃ tathaiva ca
     tathaivotkramaṇa sthānaṃ dehino 'pi viyujyataḥ
 17 kālena yaddhi prāpnoti sthānaṃ tad brūhi me dvija
     sāṃkhyajñānaṃ ca tattvena pṛtha yogaṃ tathaiva ca
 18 ariṣṭāni ca tattvena vaktum arhasi sattama
     viditaṃ sarvam etat te pānāv āmalakaṃ yathā

 

THE MAHABHARATA

SANTI PARVA PART III

SECTION CCCII

YUDHISHTHIRA SAID, 'O king thou hast duly propounded unto me, in the way in which it should be, the path of Yoga which is approved by the wise, after the manner of a loving preceptor unto his pupil. I ask now about the principles of the Sankhya philosophy. Do thou discourse to me on those principles in their entirety. Whatever knowledge exists in the three worlds is known to thee!'
"Bhishma said, 'Listen now to what the subtile principles are of the followers of the Sankhya doctrine have been established by all the great and puissant Yatis having Kapila their first. In that doctrine O chief of men, no errors are discoverable. Many, indeed, are its merits. In fact, there is no fault in it. Comprehending with the aid of knowledge that all objects exist with faults, indeed, understanding that the objects--so difficult to cast off--with which human beings and Pisachas and Rakshasas and Yakshas and snakes and Gandharvas and pitris and those that are wandering in the intermediate orders of beings (such as birds and animals) and great birds (such as Garuda and others) and the Maruts and royal sages and regenerate sages and Asuras and Viswedevas and the celestial Rishis and Yogins invested with supreme puissance and the Prajapatis and Brahman himself are engaged, and understanding truly what the highest limit is of one's period of existence in this world, and apprehending also the great truth. O foremost of eloquent men, about what is called felicity here, having a clear knowledge of what the sorrows are that overtake when the hour comes all those that are concerned with (transitory) objects and knowing full well the sorrows of those that have fallen into the intermediate orders of being and of those that have sunk into hell, perceiving all the merits and all the faults of heaven, O Bharta, and all the demerits that attach to the declarations of the Vedas and all the excellencies that are connected with them recognising the faults and merits of the Yoga and the Sankhya systems of philosophy, realizing also that the quality of Sattwa has ten properties, that of Rajas has nine, and that of Tamas has eight, that the Understanding has seven properties, the Mind has six, and Space has five, and once more conceiving that the Understanding has four properties and Tamas has three, and the Rajas has two and Sattwa has, one, and truly apprehending the path that is followed by all objects when destruction overtakes
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them and what the course is of self knowledge, the Sankhyas, possessed of knowledge and experience and exalted by their perceptions of causes, and acquiring thorough auspiciousness, attain to the felicity of Emancipation like the rays of the Sun, or the Wind taking refuge in Space. 1 Vision is attached to form; the sense of scent to smell, the ear to sound, the tongue to juices, and the skin (or body) to touch. The wind has for its refuge Space. Stupefaction has Tamas (Darkness) for its refuge. Cupidity has the objects of the senses for its refuge. Vishnu is attached to (the organs of) motion. Sakra is attached to (the organs of) strength. The deity of fire is attached to the stomach, Earth is attached to the Waters. The Waters have Heat (or fire) for their refuge. Heat attaches itself to the Wind; and the wind has Space for its refuge; and Space has Mahat for its refuge, and Mahat has the Understanding for its foundation. The Understanding has its refuge in Tamas; Tamas has Rajas for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to the Soul. The soul has the glorious and puissant Narayana for its refuge. That glorious deity has Emancipation for his refuge. Emancipation is independent of all refuge. Knowing that this body, that is endued with six and ten possessions, is the result of the quality of Sattwa, understanding fully the nature of the physical organism and the character of the Chetana that dwells within it, recognising the one existent Being that live in the body viz., the Soul, which stands aloof from every concern of the body and in which no sin can attach, realising the nature of that second object, viz.; the acts of persons attached to the objects of the senses, understanding also the character of the senses and the sensual objects which have their refuge in the Soul, appreciating the difficulty of Emancipation and the scriptures that bear upon it knowing fully the nature of the vital breaths called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz., the one going downward and the other moving upward indeed, knowing those seven breaths ordained to accomplish seven different functions, ascertaining the nature of the
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[paragraph continues] Prajapatis and the Rishis and the high paths, many in number, of virtue or righteousness, and the seven Rishis and the innumerable royal Rishis, O scorcher of foes, and the great celestial Rishis and the other regenerate Rishis endued with the effulgence of the Sun, beholding all these falling away from their puissance in course of many long ages, O monarch, hearing of the destruction of even of all the mighty beings in the universe, understanding also the inauspicious end that is attained, O king, by creatures of sinful acts, and the miseries endured by those that fall into the river Vaitarani in the realms of Yama, and the inauspicious wanderings of creatures through diverse wombs, and the character of their residence in the unholy uterus in the midst of blood and water and phlegm and urine and faeces, all of foul smell, and then in bodies that result from the union of blood and the vital seed, of marrow and sinews, abounding with hundreds of nerves and arteries and forming an impure mansion of nine doors, comprehending also what is for his own good what those divers combinations are which are productive of good beholding the abominable conduct of creatures whose natures are characterised by Darkness or Passion or Goodness, O chief of Bharata's race--conduct that is reprehended, in view of its incapacity to acquire Emancipation, by the followers of the Sankhya doctrine who are fully conversant with the Soul, beholding the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the sad separation of all united objects and the diabolical behaviour of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, marking the little attachment creatures have to the quality of Sattwa in consequence of their being overwhelmed by wrath and stupefaction, beholding also only one among thousands of human beings resolved to struggle after the acquisition of Emancipation, understanding the difficulty of attaining to Emancipation according to what is stated in the scriptures, seeing the marked solicitude that creatures manifest for all unattained objects and their comparative indifference to all objects that have been attained marking the wickedness that results from all objects of the senses O king and the repulsive bodies, O son of Kunti, of persons reft of life, and the residence, always fraught with grief, of human beings, O Bharata, in houses (in the midst of spouses and children), knowing the end of those terrible and fallen men who become guilty of slaying Brahmanas, and of those wicked Brahmanas that are addicted to the drinking of alcoholic stimulants, and the equally sad end of those that become criminally attached to the spouses of their preceptors, and of those men, O Yudhishthira, that do not properly reverence their mothers, as also of those that have no reverence and worship to offer to the deities, understanding also, with the help of that knowledge (which their philosophy imparts), the end that of all perpetrators of wicked acts, and the diverse ends that overtake those who have taken birth among the intermediate orders, ascertaining the diverse declarations of the Vedas, the
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courses of seasons, the fading of years, of months, of fortnights, and of days, beholding directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the diminution of wealth and its increase once more, and the separation of united objects, the lapse of Yugas, the destruction of mountains, the drying up of rivers, the deterioration of (the purity of) the several orders and the end also of that deterioration occurring repeatedly, beholding the birth, decrepitude, death, and sorrows of creatures, knowing truly the faults attaching to the body and the sorrows to which human beings are subject, and the vicissitudes to which the bodies of creatures are subject, and understanding all the faults that attach to their own souls, and also all the inauspicious faults that attach to their own bodies (the followers of the Sankhya philosophy succeed in attaining to Emancipation).
"Yudhishthira said, 'O thou of immeasurable energy, what are those faults that thou seest attaching to one's body? It behoveth thee to ex-pound this doubt to me fully and truly'?
"Bhishma said, 'Listen, O slayer of foes! The Sankhyas or followers of Kapila, who are conversant with all paths and endued with wisdom, say that there are five faults, O puissant one, in the human body. They are Desire and Wrath and Fear and Sleep and Breath. These faults are seen in the bodies of all embodied creatures. Those that are endued with wisdom cut the root of wrath with the aid of Forgiveness. Desire is cut off by casting off all purposes. By cultivation of the quality of Goodness (Sattwa) sleep is conquered, and Fear is conquered by cultivating Heedfulness. Breath is conquered by abstemiousness of diet O king. Truly understanding gunas by the aid of hundreds of gunas, hundreds of faults, and diverse causes by hundreds of causes, ascertaining that the world is like the froth of water, enveloped by hundreds of illusions flowing from Vishnu, like a painted edifice, and as unsubstantial as a reed, beholding it to be (as terrible as) a dark pit, or as unreal as bubbles of water, for the years that compose its age are as shortlived (compared to the duration of eternity) as bubbles, seeing it exposed to immediate destruction, bereft of happiness, having certain ruin for its end and from which it can never escape, sunk in Rajas and Tamas, and utterly helpless like an elephant sunk in mire,--noting all this--the Sankhyas, O king, endued with great wisdom, casting off all affections arising from one's relation towards one's children, by the aid, O king, of that extensive and all-embracing knowledge which their system advocates and cutting off quickly, with the weapon of knowledge and the bludgeon of penances, O Bharata, all inauspicious scents born of Rajas and all scents of a like nature arising from Tamas and all auspicious scents arising from Sattwa and all pleasures of the touch (and of the other senses) born of the same three qualities and inhering to the body, indeed, O Bharata, aided by the Yoga of knowledge, these Yatis crowned with success,--cross the Ocean of life. That Ocean, so terrible has sorrow for its waters. Anxiety and grief constitute its deep lakes. Disease and death are its gigantic alligators.
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[paragraph continues] The great fears that strike the heart at every step are its huge snakes. The deeds inspired by Tamas are its tortoises. Those inspired by Rajas are its fishes. Wisdom constitutes the raft for crossing it. The affections entertained for objects of the senses are its mire. Decrepitude constitutes its region of grief and trouble. 1 Knowledge, O chastiser of foes, is its island. Acts constitute its great depth. Truth is its shores. Pious observances constitute the verdant weeds floating on its bosom. 2 Envy constitutes its rapid and mighty current. The diverse sentiments of the heart constitute its mines. The diverse kinds of gratification are its valuable gems. Grief and fever are its winds. Misery and thirst are its mighty eddies. Painful and fatal diseases are its huge elephants. The assemblage of bones are its flights of steps, and phlegm is its froth. Gifts are its pearl-banks. The lakes of blood are its corals. Loud laughter constitutes its roars. Diverse sciences are its impassability. Tears are its brine. Renunciation of company constitutes the high refuge (of those that seek to cross it). Children and spouses are its unnumbered leeches. Friends and kinsmen are the cities and towns on its shores. Abstention from injury, and Truth, are its boundary line. Death is its storm-wave. The knowledge of Vedanta is its island (capable of affording refuge to those that are tossed upon its waters). Acts of compassion towards all creatures constitute its life-buoys, 3 and Emancipation is the priceless commodity offered to those voyaging on its waters in search of merchandise. Like its substantive prototype with its equine head disgorging flames of fire, this ocean too has its fiery terrors. Having transcended the liability, that is so difficult to transcend, of dwelling within the gross body, the Sankhyas enter into pure space. 4 Surya then bears, with his rays, those righteous men that are practicers of the Sankhya doctrines. Like the fibres of the lotus-stalk conveying water to the flower into which they all converge. Surya, drinking all things from the universe, conveys them unto those good and wise men. 5 There attachments
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all destroyed, possessed of energy, endued with wealth of penances, and crowned with success, these Yatis, O Bharata, are born by that wind which is subtile, cooling, fragrant, and delicious to the touch, O Bharata! In fact, that wind which is the best of the seven winds, and which blows in regions of great felicity, conveys them, O son of Kunti, to that which is the highest end in space. 1 Then space into which they are carried, O monarch, conveys them to the highest end of Rajas. 2 Rajas then bear them to the highest end of Sattwa. Sattwa then bears them, O thou of pure soul, to the Supreme and puissant Narayana. The puissant and pure-souled Narayana at last, through himself, bears them to the Supreme Soul. Having reached the Supreme Soul, those stainless persons who have (by that time) become the body of (what is called). That attain to immortality, and they have never afterwards to return from that position. O King! That is the highest end, O son of Pritha, which is attained by those high-souled men who have transcended the influence of all pairs of opposites.'"
Yudhishthira said, 'O sinless one, have those persons of firm vows after they have attained to that excellent position which is fraught with puissance and felicity, any recollection of their lives including birth and death? It behoveth thee to tell me properly what the truth is in respect, O thou of Kuru's race. I do not think it proper to question any one else than thee! Observing the scriptures bearing upon Emancipation, I find this great fault in the subject (for certain scriptures on the topic declare that consciousness disappears in the emancipate state, while other scriptures declare the very reverse of this). If, having attained to this high state, the Yatis continue to live in consciousness, it would seem. O king, that the religion of Pravritti is superior. If, again, consciousness disappears from the emancipate state and one who has become emancipate only resembles a person sunk in dreamless slumber, then nothing can be more improper than to say that there is really no consciousness in Emancipation (for of all that happens in dreamless slumber is that one's consciousness is temporarily overshadowed and suspended, but never lost, for it returns when one awakes from that slumber).' 3
"Bhishma said, 'However difficult it may be to answer it, the question which thou hast asked, O son, is proper. Verily, the question is of such a kind that even they that are possessed of great learning become stupefied in answering it, O chief of Bharata's race. For all that, hear what the truth is as expounded by me. The high-souled followers of Kapila have set their high understandings on this point. The senses of knowledge, O King, planted in the bodies of embodied creatures, are employed in their
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respective functions of perception. They are the instruments of the Soul, for it is through them that subtile Being perceives. 1 Disunited with the Soul, the senses are like lumps of wood, and are without doubt, destroyed (in respect of the functions they serve) like the froth that is seen on the bosom of the ocean. 2 When the embodied creature, O scorcher of foes, sinks into sleep along with his senses, the subtile Soul then roves among all subjects like the wind through space. 3 The subtile Soul, during slumber, continues to see (all forms) and touch all objects of touch, O king, and taken in other perceptions, as well as when it is awake. In consequence of their inability to act without their director, the senses, during sleep, all become extinguished in their respective places (and lose their powers) like snakes deprived of poison. 4 At such times, the subtile Soul, repairing into the respective place of all the senses, without doubt, discharges all their functions. 5 All the qualities of Sattwa, all the attributes of the Under-standing, O Bharata, as also those of Mind, and space, and Wind, O thou of righteous soul, and all the attributes of liquid substances, of Water, O Partha, and Of Earth,--these senses with these qualities,--O Yudhishthira, which inhere to Jiva-souls, are along with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma. Acts also, good and bad, overwhelm that Jiva-soul. Like disciples waiting upon their preceptor with reverence, the senses too wait upon the Jiva-soul transcends Prakriti, it attains to Brahma that is without change, that is highest, that is Narayana, that is beyond all pairs of opposites, and that transcends Prakriti. Freed from both merit and demerit, the Jiva-soul entering the Supreme Soul which is divested of all attributes, and which is the home of all auspiciousness, does not return thence, O Bharata. What remains, O son, is the mind with the senses, O Bharata. These have to come back once more at the appointed season for doing the bidding
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of their great master. 1 Soon after, O son of Kunti, (when this body is cast off) the Yati striving after Emancipation, endued as he is with knowledge and desirous as he is of Guna, succeeds in attaining to that Peace of Emancipation which is his who becomes bodiless. 2  3 The Sankhyas, O king, are endued with great wisdom. They succeed in attaining to the highest end by means of this kind of knowledge. There is no knowledge that is equal to this. Do not yield to any kind of doubt. The knowledge which is described in the system of the Sankhyas is regarded as the highest. That knowledge is immutable and is eternally fixed. It is eternal Brahma in fulness. It has no beginning, middle and end. It transcends all pairs of opposites. It is the cause of the creation of the universe. It stands in fulness. It is without deterioration of any kind. It is uniform, and everlasting. Thus are its praises sung by the wise. From it flow creation and destruction and all modifications. The great Rishis speak of it and applaud it in the scriptures. All learned Brahmanas and all righteous men regard it as flowing from Brahma, Supreme, Divine, Infinite, Immutable, and Undeteriorating. All Brahmanas again that are attached to objects of the senses adore and applaud it by ascribing to it attributes that belong to illusion. 4 The same is the view of Yogins well observant of penances and meditation and of Sankhyas of immeasureable insight. The Srutis declare, O son of Kunti, that the Sankhya form of philosophy is the form of that Formless one. The cognitions (according to that philosophy) have, O chief of Bharata's race, been said to be the knowledge of Brahma. 5
"There are two kinds of creatures on Earth, O lord of Earth, viz., mobile and immobile. Of these that are mobile are superior, That high knowledge, O king, which exists in persons conversant with Brahma, and that which occurs in the Vedas, and that which is found in other scriptures, and that in Yoga, and that which may be seen in the diverse
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[paragraph continues] Puranas, are all, O monarch, to be found in Sankhya philosophy. 1 Whatever knowledge is seen to exist in high histories whatever knowledge occurs, O king, in the sciences appertaining to the acquisition of wealth as approved by the wise, whatever other knowledge exists in this world,--all these,--flow, O high-souled monarch, from the high knowledge that occurs among the Sankhyas. Tranquillity of soul, high puissance, all subtile knowledge of which the scriptures speak, penances of subtile force, and all kinds of felicity, O king, have all been duly ordained in the Sankhya system. Failing to acquire, O son of Pritha, that complete knowledge which is recommended by their system, the Sankhyas attain to the status of deities and pass many years in felicity. Lording it over the celestials as they will, they fall, upon the expiration of the allotted period, among learned Brahmanas and Yatis. 2 Casting off this body, those regenerate ones that follow the Sankhya system enter into the superior state of Brahma like the celestials entering into the firmament by devoting themselves wholly to that adorable system which is theirs and which is worshipped by all wise men. Those regenerate persons that are devoted to the acquisition of that knowledge which is recommended in the Sankhya system, even if they fail to attain to eminence, are never seen to fall among intermediate creatures, or to sink into the status of sinful men. That high-souled person who is fully conversant with the vast, high, ancient, ocean-like, and immeasurable Sankhya system that is pure and liberal and agreeable, becomes, O king, equal to Narayana. I have now told thee, O god among men, the truth about the Sankhya system. It is the embodiment of Narayana, of the universe as it exists from the remotest time. 3 When the time of Creation comes, He causes the Creation to start into life, and when the time comes for destruction, He swallows up everything. Having withdrawn everything into his own body he goes to sleep,--that inner Soul of the universe.'" 4

 

 

Book 12
Chapter 303

 

 

 

1 [yā]
      na śakyo nirguṇas tāta guṇī kartuṃ viśāṃ pate
      guṇavāṃś cāpy aguṇavān yathātattvaṃ nibodha me
  2 guṇair hi guṇavān eva nirguṇaś cāguṇas tathā
      prāhur evaṃ mahātmāno munayas tattvadarśinaḥ
  3 guṇasvabhāvas tv avyakto guṇān evābhivartate
      upayuṅkte ca tān eva sa caivājñaḥ svabhāvataḥ
  4 avyaktas tu na jānīte puruṣo jñaḥ svabhāvataḥ
      na mattaḥ param astīti nityam evābhimanyate
  5 anena kāraṇenaitad avyaktaṃ syād acetanam
      nityatvād akṣaratvāc ca kṣarāṇāṃ tattvato 'nyathā
  6 yadājñānena kurvīta guṇasargaṃ punaḥ punaḥ
      yadātmānaṃ na jānīte tadāvyaktam ihocyate
  7 kartṛtvāc cāpi tattvānāṃ tattvadharmī tathocyate
      kartṛtvāc caiva yonīnāṃ yonidharmā tathocyate
  8 kartṛtvāt prakṛtīnāṃ tu tathā prakṛtidharmitā
      kartṛtvāc cāpi bījānāṃ bījadharmī tathocyate
  9 guṇānāṃ prasavatvāc ca tathā prasava dharmavān
      kartṛtvāt pralayānāṃ ca tathā pralaya dharmitā
  10 bīlatvāt prakṛtitvāc ca pralayatvāt tathaiva ca
     upekṣakatvād anyatvād abhimānāc ca kevalam
 11 manyante yatayaḥ śuddhā adhyātmavigatajvarāḥ
     anityaṃ nityam avyaktam evam etad dhi śuśruma
 12 avyaktaikatvam ity āhur nānātvaṃ puruṣas tathā
     sarvabhūtadayāvantaḥ kevalaṃ jñānam āsthitāḥ
 13 anyaḥ sa puruṣo 'vyaktas tv adhruvo dhruvasaṃjñikaḥ
     yathā muñja iṣīkāyās tathaivaitad dhi jāyate
 14 anyaṃ ca maśakaṃ vidyād anyac codumbaraṃ tathā
     na codumbara saṃyogair maśakas tatra lipyate
 15 anya eva tathā matsyas tathānyad udakaṃ smṛtam
     na codakasya sparśena matsyo lipyati sarvaśaḥ
 16 anyo hy agnir ukhāpy anyā nityam evam avaihi bhoḥ
     na copalipyate so 'gnir ukhā saṃsparśanena vai
 17 puṣkaraṃ tv anyad evātra tathānyad udakaṃ smṛtam
     na codakasya sparśena lipyate tatra puṣkaram
 18 eteṣāṃ saha saṃvāsaṃ vivāsaṃ caiva nityaśaḥ
     yathātathainaṃ paśyanti na nityaṃ prākṛtā janāḥ
 19 ye tv anyathaiva paśyanti na samyak teṣu darśanam
     te vyaktaṃ nirayaṃ ghoraṃ praviśanti punaḥ punaḥ
 20 sāṃkhyadarśanam etat te parisaṃkhyātam uttamam
     evaṃ hi parisaṃkhyāya sāṃkhyāḥ kevalatāṃ gatāḥ
 21 ye tv anye tattvakuśalās teṣām etan nidarśanam
     ataḥ paraṃ pravakṣyāmi yogānām api darśanam

SECTION CCCIII

"Yudhishthira said, 'What is that which is called Undeteriorating and by attaining to which no one has to come back? What, again, is that which is called Deteriorating, and by attaining to which one has to return
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once more? O slayer of foes, I ask thee the distinction that exists, O thou of mighty arms, between the Deteriorating and the Undeteriorating ones for understanding them both truly, O delighter of the Kurus, Brahmanas conversant with the Vedas speak of thee as an Ocean of knowledge. Highly-blessed Rishis and Yatis of high souls do the same. Thou hast very few days to live. When the Sun turns from the southern path for entering into the northern, thou shalt attain to thy high end. When thou shalt leave us, from whom shall we hear of all that is beneficial for us? Thou art the lamp of Kuru's race. Indeed thou art always blazing with the light of knowledge. O perpetuator of Kuru's race, I desire, therefore to hear all this from thee. Listening to thy discourses that are always sweet like nectar, my curiosity, without being satiated is always increasing!'
"Bhishma said, 'I shall, in this connection, relate to thee the old narrative of the discourse that took place between Vasishtha and king Karala of Janaka's race. Once on a time when that foremost of Rishis, viz., Vasishtha, endued with the effulgence of the Sun, was seated at his ease, king Janaka asked him about that highest knowledge which is for our supreme good. Highly proficient in that department of knowledge which is concerned with the Soul and possessed of certain conclusions in respect of all branches of that science, 1 as Maitravaruni, that foremost of Rishis, was seated the king approaching him with joined hands, asked him in humble words, well pronounced and sweet and destitute of all controversial spirit, the question,--O holy one, I desire to hear, of Supreme and Eternal Brahma by attaining to which men of wisdom have not to come back. I desire also to know that which is called Destructible and That into which this universe enters when destroyed. Indeed, what is That which is said to be indestructible, suspicious, beneficial and free from evil of every kind?
"Vasishtha said, Hear, O lord of Earth, as to haw this universe is destroyed, and, of That which was never destroyed and which will never be destroyed at any time. Twelve thousand years, (according to the measure of the celestials), make a Yuga, four such Yugas taken a thousand times, make a Kalpa which measures one day of Brahman. 2 Brahman's night also, O king, is of the same measure. When Brahman himself is destroyed 3. Sambhu of formless soul and to whom the Yuga attributes of Anima, Laghima, &c, naturally inhere, awakes, and once more creates that First or Eldest of all creatures, possessed of vast proportions of infinite deeds, endued with form, and identifiable with the universe. That Sambhu is otherwise called Isana (the lord of
p. 11
everything). He is pure Effulgence, and transcends all deterioration, having his hands and feet stretching in all directions, with eyes and head and mouth everywhere, and with ears also in every place. That Being exists, overwhelming the entire universe. The eldest-born Being is called Hiranyagarbha. This holy one has (in the Vedanta) been called the Understanding. In the Yuga scriptures He is called the Great, and Virinchi, and the Unborn. In the Sankhya scriptures, He is indicated by diverse name, and regarded as having Infinity for his Soul. Of diverse forms and constituting the soul of the universe. He is regarded as One and Indestructible. The three worlds of infinite ingredients have been created by Him without assistance from any source and have been overwhelmed by him. In consequence of His manifold forms, He is said to be of universal form. Undergoing modifications He creates Himself by Himself. Endued with mighty energy, He first creates Consciousness and that Great Being called Prajapati endued with Consciousness. The Manifest (or Hiranyagarbha) is created from the Unmanifest. This is called by the learned the Creation of Knowledge. The creation of Mahan (or Virat) and Consciousness, by Hiranyagarbha, is the creation of Ignorance. 1 Ascription of attributes (worthy of worship) and the destruction thereof, called respectively by the names of Ignorance and Knowledge by persons learned by the interpretation of the Srutis, then arose, referring to this, that, or the other of the three (viz., Akshara, Hiranyagarbha, or Virat). 2 Know, O king, that the creation of the (subtile) elements from consciousness is the third. 3 In all kinds of consciousness is the fourth creation which flows modification of the third. This fourth creation comprises Wind and Light and Space and Water and Earth, with their properties of sound, touch, form, taste and scent. This aggregate of ten arose, without doubt, at the same time. The fifth creation, O monarch, is that which has arisen from combination of the primal elements (named above). This comprises the ear, the skin, the eyes, the tongue, and the nose forming the fifth, and speech, and the two hands, and the two legs, and the lower duct, and the organs of generation. The first five of these constitute the organs of knowledge, and the last five the organs of action. All these,
p. 12
with mind, arose simultaneously O king. These constitute the four and twenty topics that exist in the forms of all living creatures. By understanding these properly, Brahmanas possessed of insight into the truth have never to yield to sorrow. In the three worlds a combination of these, called body, is possessed by all embodied creatures. Indeed, O king a combination of those is known as such in deities and men and Danavas, and Yakshas and spirits and Gandharvas and Kinnaras and great snakes, and Charanas and Pisachas, in celestial Rishis and Rakshasas, in biting flies, and worms, and gnats, and vermin born of filth and rats, and dogs and Swapakas and Chaineyas and Chandalas and Pukkasas in elephants and steeds and asses and tigers, and trees and kine. Whatever other creatures exist in water or space or on earth, for there is no other place in which creatures exist as we have heard, have this combination. All these, O sire, included within the class called Manifest, are seen to be destroyed day after day. Hence, all creatures produced by union of these four and twenty are said to be destructible.
"This then is the Indestructible. And since the universe, which is made up of Manifest and Unmanifest, meet with destruction, therefore, it is said to be Destructible. The very Being called Mahan who is the eldest-born is always spoken of as an instance of the Destructible. I have now told thee, O monarch, all that thou hadst asked me. Transcending the four and twenty topics already adverted to is the twenty-fifth called Vishnu. That Vishnu in consequence of the absence of all attributes, is not a topic (of knowledge) though as then which pervades all the topics, he has been called so by the wise. Since that which is destructible has caused all this that is Manifest, therefore, all this is endued with form. The twenty-fourth, which is Prakriti, is said to preside over all this (which has sprung from her modifications). The twenty-fifth, which is Vishnu, is formless and, therefore, cannot be said to preside over the universe. 1 It is that Unmanifest (Prakriti), which, when endued with body (in consequence of union with Chit) dwells in the hearts of all creatures endued with body. As regards eternal Chetana (the Indestructible), although he is without attributes and without form, yet he (in consequence of a union with Prakriti) assumes all forms. Uniting with Prakriti which has the attributes of birth and death, he also assumes the attributes of birth and death. And in consequence of such union he becomes an object of perception and though in reality divested of all attributes yet he comes to be invested therewith. It is in this way that the Mahan-Soul (Hiranyagarbha), becoming united with Prakriti and invested with Ignorance, undergoes modifications and becomes conscious of Self. Uniting
p. 13
with the attributes of Sattwa and Rajas and Tamas, he becomes identified with diverse creatures belonging to diverse orders of Being, in consequence of his forgetfulness and his waiting upon Ignorance. In consequence of his birth and destruction arising from the fact of his dwelling in upon with Prakriti, he thinks himself to be no other than what he apparently is. Regarding himself as this or that, he follows the attributes of Sattwa, Rajas, and Tamas. Under the influence of Tamas, he attains to diverse kinds of conditions that are affected by Tamas. Under the influence of Rajas and Sattwa, he attains similarly to conditions that are affected by Rajas and Sattwa. There are three colours in all, viz., White, Red, and Dark. All those colours appertain to Prakriti (so that He it is who becomes White or Red or Dark according as the nature of the Prakriti with which is He becomes identified for the time being). Through Tamas one goes to hell. Through Rajas one attains to and remains in the status of humanity. Through Sattwa, people ascend to the regions of the deities and become sharers of great felicity. By adhering to sin continuously one sinks into the intermediate order of beings. By acting both righteously and sinfully one attains to the status of the deities. In this way the twenty-fifth, viz., Akshara (the Indestructible), the wise say, by union with the unmanifest (Prakriti), becomes transformed into Kshara (destructible). By means of knowledge however, the Indestructible becomes displayed in His true nature--"

 

 

Book 12
Chapter 304

 

 1 [yā]
      sāṃkhyajñānaṃ mayā proktaṃ yogajñānaṃ nibodha me
      yathā śrutaṃ yathādṛṣṭaṃ tattvena nṛpasattama
  2 nāsti sāṃkya samaṃ jñānaṃ nāsti yogasamaṃ balam
      tāv ubhāv ekacaryau tu ubhāv anidhanau smṛtau
  3 pṛthak pṛthak tu paśyanti ye 'lpabuddhiratā narāḥ
      vayaṃ tu rājan paśyāma ekam eva tu niścayāt
  4 yad eva yogāḥ paśyanti tat sāṃkhyair api dṛśyate
      ekaṃ sāṃkyaṃ ca yogaṃ ca yaḥ paśyati sa tattvavit
  5 rudra pradhānān aparān viddhi yogān paraṃtapa
      tenaiva cātha dehena vicaranti diśo daśa
  6 yāvad dhi pralayas tāta sūkṣmeṇāsta guṇena vai
      yogena lokān vicaran sukhaṃ saṃnyasya cānagha
  7 vedeṣu cāsta guṇitaṃ yogam āhur manīṣiṇaḥ
      sūkṣmam astaguṇaṃ prāhur netaraṃ nṛpasattama
  8 dviguṇaṃ yogakṛtyaṃ tu yogānāṃ prāhur uttamam
      saguṇaṃ nirguṇaṃ caiva yathāśāstranidarśanam
  9 dhāraṇā caiva manasaḥ prāṇāyāmaś ca pārthiva
      prāṇāyāmo hi saguṇo nirguṇaṃ dhāraṇaṃ manaḥ
  10 yatra dṛśyeta muñcan vai prāṇān maithila sattama
     vātādhikyaṃ bhavaty eva tasmād dhi na samācaret
 11 niśāyāḥ prathame yāme codanā dvādaśa smṛtāḥ
     madhye suptvā pare yāme dvādaśaiva tu codanāḥ
 12 tad evam upaśāntena dāntenaikānta śīlanā
     ātmārāmeṇa buddhena yoktavyo ''tmā na saṃśayaḥ
 13 pañcānām indriyāṇāṃ tu doṣān ākṣipya pañcadhā
     śabdaṃ sparśaṃ tathārūpaṃ rasaṃ gandhaṃ tathaiva ca
 14 pratibhām apavargaṃ ca pratisaṃhṛtya maithila
     indriyagrāmam akhilaṃ manasy abhiniveśya ha
 15 manas tathaivāhaṃkāre pratiṣṭhāpya narādhipa
     ahaṃkāraṃ tathā buddhau buddhiṃ ca prakṛtāv api
 16 evaṃ hi parisaṃkhyāya tato dhyāyeta kevalam
     virajaska malaṃ nityam anantaṃ śuddham avraṇam
 17 tasthuṣaṃ puruṣaṃ sattvam abhedyam ajarāmaram
     śāśvataṃ cāvyayaṃ caiva īśānaṃ brahma cāvyayam
 18 yuktasya tu mahārāja lakṣaṇāny upadhārayet
     lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet
 19 nivāte tu yathā dīpo jvalet snehasamanvitaḥ
     niścalordhva śikhas tadvad yuktam āhur manīṣiṇaḥ
 20 pāṣāṇa iva meghotthair yathā bindubhir āhataḥ
     nālaṃ cālayituṃ śakyas tathāyuktasya lakṣaṇam
 21 śaṅkhadundubhinirghoṣair vividhair gītavāditaiḥ
     kriyamāṇair na kampeta yuktasyaitan nidarśanam
 22 tailapātraṃ yathā pūrṇaṃ karābhyāṃ gṛhya pūruṣaḥ
     sopānam āruhed bhītas tarjyamāno 'si pānibhiḥ
 23 saṃyatātmā bhayāt teṣāṃ na pātrād bindum utsṛjet
     tathaivottaramāṇasya ekāgramanasas tathā
 24 sthiratvād indriyāṇāṃ tu niścalatvāt tathaiva ca
     evaṃ yuktasya tu muner lakṣaṇāny upadhārayet
 25 sa yuktaḥ paśyati brahma yat tatparamam avyayam
     mahatas tamaso madhye sthitaṃ jvalanasaṃnibham
 26 etena kevalaṃ yāti tyaktvā deham asākṣikam
     kālena mahatā rājañ śrutir eṣā sanātanī
 27 etad dhi yogaṃ yogānāṃ kim anyad yogalakṣaṇam
     vijñāya tad dhi manyante kṛtakṛtyā manīṣiṇaḥ

 

SECTION CCCIV

"'Vasishtha said, 'Thus in consequence of his forgetfulness the Soul follows ignorance and obtains thousands of bodies one after another. He attains to thousands of births among the intermediate orders and sometimes among the very gods in consequence of his union with (particular) attributes and the puissance of attributes. 1 From the status of humanity, he goes to heaven and from heaven he comes back to humanity, and from humanity he sinks into hell for many long years. As the worm that fabricates the cocoon shuts itself, completely on every side by means of the threads it weaves itself, even so the Soul, though in reality transcending all attributes, invests himself on every side with attributes (and deprives himself of liberty). 2 Though transcending (in
p. 14
his real nature) both happiness and misery, it is thus that he subjects himself to happiness and misery. It is thus also that, though transcending all diseases, the Soul regards himself to be afflicted by headache and opthalmia and toothache and affections of the throat and abdominal dropsy, and burning thirst, and enlargement of glands, and cholera, and vitiligo, and leprosy, and burns, and asthma and phthisis, and epilepsy, and whatever other diseases of diverse kinds are seen in the bodies of embodied creatures. Regarding himself, through error, as born among thousands of creatures in the intermediate orders of being, and sometimes among the gods, he endures misery and enjoys the fruits of his good deeds. Invested with Ignorance he regards himself as robed sometimes in white cloth and sometimes in full dress consisting of four pieces or as lying on floors (instead of on beds or bedsteads) or with hands and feet contracted like those of frogs or as seated upright in the attitude of ascetic contemplation, or as' clad in rags or as lying or sitting under the canopy of heaven or within mansions built of bricks and stone or on rugged stones or on ashes or bare stones or on the bare earth or on beds or on battlefields or in water or in mire or on wooden planks or on diverse kinds of beds; or impelled by desire of fruits, he regards himself as clad in a scant piece of cloth made of grass or as totally nude or as robed in silk or in skin of the black antelope or in cloth made of flax or in sheep-skin or in tiger-skin or in lion-skin or in fabric of hemp, or in barks of birch or in cloths made of the produce of prickly plants, or in vestures made of threads woven by worms or of torn rags or in diverse other kinds of cloth too numerous to mention. The soul regards himself also as wearing diverse kinds of ornaments and gems, or as eating diverse kinds of food. He regards himself as sometimes eating at intervals of one night, or once at the same hour every day, or as at the fourth, the sixth, and the eighth hour every day, or as once in six or seven or eight nights, or as once in ten or twelve day, or as once in a month, of as eating only roots, or fruits, or as subsisting upon air or water alone, or on cakes of sesame husk, or curds or cowdung, or the urine of the cow or potherbs or flowers or moss or raw food, or as subsisting on fallen leaves of trees or fruits that have fallen down and lay scattered on the ground, or diverse other kinds of food, impelled by the desire of winning (ascetic) success. The Soul regards himself as adopting the observance of Chandrayana according to the rites ordained in the scriptures, or diverse other vows and observance, and the courses of duty prescribed for the four modes of life, and even derelictions of duty, and the duties of other subsidiary modes of life included in the four principal ones, and even diverse kinds of practices that distinguish the wicked and sinful. The Soul regards himself as enjoying retired spots and delightful shades of mountains and the cool vicinity of spring and fountain and solitary river banks and secluded forests, and sacred spots dedicated to the deities, and lakes and waters withdrawn from the busy hunts of men, and lone mountain caves affording the
p. 15
[paragraph continues] accommodation that houses and mansions afford. The Soul regards himself as employed in the recitation of different kinds of hidden Mantras or as observing different vows and rules and diverse kinds of penances, and sacrifices of many kinds, and rites of diverse sorts. The Soul regards himself as adopting sometimes the way of traders and merchants and the practices of Brahmanas and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto those that are destitute or blind or help-less. In consequence of his being invested with Ignorance, the Soul adopts different attributes of Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure. Under the influence of Prakriti the Soul, undergoing modification himself, observes and adopts and practices all these and regards himself as such. Indeed, the Soul regards himself as employed in the utterance of the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those he regards as his Superiors; in officiating in the sacrifices of others, in teaching pupils, making gifts and accepting them; in performing sacrifices and studying, the scriptures, and doing all other acts and rites of this kind. The Soul regards himself as concerned with birth and death and disputes and slaughter. All these, the learned say, constitute the path of acts good and bad. It is the goddess Prakriti who causes birth and death. When the time approaches for universal Destruction, all existent objects and attributes are withdrawn by the Supreme Soul which then exists alone like the Sun withdrawing at evening all his rays; and when the time comes for Creation He once more creates and spreads them out like the Sun shedding and spreading out his rays when morning comes. Even thus the Soul, for the sake of sport, repeatedly regards himself invested with all these conditions, which are his own forms and attributes, infinite in number, and agreeable to himself. It is this way that the Soul, though really transcending the three attributes, becomes attached to the path of acts and creates by modification Prakriti invested with the attributes of birth and death and identical with all acts and conditions which are characterised by the three attributes of Sattwa, Rajas, and Tamas. Arrived at the path of action, the Soul regards particular acts to be endued with particular characteristics and productive of particular ends. O monarch, the whole of this universe has been blinded by Prakriti and all things have been diversely overwhelmed (through Prakriti) by the attributes of Rajas and Tamas. It is in consequence of the Soul being invested by Prakriti that these pairs of opposites productive of happiness and woe, repeatedly come. It is in consequence of this Ignorance that Jiva regards these sorrows to be his and imagines them as pursuing him. Indeed, O monarch, through that Ignorance it is that Jiva imagines he should anyhow cross those sorrows, and that he should, going into the regions of the gods, enjoy the felicity that awaits all his good acts. It is through Ignorance that he thinks he should enjoy and endure these delights and these woes here in this world Through Ignorance Jiva thinks,--I should secure my happiness. By
p. 16
continually doing good acts, I may have happiness in this life till its close and I shall be happy in all my future lives. Though, again the (evil) acts I do in this life unending sorrow may become mine. The status of humanity is fraught with great misery, for from it one sinks into hell. From hell, it will take many long years before I can come back to the status of humanity. From humanity I shall attain to the status of the gods. From that superior status I shall have to come back again to humanity and thence to sink into hell once more!--One who always regards this combination of the primal elements and the senses, with the Chit's reflection in it, to be thus invested with the characteristics of the Soul, has repeatedly to wander among gods and human beings and to sink into hell. Being always invested with the idea of meum, Jiva has to make a round of such births. Millions upon millions of birth have to be gone through by Jiva in the successive forms he assumes, all of which are liable to death. He who does acts in this way, which are all fraught with good and bad fruits, has in the three worlds to assume successive form and to enjoy and endure fruits corresponding therewith. It is Prakriti that cause acts fraught with good and bad acts; and it is Prakriti that enjoys and endures the fruits thereof in the three worlds. Indeed, Prakriti follows the course of acts. The status of the intermediate beings, of humanity, and of the gods as well,--these three fields,--should be known as originating in Prakriti and has been said to be destitute of all attributes. Her existence is affirmed only in consequence of her acts (beginning with Mahat). After the same manner, Purusha (or Soul), though without attributes himself, has his existence affirmed in consequence of the acts which the body does when it receives his reflection. Although the Soul is not subject to modifications of any kind and is the active principle that sets Prakriti in motion, yet entering a body that is united with the senses of knowledge and action, he regards all the acts of those senses as his own. The five senses of knowledge beginning with the ear, and those of action beginning with speech, uniting with the attributes of Sattwa and Rajas and Tamas, become engaged in numerous object. Jiva imagines that it is he who does the acts of his life and that the senses of knowledge and acts belong to him, although in reality he has no senses. Indeed, though unequipt with body, he imagines that he has a body. Though destitute of attributes, he regards himself as endued therewith, and though transcending Time, imagines himself to be under Time's control. Though destitute of understanding, he still regards himself as endued therewith, and though transcending the (four and twenty) topics, regards himself as one included among them. Though deathless, he still regards himself as liable to death, and though motionless regards himself to be endued with motion. Though not possessed of a material case, he still regards himself as possessed of one; and though unborn, he still regards himself as in-vested with birth. Though transcending penances, he still regards as engaged in penances, and though he has no end (after which to strive),
p. 17
he still regards himself as liable to attain to ends (of diverse kinds). Though not endued with motion and birth, he still regards himself as endued with both, and though transcending fear, still regards himself as liable to fear. Though Indestructible, he still regards himself Destructible. Invested with Ignorance, the Soul thus thinks of himself."

 

 

Book 12
Chapter 305

 

 

 

 1 [yā]
      tathaivotkramamāṇaṃ tu śṛṇuṣvāvahito nṛpa
      padbhyām utkramamāṇasya vaiṣnavaṃ sthānam ucyate
  2 jaṅghābhyāṃ tu vasūn devān āpnuyād iti naḥ śrutam
      jānubhyāṃ ca mahābhāgān devān sādhyān avāpnuyāt
  3 pāyunotkramamāṇas tu maitraṃ sthānam avāpnuyāt
      pṛthivīṃ jaghanenātha ūrubhyāṃ tu prajāpatim
  4 pārśvābhyāṃ maruto devān nāsābhyām indum eva ca
      bāhubhyām indram ity āhur urasā rudram eva ca
  5 grīvāyās tam ṛṣiśreṣṭhaṃ naram āpnoty anuttamam
      viśve devān mukhenātha diśaḥ śrotreṇa cāpnuyāt
  6 ghrāṇena gandhavahanaṃ netrābhyāṃ sūryam eva ca
      bhrūbhyāṃ caivāśvinau devau lalātena pitṝn atha
  7 brahmāṇam āpnoti vibhuṃ mūrdhnā devāgrajaṃ tathā
      etāny utkramaṇa sthānāny uktāni mithileśvara
  8 ariṣṭāni tu vakṣyāmi vihitāni manīsibhiḥ
      saṃvatsaraviyogasya saṃbhaveyuḥ śarīriṇaḥ
  9 yo 'rundhatīṃ na paśyeta dṛṣṭapūrvāṃ kadā cana
      tathaiva dhruvam ity āhuḥ pūrṇenduṃ dīpam eva ca
      khaṇḍābhāsaṃ dakṣiṇatas te 'pi saṃvatsarāyuṣaḥ
  10 paracakṣuṣi cātmānaṃ ye na paśyanti pārthiva
     ātmachāyā kṛtī bhūtaṃ te 'pi saṃvatsarāyuṣaḥ
 11 atidyutir atiprajñā aprajñā cādyutis tathā
     prakṛter vikriyāpattiḥ so māsān mṛtyulakṣaṇam
 12 daivatāny avajānāti brāhmaṇaiś ca virudhyate
     kṛṣṇa śyāva chavi chāyaḥ so māsān mṛtyulakṣaṇam
 13 śīrṇanābhi yathā cakraṃ chidraṃ somaṃ prapaśyati
     tathaiva ca sahasrāṃśuṃ saptarātreṇa mṛtyubhāj
 14 śavagandham upāghrāti surabhiṃ prāpya yo naraḥ
     devatāyatanasthas tu so rātreṇa sa mṛtyubhāj
 15 karṇanāsāvanamanaṃ dantadṛṣṭivirāgitā
     saṃjñā lopo nirūsmatvaṃ sadyo mṛtyunidarśanam
 16 akasmāc ca sravedyasya vāmam akṣinarādhipa
     mūrdhataś cotpated dhūmaḥ sadyo mṛtyunidarśanam
 17 etāvanti tv ariṣṭāni viditvā mānavo ''tmavān
     niśi cāhani cātmānaṃ yojayet paramātmani
 18 pratīkṣamāṇas tat kālaṃ yat kālaṃ prati tad bhavet
     athāsya neṣṭaṃ maraṇaṃ sthātum icched imāṃ kriyām
 19 sarvagandhān rasāṃś caiva dhārayeta samāhitaḥ
     tathā hi mṛtyuṃ jayati tatpareṇāntar ātmanā
 20 sasāṃkhya dhāraṇaṃ caiva viditvā manujarṣabha
     jayec ca mṛtyuṃ yogena tatpareṇāntar ātmanā
 21 gacchet prāpyākṣayaṃ kṛtsnam ajanma śivam avyayam
     śāśvataṃ sthānam acalaṃ duṣprāpam akṛtātmabhiḥ

 

SECTION CCCV

"'Vasishtha said, 'It is thus, in consequence of his Ignorance and his association with others that are invested with Ignorance, that Jiva has recourse to millions and millions of births every one of which has dissolution in the end. In consequence of his transformation into Chit invested with Ignorance, Jiva betakes himself to millions of abodes one of which is liable to end in destruction, among intermediate beings and men and the deities. In consequence of Ignorance, Jiva, like Chandramas, has to wax and wane thousands and thousands of times. This is truly the nature of Jiva when invested with ignorance. Know that Chandramas has in reality full sixteen portions. Only fifteen of these are subject to increase and decrease. The sixteenth (i.e., that portion which remains invisible and which appears on the night of the New-moon) remains constant. After the manner of Chandramas, Jiva too has full sixteen portions. Only fifteen of these, (viz., Prakriti with Chit's reflection, the ten senses of knowledge and action, and the four inner faculties) appear and disappear. The sixteenth (viz., Chit in its purity) is subject to no modification. Invested with Ignorance, Jiva repeatedly and continually takes birth in the fifteen portions named above. With the eternal and immutable portion on Jiva primal essence become united and this union takes place repeatedly. That sixteenth portion is subtile. It should be known as Soma (eternal and immutable). It is never upheld by the senses. On the other hand, the senses are upheld by it. Since those sixteen portions are the cause of the birth of creatures, creatures can never, O monarch, take birth without their aid. They are called Prakriti. The destruction of Jiva's liability to be united with Prakriti is called Emancipation. The Mahat-Soul, which is the twenty-fifth, if it regards that body of sixteen portions called the Unmanifest, 1 has to assume it repeatedly. In consequence of not knowing, That which is stainless and pure, and for its devotion to what is the result of a combination of both Pure and Impure, the Soul, which is in reality pure, becomes, O king Impure. Indeed, in consequence of its devotion to Ignorance, Jiva, though characterised by Knowledge becomes repeatedly associated with Ignorance. Though, O monarch, free from error of every
p. 18
kind, yet in consequence of its devotion to the three attributes of Prakriti, it becomes endued with those attributes.'"

 

Book 12
Chapter 306

 

 

 

1 [yā]
      avyaktasthaṃ paraṃ yat tat pṛṣṭas te 'haṃ narādhipa
      paraṃ guhyam imaṃ praśnaṃ śṛṇuṣvāvahito nṛpa
  2 yathārṣeṇeha vidhinā caratāvamatena ha
      mayādityād avāptāni yajūṃsi mithilādhipa
  3 mahatā tapasā devas tapiṣṭhaḥ sevito mayā
      prītena cāhaṃ vibhunā sūryeṇoktas tadānagha
  4 varaṃ vṛṇīṣva viprarṣe yad iṣṭaṃ te sudurlabham
      tat te dāsyāmi prītātmā matprasādo hi durlabhaḥ
  5 tataḥ pranamya śirasā mayoktas tapatāṃ varaḥ
      yajūṃsi nopayuktāni kṣipram icchāmi veditum
  6 tato māṃ bhagavān āha vitariṣyāmi te dvija
      sarasvatīha vāg bhūtā śarīraṃ te pravekṣyati
  7 tato mām āha bhagavān āsyaṃ svaṃ vivṛtaṃ kuru
      vivṛtaṃ ca tato me ''syaṃ praviṣṭā ca sarasvatī
  8 tato vidahyamāno 'haṃ praviṣṭo 'mbhas tadānagha
      avijñānād amarṣāc ca bhāskarasya mahātmanaḥ
  9 tato vidahyamānaṃ mām uvāca bhagavān raviḥ
      muhūrtaṃ sahyatāṃ dāhas tataḥ śītī bhaviṣyati
  10 śītī bhūtaṃ ca māṃ dṛṣṭvā bhagavān āha bhāskaraḥ
     pratiṣṭhāsyati te vedaḥ sottaraḥ sakhilo dvija
 11 kṛtsnaṃ śatapathaṃ caiva praṇeṣyasi dvijarṣabha
     tasyānte cāpunarbhāve buddhis tava bhaviṣyati
 12 prāpsyase ca yad iṣṭaṃ tat sāṃkya yogepsitaṃ padam
     etāvad uktvā bhagavān astam evābhyavartata
 13 tato 'nuvyāhṛtaṃ śrutvā gate deve vibhāvasau
     gṛham āgatya saṃhṛṣṭo 'cintayaṃ vai sarasvatīm
 14 tataḥ pravṛttātiśubhā svaravyañjana bhūṣitā
     oṃkāram āditaḥ kṛtvā mama devī sarasvatī
 15 tato 'ham arghyaṃ vidhivat sarasvatyai nyavedayam
     tapatāṃ ca variṣṭhāya niṣaṇṇas tatparāyanaḥ
 16 tataḥ śatapathaṃ kṛtsnaṃ saharasya sasaṃgraham
     cakre sapariśeṣaṃ ca harṣeṇa parameṇa ha
 17 kṛtvā cādhyayanaṃ teṣāṃ śiṣyāṇāṃ śatam uttamam
     vipriyārthaṃ saśiṣyasya mātulalsya mahātmanaḥ
 18 tataḥ saśiṣyeṇa mayā sūryeṇeva gabhastibhiḥ
     vyāpto yajño mahārāja pitus tava mahātmanaḥ
 19 miṣato devalasyāpi tato 'rdhaṃ hṛtavān aham
     svaveda dakṣiṇāyātha vimarde mātulena ha
 20 sumantu nātha pailena tatha jaimininā ca vai
     pitrā te munibhiś caiva tato 'ham anumānitaḥ
 21 daśa pañca ca prāptāni yajūṃsy arkān mayānagha
     tathaiva lomaharṣāc ca purāṇam avadhāritam
 22 bījam etat puraskṛtya devīṃ caiva sarasvatīm
     sūryasya cānubhāvena pravṛtto 'haṃ narādhipa
 23 kartuṃ śatapathaṃ vedam apūrvaṃ kāritaṃ ca me
     yathābhilasitaṃ mārthaṃ tathā tac copapāditam
 24 śiṣyāṇām akhilaṃ kṛtsnam anujñātaṃ sasaṃgraham
     sarve ca śiṣyāḥ śucayo gatāḥ paramaharṣitāḥ
 25 śākhāḥ pañcadaśemās tu vidyā bhāskaradarśitāḥ
     pratiṣṭhāpya yathākāmaṃ vedyaṃ tad anucintayam
 26 kim atra brahmaṇyam ṛtaṃ kiṃ ca vedyam anuttamam
     cintaye tatra cāgatya gandharvo mām apṛcchata
 27 viśvāvasus tato rājan vedāntajñānakovidaḥ
     caturviṃśatikān praśnān pṛṣṭvā vedasya pārthiva
     pañcaviṃśatimaṃ praśnaṃ papracchānvikṣikīṃ tathā
 28 viśvā viśvaṃ tathāśvāśvaṃ mitraṃ varuṇam eva ca
     jñānaṃ jñeyaṃ tathājño 'jñaḥ kas tapā apatā tathā
     sūryādaḥ sūrya iti ca vidyāvidye tathaiva ca
 29 vedyāvedyaṃ tathā rājann acalaṃ calam eva ca
     apūrvam akṣayaṃ kṣayyam etat praśnam anuttamam
 30 athoktaś ca mayā rājan rājā gandharvasattamaḥ
     pṛṣṭavān anupūrveṇa praśnam uttamam arthavat
 31 muhūrtaṃ mṛṣyatāṃ tāvad yāvad enaṃ vicintaye
     bādham ity eva kṛtvā sa tūsnīṃ gandharva āsthitaḥ
 32 tato 'nvacintayam ahaṃ bhūyo devīṃ sarasvatīm
     manasā sa ca me praśno dadhno ghṛtam ivoddhṛtam
 33 tatropaniṣadaṃ caiva pariśeṣaṃ ca pārthiva
     maghnāmi manasā tāta dṛṣṭvā cānvīkṣikīṃ parām
 34 caturthī rājaśārdūla vidyaiṣā sāmparāyikī
     udīritā mayā tubhyaṃ pañcaviṃśe 'dhi dhiṣṭhitā
 35 athotas tu mayā rājan rājā viśvāvasus tadā
     śrūyatāṃ yad bhavān asmān praśnaṃ saṃpṛṣṭavān iha
 36 viśvā viśveti yad idaṃ gandharvendrānupṛcchasi
     viśvāvyaktaṃ paraṃ vidyād bhūtabhavya bhayaṃkaram
 37 triguṇaṃ guṇakartṛtvād aśiśvo niṣkalas tathā
     aśvas tathaiva mithunam evam evānudṛśyate
 38 avyaktaṃ prakṛtiṃ prāhuḥ puruṣeti ca nirguṇam
     tathaiva mitraṃ puruṣaṃ varuṇaṃ prakṛtiṃ tathā
 39 jñānaṃ tu prakṛtiṃ prāhur jñeyaṃ niṣkalam eva ca
     ajñaś ca jñaś ca puruṣas tasmān niṣkala ucyate
 40 kas tapā atapāḥ proktāḥ ko 'sau puruṣa ucyate
     tapāḥ prakṛtir ity āhur atapā niṣkalaḥ smṛtaḥ
 41 tathaivāvedyam avyaktaṃ vedhaḥ puruṣa ucyate
     calācalam iti proktaṃ tvayā tad api me śṛṇu
 42 calāṃ tu prakṛtiṃ prāhuḥ kāraṇaṃ kṣepa sargayoḥ
     akṣepa sargayoḥ kartā niścalaḥ puruṣaḥ smṛtaḥ
 43 ajāv ubhāv aprajanucākṣayau cāpy ubhāv api
     ajaunityāv ubhau prāhur adhyātmagatiniścayāḥ
 44 akṣayatvāt prajanane ajam atrāhur avyayam
     akṣayaṃ puruṣaṃ prāhuḥ kṣayo hy asya na vidyate
 45 guṇakṣayatvāt prakṛtiḥ kartṛtvād akṣayaṃ budhāḥ
     eṣā te ''nvīkṣikī vidyā caturthī sāmparāyikī
 46 vidyopetaṃ dhanaṃ kṛtvā karmaṇā nityakarmaṇi
     ekāntadarśanā vedāḥ sarve viśvāvaso smṛtāḥ
 47 jāyante ca mriyante ca yasminn ete yataś cyutāḥ
     vedārthaṃ ye na jānanti vedyaṃ gandharvasattama
 48 sāṅgopāṅgān api yadi pañca vedān adhīyate
     veda vedyaṃ na jānīte veda bhāravaho hi saḥ
 49 yo ghṛtārthī kharī kṣīraṃ mathed gandharvasattama
     viṣṭhāṃ tatrānupaśyeta na mandaṃ nāpi vā ghṛtam
 50 tathā vedyam avedyaṃ ca veda vidyo na vindati
     sa kevalaṃ mūḍha matir jñānabhāra vahaḥ smṛtaḥ
 51 draṣṭavyau nityam evaitau tatpareṇāntar ātmanā
     yathāsya janma nidhane na bhavetāṃ punaḥ punaḥ
 52 ajasraṃ janma nidhanaṃ cintayitvā trayīm imām
     parityajya kṣayam iha akṣayaṃ dharmam āsthitaḥ
 53 yadā tu paśyate 'tyantam ahany ahani kāśyapa
     tadā sa kevalī bhūtaḥ sadviṃsam anupaśyati
 54 anyaś ca śaśvad avyaktas tathānyaḥ pañcaviṃśakaḥ
     tasya dvāv anupaśyeta tam ekam iti sādhavaḥ
 55 tenaitan nābhijānanti pañcaviṃśakam acyutam
     janmamṛtyubhayād yogāḥ sāṃkhyāś ca paramaiṣiṇaḥ
 56 [viṣvāvasu]
     pañcaviṃśaṃ yad etat te proktaṃ brāhmaṇasattama
     tathā tan na tathā veti tad bhavān vaktum arhati
 57 jaigīsavyasyāsitasya devalasya ca me śrutam
     parāśarasya viprarṣer vārṣagaṇyasya dhīmataḥ
 58 bhikṣoḥ pañcaśikhasyātha kapilasya śukasya ca
     gautamasyārṣṭiṣeṇasya gargasya ca mahātmanaḥ
 59 nāradasyāsureś caiva pulastyasya ca dhīmataḥ
     sanatkumārasya tataḥ śukrasya ca mahātmanaḥ
 60 kaśyapasya pituś caiva pūrvam eva mayā śrutam
     tadanantaraṃ ca rudrasya viśvarūpasya dhīmataḥ
 61 daivatebhyaḥ pitṛbhyaś ca daityebhyaś ca tatas tataḥ
     prāptam etan mayā kṛtsnaṃ vedyaṃ nityaṃ vadanty uta
 62 tasmāt tad vai bhavad buddhyā śrotum icchāmi brāhmaṇa
     bhavān pravarhaḥ śāstrāṇāṃ pragalbhaś cātibuddhimān
 63 na tavāviditaṃ kiṃ cid bhavāñ śrutinidhiḥ smṛtaḥ
     kathyate devaloke ca pitṛloke ca brāhmaṇa
 64 brahmalokagatāś caiva kathayanti maharṣayaḥ
     patiś ca tapatāṃ śaśvad ādityas tava bhāsate
 65 sāṃkhyajñānaṃ tvayā brahmann avāptaṃ kṛtsnam eva ca
     tathaiva yogajñānaṃ ca yājñavalkya viśeṣataḥ
 66 niḥsaṃdigdhaṃ prabuddhas tvaṃ budhyamānaś carācaram
     śrotum icchāmi taj jñānaṃ ghṛtaṃ mandamayaṃ yathā
 67 [yā]
     kṛtsnadhāriṇam eva tvāṃ manye gandharvasattama
     jijñāsasi ca māṃ rājaṃs tan nibodha yathā śrutam
 68 abudhyamānāṃ prakṛtiṃ budhyate pañcaviṃśakaḥ
     na tu budhyati gandharva prakṛtiḥ pañcaviṃśakam
 69 anenāpratibodhena pradhānaṃ pravadanti tam
     sāṃkhyayogāś ca tattvajñā yathā śrutinidarśanāt
 70 paśyaṃs tathaivāpaśyaṃś ca paśyaty anyas tathānagha
     sadviṃśaḥ pañcaviṃśaṃ ca caturviṃśaṃ ca paśyati
     na tu paśyati paśyaṃs tu yaś cainam anupaśyati
 71 pañcaviṃśo 'bhimanyeta nānyo 'sti paramo mama
     na caturviṃśako 'grāhyo manujair jñānadarśibhiḥ
 72 matsyevodakam anveti pravartati pravartanāt
     yathaiva budhyate matsyas tathaiṣo 'py anubudhyate
     sasnehaḥ saha vāsāc ca sābhimānaś canityaśaḥ
 73 sa nimajjati kālasya yadaikatvaṃ na budhyate
     unmajjati hi kālasya mamatvenābhisaṃvṛtaḥ
 74 yadā tu manyate 'nyo 'ham anya eṣa iti dvijaḥ
     tadā sa kevalī bhūtaḥ sadviṃśam anupaśyati
 75 anyaś ca rājann avaras tathānyaḥ pañcaviṃśakaḥ
     tatsthatvād anupaśyanti eka eveti sādhavaḥ
 76 tenaitan nābhinandanti pañcaviṃśakam acyutam
     janmamṛtyubhayād bhītā yogāḥ sāṃkhyāś ca kāśyapa
     sadviṃsam anupaśyanti śucayas tatparāyanāḥ
 77 yadā sa kevalī bhūtaḥ sadviṃśam anupaśyati
     tadā sa sarvavid vidvān na punarjanma vindati
 78 evam apratibuddhaś ca budhyamānaś ca te 'nagha
     buddhaś cokto yathātattvaṃ mayā śrutinidarśanāt
 79 paśyāpaśyaṃ yo 'nupaśyet kṣemaṃ tattvaṃ ca kāśyapa
     kevalākevalaṃ cādyaṃ pañcaviṃśāt paraṃ ca yat
 80 [viṣvāvasu]
     tathyaṃ śubhaṃ caitad uktaṃ tvayā bhoḥ; samyak kṣemyaṃ devatādyaṃ yathāvat
     svastya kṣayaṃ bhavataś cāstu nityaṃ; buddhyā sadā budhi yuktaṃ namas te
 81 [yā]
     evam uktvā saṃprayāto divaṃ sa; vibhrājan vai śrīmata darśanena
     tuṣṭaś ca tuṣṭyā parayābhinandya; pradakṣiṇaṃ mama kṛtvā mahātmā
 82 brahmādīnāṃ khecarāṇāṃ kṣitau ca; ye cādhastāt saṃvasante narendra
     tatraiva tad darśanaṃ darśayan vai; samyak kṣemyaṃ ye pathaṃ saṃśritā vai
 83 sāṃkhyāḥ sarve sāṃkhyadharme ratāś ca; tadvad yogā yogadharme ratāś ca
     ye cāpy anye mokṣakāmā manuṣyās; teṣām etad darśanaṃjñāna dṛṣṭam
 84 jñānān mokṣo jāyate pūruṣānāṃ; nāsty ajñānād evam āhur narendra
     tasmāj jñānaṃ tattvato 'nveṣitavyaṃ; yenātmānaṃ mokṣayej janmamṛtyoḥ
 85 prāpya jñānaṃ brāhmaṇāt kṣatriyād vā; vaiśyāc chūdrād api nīcād abhīkṣṇam
     śraddhātavyaṃ śraddadhānena nityaṃ; na śraddhinaṃ janmamṛtyū viśetām
 86 sarve varṇā brāhmaṇā brahmajāś ca; sarve nityaṃ vyāharante ca brahma
     tattvaṃ śāstraṃ brahma buddhyā bravīmi; sarvaṃ viśvaṃ brahma caitat samastam
 87 brahmāsyato brāhmaṇāḥ saṃprasūtā; bāhubhyāṃ vai kṣatriyāḥ saṃprasūtāḥ
     nābhyāṃ vaiśyāḥ pādataś cāpi śūdrāḥ; sarve varṇā nānyathā veditavyāḥ
 88 ajñānataḥ karma yoniṃ bhajante; tāṃ tāṃ rājaṃs te yathā yānty abhāvam
     tathā varṇā jñānahīnāḥ patante; ghorād ajñānāt prākṛtaṃ yonijālam
 89 tasmāj jñānaṃ sarvato mārgitavyaṃ; sarvatrastha caitad uktaṃ mayā te
     tasthau brahmā tasthivāṃś cāparo yas; tasmai nityaṃ mokṣam āhur dvijendrāḥ
 90 yat te pṛṣṭhaṃ tan mayā copadiṣṭaṃ; yāthātathyaṃ tad viśoko bhavasva
     rājan gacchasvaitad arthasya pāraṃ; samyak proktaṃ svasti te 'stv atra nityam
 91 [bhī]
     sa evam anuśāstas tu yājñavalkyena dhīmatā
     prītimān abhavad rājā mithilādhipatis tadā
 92 gate munivare tasmin kṛte cāpi pradakṣiṇe
     daivarātir narapatir āsīnas tatra mokṣavit
 93 gokotiṃ sparśayām āsa hiraṇyasya tathaiva ca
     ratnāñjalim athaikaṃ ca brāhmaṇebhyo dadau tadā
 94 videharājyaṃ ca tathā pratiṣṭhāpya sutasya vai
     yati dharmam upāsaṃś cāpy avasan mithilādhipaḥ
 95 sāṃkhyajñānam adhīyāno yogaśāstraṃ ca kṛtsnaśaḥ
     dharmādharmau ca rājendra prākṛtaṃ parigarhayan
 96 anantam iti kṛtvā sa nityaṃ kevalam eva ca
     dharmādharmau puṇyapāpe satyāsatye tathaiva ca
 97 janmamṛtyū ca rājendra prākṛtaṃ tad acintayat
     brahmāvyaktasya karmedam iti nityaṃ narādhipa
 98 paśyanti yogāḥ sāṃkhyāś ca svaśāstrakṛtalakṣaṇāḥ
     iṣṭāniṣṭa viyuktaṃ hi tasthau brahma parāt param
     nityaṃ tam āhur vidvāṃsaḥ śucis tasmāc chucir bhava
 99 dīyate yac ca labhate dattaṃ yac cānumanyate
     dadāti ca naraśreṣṭha pratigṛhṇāti yac ca ha
     dadāty avyaktam evaitat pratigṛhṇāti tac ca vai
 100 ātmā hy evātmano hy ekaḥ ko 'nyas tvatto 'dhiko bhavet
    evaṃ manyasva satatam anyathā mā vicintaya
101 yasyāvyaktaṃ na viditaṃ saguṇaṃ nirguṇaṃ punaḥ
    tena tīrthāni yajñāś ca sevitavyāvipaścitā
102 na svādhyāyais tapobhir vā yajñair vā kurunandana
    labhate 'vyaktasaṃsthānaṃ jñātvāvyaktaṃ mahīpate
103 tathaiva mahataḥ sthānam āhaṃkārikam eva ca
    ahaṃkārāt paraṃ cāpi sthānāni samavāpnuyāt
104 ye tv avyaktāt paraṃ nityaṃ jānate śāstratatparāḥ
    janmamṛtyuviyuktaṃ ca viyuktaṃ sad asac ca yat
105 etan mayāptaṃ janakāt purastāt; tenāpi cāptaṃ nṛpa yājñavalkyāt
    jñānaṃ viśiṣṭaṃ na tathā hi yajñā; jñānena durgaṃ tarate na yajñaiḥ
106 durgaṃ janma nidhanaṃ cāpi rājan; na bhūtikaṃ jñānavido vadanti
    yajñais tapobhir niyamair vrataiś ca; divaṃ samāsādya patanti bhūmau
107 tasmād upāsasva paraṃ mahac chuci; śivaṃ vimokṣaṃ vimalaṃ pavitram
    kṣetrajñavit pārthiva jñānayajñam; upāsya vai tattvam ṛṣir bhaviṣyasi
108 upaniṣadam upākarot tadā vai janaka nṛpasya purā hi yājñavalkyaḥ
    yad upagaṇitaśāśvatāvyayaṃ tac; chubham amṛtatvam aśokam ṛcchatīti

SECTION CCCVI

'"Janaka said, O holy one, it has been said that the relation between male and female is like that which subsists between the Indestructible and the destructible (or Purusha and Prakriti). Without a male, a female can never conceive. Without a female a male also can never create form. In consequence of their union with each other, and each depending upon the attributes of the other, forms (of living creatures) are seen to flow. This is the case with all orders of being. Through each other's union for purposes of (sexual) congress, and through each depending upon the attributes of the others, forms (of living creatures) flow in menstrual seasons. I shall tell to thee the indications thereof. Hear what the attributes are that belong to the sire and what those are that belong to the mother. Bones, sinews and marrow, O regenerate one, we know, are derived from the sire. Skin, flesh, and blood, we hear are derived from the mother. Even this, O foremost of regenerate persons, is what may be read of in the Vedas and other scriptures. Whatever is read as declared in the Vedas and in other scriptures is regarded as authority. The authority, again, of the Vedas and other scriptures (not inconsistent with the Vedas), is eternal. If Prakriti and Purusha be always united together in this way by each opposing and each depending on the other's attributes, I see, O holy one, that Emancipation cannot exist. Thou, O holy one, art possessed of spiritual vision so that thou seest all things as if they are present before thy eyes. If, therefore, there be any direct evidence of the existence of Emancipation, do thou, speak of it to me. We are desirous of attaining to Emancipation. Indeed, we wish to attain to That which is auspicious, bodiless, not subject to decrepitude, eternal beyond the ken of the senses, and having nothing superior to it.
'"Vasishtha said, What thou sayest about the indications of the Vedas and the other scriptures (in respect of the matter) is even so. Thou takest those indications in the way in which they should be taken. Thou bearest, however, in thy understanding, only the texts of the Vedas and the other scriptures. Thou art not, O monarch, truly conversant with the real meaning of those texts. That person who bears in his understanding merely the texts of the Vedas and the other scriptures without being conversant with the true sense or meaning of those texts, bears them fruitlessly. Indeed, one who holds the contents of a work in memory without comprehending their meaning is said to bear an useless burden.
p. 19
[paragraph continues] He, however, who is conversant with the true meaning of a treatise, is said to have studied that treatise to purpose. Questioned regarding the meaning of a text, it behoveth one to communicate that meaning which he has comprehended by a careful study. That person of dull intelligence who refuses to expound the meanings of texts in the midst of a conclave of the learned, that person of foolish understanding, never succeeds in expounding the meaning correctly. 1 An ignorant person, going to expound the true meaning of treatises, incurs ridicule. Even those possessed of a knowledge of the Soul have to incur ridicule on such occasions (if what they go to explain has not been acquired by study). Listen now to me, O monarch, as to how the subject of Emancipation has been explained (by preceptors to disciple from days of old) among highsouled persons conversant with the Sankhya and the Yoga systems of philosophy. That which the Yogin, behold is precisely that which the Sankhyas arrive after to attain. He who sees the Sankhya and the Yoga systems to be one and the same is said to be endued with intelligence. Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses (of both knowledge and action), about which thou wert speaking unto me, exist. Objects flow from objects; the senses from the senses. From body one obtains a body, as a seed is obtained from seed. When the Supreme Being is without senses, without seed, without matter, without body, He must be divested of all attributes! and in consequence of His being so, how, indeed, can He have attributes of any kind? Space and other attributes arise from the attributes of Sattwa and Rajas and Tamas, and disappear ultimately in them. Thus the attributes arise from Prakriti. Skin, flesh, blood, fat, bile, marrow, bones, and sinews,--these eight that are made of Prakriti, know, O king, may sometimes be produced by the vital seed alone (of the male). The Jiva-soul and the universe are said to both partake of Prakriti characterised by the three attributes of Sattwa, Rajas, and Tamas. The Supreme Soul is different from both the Jiva-soul and the universe. As the seasons though unendued with forms, are nevertheless inferred from the appearance of particular fruits and flowers, after the same manner, Prakriti, though formless, is inferred from the attributes of Mahat and the rest that spring from it. In this way from the existence of Chaitanya in the body, the Supreme Soul, divested of all attributes whatever and perfectly stainless, is inferred. Without beginning and destruction, without end, the overseer of all things, and auspicious, that Soul, only in consequence of its identifying itself with the body and other attributes, comes to be taken as invested with attributes. Those persons that are truly conversant with attributes know that only objects endued with attributes can have attributes but that That which transcends all attributes can have none. When the Jiva-soul conquers all attributes born
p. 20
of Prakriti and which it assumes under error, only then does it behold the Supreme Soul. Only the highest Rishis conversant with the Sankhya and the Yoga systems know that Supreme Soul which Sankhya and Yogins and believers in all other systems say is beyond the Understanding, which is regarded as Knower and endued with the highest wisdom in consequence of its casting off all consciousness of identification with Prakriti, which transcends the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Prakriti and all the attributes born of Prakriti, and which, transcending the four and twenty topics of enquiry, forms the twenty-fifth. When men of knowledge, who stand in fear of birth, of the several conditions of living consciousness, and of death, succeed in knowing the Unmanifest, they succeed in understanding the Supreme Soul at the same time. An intelligent man regards the unity of Jiva-soul with the Supreme Soul as consistent with the scriptures and as perfectly correct, while the man destitute of intelligence looks upon the two as different from each other. This forms the distinction between the man of intelligence and man that is destitute of it. The indications of both Kshara and Akshara (destructible and indestructible) have now been said unto thee. Akshara is Oneness or Unity, while multiplicity or variety is said to be Kshara. When one begins to study and understands properly the five and twenty topics of enquiry, one then comprehends that the Oneness of the Soul is consistent with the scriptures and its multiplicity is what is opposed to them. These are the several indications of what is included in the tale of topics or principles created and what transcends that tale. The wise have said that the tale of topics numbers only five and twenty. That which transcends the topics is beyond that number and forms the twenty-sixth. The study or comprehension of created things (numbered five and twenty) according to their aggregates (of five) is the study and comprehension of topics. Transcending these is That which is eternal.'"

 

 

 

Book 12
Chapter 307

 

 1 [y]
      aiśvaryaṃ vā mahat prāpya dhanaṃ vā bharatarṣabha
      dīrgham āyur avāpyātha kathaṃ mṛtyum atikramet
  2 tapasā vā sumahatā karmaṇā vā śrutena vā
      rasāyana prayogair vā kair nopaiti jarāntakau
  3 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      bhikṣoḥ pañcaśikhasyeha saṃvādaṃ janakasya ca
  4 vaideho janako rājā maharṣiṃ veda vittamam
      paryapṛcchat pañcaśikhaṃ chinnadharmārthasaṃśayam
  5 kena vṛttena bhagavann atikrāmej jarāntakau
      tapasā vātha buddhyā vā karmaṇā vā śrutena vā
  6 evam uktaḥ sa vaidehaṃ pratyuvāca parokṣavit
      nivṛttir naitayor asti nānivṛttiḥ kathaṃ cana
  7 na hy ahāni nivartante na māsā na punaḥ kṣapāḥ
      so 'yaṃ prapadyate 'dhvānaṃ cirāya dhruvam adhruvaḥ
  8 sarvabhūtasamucchedaḥ srotasevohyate sadā
      uhyamānaṃ nimajjantam aplave kālasāgare
      jarāmṛtyumahāgrāhe na kaś cid abhipadyate
  9 naivāsya bhavitā kaś cin nāsau bhavati kasya cit
      pathi saṃgatam evedaṃ dārair anyaiś ca bandhubhiḥ
      nāyam atyantasaṃvāso labdhapūrvo hi kena cit
  10 kṣipyante tena tenaiva niṣṭanantaḥ punaḥ punaḥ
     kālena jātā jātā hi vāyunevābhra saṃcayāḥ
 11 jarā mṛyū hi bhūtānāṃ khāditārau vṛkāv iva
     balināṃ durbalānāṃ ca hrasvānāṃ mahatām api
 12 evaṃ bhūteṣu bhūteṣu nityabhūtādhruveṣu ca
     kathaṃ hṛṣyeta jāteṣu mṛteṣu ca kathaṃ jvaret
 13 kuto 'ham āgataḥ ko 'smi kva gamiṣyāmi kasya vā
     kasmin sthitaḥ kva bhavitā kasmāt kim anuśocasi
 14 draṣṭā svargasya na hy asti tathaiva narakasya ca
     āgamāṃs tv anatikramya dadyāc caiva yajeta ca

 

SECTION CCCVII

'"Janaka said, Thou hast, O foremost of Rishis, said that Unity is the attribute of that which is Akshara (Indestructible) and variety or multiplicity is the attribute of what is known as Kshara (Destructible). I have not, however, clearly understood the nature of these two. Doubts are still lurking in my mind. Ignorant men look upon the Soul as endued with the incident of multiplicity. They, however that are possessed of knowledge and wisdom regard the Soul to be one and the same. I how-ever, have a very dull understanding. I am, therefore, unable to comprehend
p. 21
how all this can happen. The causes also that thou hast assigned for the unity and the multiplicity of Akshara and Kshara I have almost forgotten in consequence of the restlessness of my understanding. I therefore, desire to hear thee once more discourse to me on those same incidents of unity and multiplicity, on him who is knowing, on what is destitute of knowledge, on Jiva-soul, Knowledge, Ignorance. Akshara, Kshara, and on the Sankhya and the Yoga systems, in detail and separately and agreeable to the truth.
"'Vasishtha said, I shall tell thee what thou askest! Listen however, to me, O monarch, as I expound to thee the practices of Yoga separately. Contemplation, which constitutes an obligatory practices with Yogins, is their highest puissance 1. Those conversant with Yoga say that Contemplation is of two kinds. One is the concentration of the mind, and the other is called Pranayama (regulation of breath). Pranayama is said to be endued with substance; while concentration of mind is unendued with it. 2 Excepting the three times when a man passes urine and stools and eats, one should devote the whole of his time to contemplation. With-drawing the senses from their objects by the aid of the mind, one possessed of intelligence, having made oneself pure, should agreeably to the two and twenty modes of transmitting the Prana breath, unite the Jiva-soul with That which transcends the four and twentieth topic (called Ignorance or Prakriti) 3 which is regarded by the wise as dwelling in every part of the body and as transcending decay and destruction. It is by means of those two and twenty methods that the Soul may always be known, as heard by us. It is certain that this practice of Yoga is his whose mind is never affected by evil passions. It is not any other person's. Dissociated from all attachments, abstemious in diet, and subduing all the senses, one should fix one's mind on the Soul, during the first and the last part of the night, after having, O king of Mithila, suspended the functions of the senses, quieted the mind by the understanding, and assumed a posture as motionless as that of a block of stone. When men of knowledge, conversant with the rules of Yoga, become as fixed as a stake of wood, and as immovable as a mountain, then are they said to be in Yoga. When one does not hear, and smell, and taste, and see; when one is not conscious of any touch; when one's mind becomes perfectly free from every purpose; when one is not conscious of any thing, when one cherishes no thought; when one becomes like a piece of wood, then is one called by the wise to be in perfect Yoga. At such a time one shines like a lamp that burns in a place where there is no wind; at such a time one becomes
p. 22
freed even from one's subtile form, and perfectly united with Brahma. When one attains to such progress, one has no longer to ascend or to fall among intermediate beings. When persons like ourselves say that there has been a complete identification of the Knower, the Known, and K now-ledge, then is the Yogin said to behold the Supreme Soul. 1 While in Yoga, the Supreme Soul displays itself in the Yogin's heart like a blazing fire, or like the bright Sun, or like the lightning's flame in the sky. That Supreme Soul which is Unborn and which is the essence of nectar, that is seen by high-souled Brahmanas endued with intelligence and wisdom and conversant with the Vedas, is subtiler than what is subtile and greater than what is great. That Soul, though dwelling in all creatures, is not seen by them. The creator of the worlds, He is seen only by a person endued with wealth of intelligence when aided by the lamp of the mind. He dwells on the other share of thick Darkness and transcends him called Iswara. 2 Persons conversant with the Vedas and endued with omniscience call Him the dispeller of Darkness, stainless, transcending Darkness, without attributes and endued therewith.
"'This is what is called the Yoga of Yogins. What else is the indication of Yoga? By such practices do Yogins succeeded in beholding the Supreme Soul that transcends destruction and decay. This much that I have told thee in detail concerns about the science of Yoga. I shall now discourse to thee of that Sankhya philosophy by which the Supreme Soul is seen through the gradual destruction of errors. 3 The Sankhyas, whose system is built on Prakriti, say that Prakriti, which is Unmanifest, is the foremost. From Prakriti, they say, O monarch, the second principle called Mahat, is produced. It is heard by us that from Mahat flows the third principle called Consciousness. The Sankhyas blessed with sight of the Soul say that from Consciousness flow the five subtile essence of sound, form, touch, taste, and scent. All these eight they call by the name of Prakriti. The modifications of these eight are sixteen in number. They are the five gross essence of space, light, earth, water, and wind, and the ten senses of action and of knowledge including the mind. Men of wisdom devoted to the Sankhya path and conversant with all its ordinances and dispensations regard these four and twenty topics as embracing the whole range of Sankhya enquiry. That which is produced becomes merged in the producing. Created by the Supreme Soul one after another, these principles are destroyed in a reverse order. At every new Creation, the Gunas start into existence in the lateral order (as stated above), and (when Destruction comes) they merge, (each into its progenitor) in a reverse order, like the waves of the ocean disappearing in the ocean that gives them birth. O
p. 23
best of kings, this is the manner in which the Creation and the Destruction of Prakriti takes place. The Supreme Being is all that remains when Universal Destruction takes place, and it is He that assumes multifarious forms when Creation starts into life. This is even so, O king, as ascertained by men of knowledge. It is Prakriti that causes the Overpresiding Purusha to thus assume diversity and revert back to unity. Prakriti also herself has the same indications. Only fully conversant with the nature of the topics of enquiry knows that Prakriti also assumes the same kind of diversity and unity, for when Destruction comes she reverts into unity and when Creation flows she assumes diversity of form. The Soul makes Prakriti, which contains the principles of production or growth, to assume manifold forms. Prakriti is called Kshetra (or soil). Transcending the four and twenty topics or principles is the Soul which is great. It presides over that Prakriti or Kshetra. Hence, O great king, the foremost of Yatis say that the Soul is the Presider. Indeed, it has been heard by us that in consequence of the Soul's presiding over all Kshetras He is called the Presider. And because He knows that Unmanifest Kshetra, He is, therefore, also called Kshetrajna (Knower of Kshetra). And because also the Soul enters into Unmanifest Kshetra (viz., the body), therefore he is called Purusha. Kshetra is something quite different from Kshetrajna. Kshetra is Unmanifest. The Soul, which transcends the four and twenty principles, is called the Knower. Knowledge and the object known are different from each other. Knowledge, again, has been said to be Unmanifest, while the object of knowledge is the Soul which transcends the four and twenty principles. The Unmanifest is called Kshetra. Sattwa (understanding), and also Iswara (the supreme Lord), while Purusha, which is the twenty-fifth principle has nothing superior to it and is not a principle (for it transcends all principles and is only called a principle conventionally). This much O king, is an account of the Sankhya philosophy. The Sankhyas called the cause of the universe, and merging all the grosser principles into the Chit behold the Supreme Soul. Rightly studying the four and twenty topics along with Prakriti, and ascertaining their true nature, the Sankhyas succeed in beholding That which transcends the four and twenty topics or principles. 1 Jiva in reality is that very Soul which transcends Prakriti and is beyond the four and twenty topics. When he succeeds in knowing that Supreme Soul by dissociating himself from Prakriti, he then becomes identifiable with the Supreme Soul. I have now told thee every thing about the Sankhya System truly. Those who are conversant with this philosophy succeed in attaining are subject to error have direct cognisance of Brahma. They that succeed in attaining to tranquillity. Indeed, as men whose understanding are subject to error have direct cognisance of Brahma. They that succeed in attaining to that state have
p. 24
never to come back to this world after the dissolution of their bodies; while as regards those that are said to be emancipate in this life, puissance, and that indescribable felicity which attaches itself to Samadhi, and immutability, become theirs, in consequence of their having attained to the nature of the Indestructible. 1 They who behold this universe as many (instead of seeing it as one and uniform) are said to see incorrectly. These men are blind to Brahma. O chastiser of foes, such persons have repeatedly to come back into the world and assume bodies (in diverse orders of Being). They who are conversant with all that has been said above become possessed of omniscience, and accordingly when they pass from this body no longer become subject to the control of any more physical frames. All things, (or the entire universe), have been said to be the result of the Unmanifest. The Soul, which is the twenty-fifth, transcends all things. They who know the Soul have no fear of returning to the world.'"

 

 

The Mahabharata

Santi Parva

Book 12
Chapter 308

 

 1 [y]
      aparityajya gārhasthyaṃ kururājarṣisattama
      kaḥ prāpto vinayaṃ buddhyā mokṣatattvaṃ vadasva me
  2 saṃnyasyate yathātmāyaṃ saṃnyastātmā yathā ca yaḥ
      paraṃ mokṣasya yac cāpi tan me brūhi pitāmaha
  3 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      janakasya ca saṃvādaṃ sulabhāyāś ca bhārata
  4 saṃnyāsaphalikaḥ kaś cid babhūva nṛpatiḥ purā
      maithilo janako nāma dharmadhvaja iti śrutaḥ
  5 sa vede mokṣaśāstre ca sve ca śāstre kṛtāgamaḥ
      indriyāṇi samādhāya śaśāsa vasudhām imām
  6 tasya vedavidaḥ prājñāḥ śrutvā tāṃ sādu vṛttatām
      lokeṣu spṛhayanty anye puruṣāḥ puruṣeśvara
  7 atha dharmayuge tasmin yogadharmam anuṣṭhitā
      mahīm anucacāraikā sulabhā nāma bhikṣukī
  8 tayā jagad idaṃ saṃvam atantyā mithileśvaraḥ
      tatra tatra śruto mokṣe kathyamānas tridandibhiḥ
  9 sā susūkṣmāṃ kathāṃ śrutvā tathyaṃ neti sasaṃśayā
      darśane jātasaṃkalpā janakasya babhūva ha
  10 tataḥ sā viprahāyātha pūrvarūpaṃ hi yogataḥ
     abibhrad anavadyāṅgī rūpam anyad anuttamam
 11 cakṣur nimeṣa mātreṇa laghv astragatigāminī
     videhānāṃ purīṃ subhrūr jagāma kamalekṣaṇā
 12 sā prāpya mithilāṃ ramyāṃ samṛddhajanasaṃkulām
     bhaikṣacaryāpadeśena dadarśa mithileśvaram
 13 rājā tasyāḥ paraṃ dṛṣṭvā saukumāryaṃ vapus tathā
     keyaṃ kasya kuto veti babhūvāgata vismayaḥ
 14 tato 'syāḥ svāgataṃ kṛtvā vyādiśya ca varāsanam
     pūjitāṃ pādaśaucena varānnenāpy atarpayat
 15 atha bhuktavatī prītā rājānaṃ mantribhir vṛtam
     sarvabhāṣyavidāṃ madhye codayām āsa bhikṣukī
 16 sulabhā tv asya dharmeṣu mukto neti sasaṃśayā
     sattvaṃ sattvena yogajñā praviveśa mahīpate
 17 netrābhyāṃ netrayor asya raśmīn saṃyojya raśmibhiḥ
     sā sma saṃcodayiṣyantamyoga bandhair babandha ha
 18 janako 'py utsmayan rājā bhāvam asyā viśeṣayan
     pratijagrāha bhāvena bhāvam asyā nṛpottamaḥ
 19 tad ekasminn adhiṣṭhāne saṃvādaḥ śrūyatām ayam
     chattrādiṣu vimuktasya muktāyāś ca tridaṇḍake
 20 bhagavatyāḥ kva caryeyaṃ kṛtā kva ca gamiṣyasi
     kasya ca tvaṃ kuto veti papracchaināṃ mahīpatiḥ
 21 śrute vayasi jātau ca sadbhāvo nādhigamyate
     eṣv artheṣūttaraṃ tasmāt pravedyaṃ taḥ samāgame
 22 chattrādiṣu viśeṣeṣu muktaṃ māṃ viddhi sarvaśaḥ
     sa tvāṃ saṃmantum icchāmi māhārhāsi matā hi me
 23 yasmāc caitan mayā prāptaṃ jñānaṃ vaiśeṣikaṃ purā
     yasya nānyaḥ pravaktāsti mokṣe tam api me śṛṇu
 24 pārāśaryasa gotrasya vṛddhasya sumahātmanaḥ
     bhikṣoḥ pañcaśikhasyāhaṃ śiṣyaḥ paramasaṃmataḥ
 25 sāṃkhyajñāne tathā yoge mahīpāla vidhau tathā
     trividhe mokṣadharme 'smin gatādhvā chinnasaṃśayaḥ
 26 sa yathāśāstradṛṣṭena mārgeṇeha parivrajan
     vārṣikāṃś caturo māsān purā mayi sukhoṣitaḥ
 27 tenāhaṃ sāṃkya mukhyena sudṛṣṭārthena tattvataḥ
     śrāvitas trividhaṃ mokṣaṃ na ca rājyād vicālitha
 28 so 'haṃ tām akhilāṃ vṛttiṃ trividhāṃ mokṣasaṃhitām
     muktarāgaś carāmy ekaḥ pade paramake sthitaḥ
 29 vairāgyaṃ punar etasya mokṣasya paramo vidhiḥ
     jñānād eva ca vairāgyaṃ jāyate yena mucyate
 30 jñānena kurute yatnaṃ yatnena prāpyate mahat
     mahad dvandvapramokṣāya sā siddhir yā vayo 'tigā
 31 seyaṃ paramikā buddhiḥ prāptā nirdvandvatā mayā
     ihaiva gatamohena caratā muktasaṅginā
 32 yathā kṣetraṃ mṛdū bhūtam adbhir āplāvitaṃ tathā
     janayaty aṅkuraṃ karma nṛṇāṃ tadvat punarbhavam
 33 yathā cottāpitaṃ bījaṃ kapāle yatra yatra vā
     prāpyāpy aṅkura hetutvam abījatvān na jāyate
 34 tadvad bhagavatā tena śikhā proktena bhikṣuṇā
     jñānaṃ kṛtam abījaṃ me viṣayeṣu na jāyate
 35 nābhiṣajjati kasmiṃś cin nānarthe na parigrahe
     nābhirajyati caiteṣu vyarthatvād rāgadoṣayoḥ
 36 yaś ca me dakṣiṇaṃ bāhuṃ candanena samukṣayet
     savyaṃ vāsyā ca yas takṣet samāv etāv ubhau mama
 37 sukhī so 'ham avāptārthaḥ samalokṣāśma kāñcanaḥ
     muktasaṅgaḥ sthito rājye viśiṣṭo 'nyais tridandibhiḥ
 38 mokṣe hi trividhā niṣṭhā dṛṣṭā pūrvair maharṣibhiḥ
     jñānaṃ lokottaraṃ yac ca sarvatyāgaś ca karmaṇām
 39 jñānaniṣṭhāṃ vadanty eke mokṣaśāstravido janāḥ
     karma niṣṭhāṃ tathaivānye yatayaḥ sūkṣmadarśinaḥ
 40 prahāyobhayam apy etaj jñānaṃ karma ca kevalam
     tṛtīyeyaṃ samākhyātā niṣṭhā tena mahātmanā
 41 yame ca niyame caiva dveṣe kāme parigrahe
     māne dambhe tathā snehe sadṛśās te kuṭumbibhiḥ
 42 tridaṇḍādiṣu yady asti mokṣo jñānena kena cit
     chattrādiṣu kathaṃ na syāt tulyahetau parigrahe
 43 yena yena hi yasyārthaḥ kāraṇeneha kasya cit
     tat tad ālambate dravyaṃ sarvaḥ sve sve parigrahe
 44 doṣadarśī tu gārhasthye yo vrajaty āśramāntaram
     utsṛjan parigṛhnaṃś ca so 'pi saṅgān na mucyate
 45 ādhipatye tathā tulye nigrahānugrahātmani
     rājarṣibhikṣukācāryā mucyante kena ketunā
 46 atha satyādhipatye 'pi jñānenaiveha kevalam
     mucyante kiṃ na mucyante pade paramake sthitaḥ
 47 kāsāya dhāraṇaṃ maundyaṃ triviṣṭabdhaḥ kamandaluḥ
     liṅgāny atyartham etāni na mokṣāyeti me matiḥ
 48 yadi saty api liṅge 'smiñ jñānam evātra kāraṇam
     nirmokṣāyeha duḥkhasya liṅgamātraṃ nirarthakam
 49 atha vā duḥkhaśaithilyaṃ vīkṣya liṅge kṛtā matiḥ
     kiṃ tad evārthasāmānya chattrādiṣu na lakṣyate
 50 ākiṃcanye ca mokṣo 'sti kaiṃcanye nāsti bandhanam
     kaiṃcanye cetare caiva jantur jñānena mucyate
 51 tasmād dharmārthakāmeṣu tathā rājyaparigrahe
     bandhanāyataneṣv eṣu viddhy abandhe pade sthitam
 52 rājyaiśvaryamayaḥ pāśaḥ snehāyatana bandhanaḥ
     mokṣāśma niśiteneha chinnas tyāgāsinā mayā
 53 so 'ham evaṃgato mukto jātāsthas tvayi bhikṣuki
     ayathārtho hi te varṇo vakṣyāmi śṛṇu tan mama
 54 saukumāryaṃ tathārūpaṃ vapur agryaṃ tathā vayaḥ
     tavaitāni samastāni niyamaś ceti saṃśayaḥ
 55 yac cāpy ananurūpaṃ te liṅgasyāsya viceṣṭitam
     mukto 'yaṃ syān na vety asmād dharṣito matparigrahaḥ
 56 na ca kāmasamāyukte mukte 'py asti tridaṇḍakam
     na rakṣyate tvayā cedaṃ na muktasyāsti gopanā
 57 mat pakṣasaṃśrayāc cāyaṃ śṛṇu yas te vyatikramaḥ
     āśrayantyāḥ svabhāvena mama pūrvaparigraham
 58 praveśas te kṛtaḥ kena mama rāstre pure tathā
     kasya vā saṃnisargāt tvaṃ praviṣṭā hṛdayaṃ mama
 59 varṇapravara mukhyāsi brāhmaṇī kṣatriyo hy aham
     nāvayor ekayogo 'sti mā kṛthā varṇasaṃkaram
 60 vartase mokṣadharmeṣu gārhasthye tv aham āśrame
     ayaṃ cāpi sukastas te dvitīyo ''śramasaṃkaraḥ
 61 sagotrāṃ vāsagotrāṃ vā na veda tvāṃ na vettha mām
     sagotram āviśantyās te tṛtīyo gotra saṃkaraḥ
 62 atha jīvati te bhartā proṣito 'py atha vā kva cit
     agamyā parabhāryeti caturtho dharmasaṃkaraḥ
 63 sā tvam etāny akāryāṇi kāryāpekṣā vyavasyasi
     avijñānena vā yuktā mithyā jñānena vā punaḥ
 64 atha vāpi svatantrāsti svadoṣeṇeha kena cit
     yadi kiṃ cic chrutaṃ te 'si sarvaṃ kṛtam anarthakam
 65 idam anyat tṛtīyaṃ te bhāvasparśa vighātakam
     duṣṭāyā lakṣyate liṅgaṃ pravaktavyaṃ prakāśitam
 66 na mayy evābhisaṃdhis te jayaiṣiṇyā jaye kṛtaḥ
     yeyaṃ matpariṣat kṛtsnā jetum icchasi tām api
 67 tathā hy evaṃ punaś ca tvaṃ dṛṣṭiṃ svāṃ pratimuñcasi
     mat pakṣapratighātāya svapakṣodbhāvanāya ca
 68 sā svenāmarṣajena tvam ṛddhimohena mohitā
     bhūyaḥ sṛjasi yogāstraṃ viṣāmṛtam ivaikadhā
 69 icchator hi dvayor lābhaḥ strīpuṃsor amṛtopamaḥ
     alābhaś cāpy araktasya so 'tra doṣo viṣopamaḥ
 70 mā sprakṣīḥ sadhu jānīsva svaśāstram anupālaya
     kṛteyaṃ hi vijijñāsā mukto neti tvayā mama
     etat sarvaṃ praticchannaṃ mayi nārhasi gūhitum
 71 sā yadi tvaṃ svakāryeṇa yady anyasya mahīpateḥ
     tattvaṃ sattra praticchannā mayi nārhasi gūhitum
 72 na rājānaṃ mṛṣā gacchen na dvijātiṃ kathaṃcanan
     na striyaṃ strī guṇopetāṃ hanyur hy ete mṛṣā gatāḥ
 73 rājñāṃ hi balam aiśvaryaṃ brahma brahmavidāṃ balam
     rūpayauvana saubhāgyaṃ strīṇāṃ balam anuttamam
 74 ata etair balair eta balinaḥ svārtham icchatā
     ārjavenābhigantavyā vināśāya hy anārjavam
 75 sā tvaṃ jātiṃ śrutaṃ vṛttaṃ bhāvaṃ prakṛtim ātmanaḥ
     kṛtyam āgamane caiva vaktum arhasi tattvataḥ
 76 ity etair asukhair vākyair ayuktair asamañjasaiḥ
     pratyādiṣṭā narendreṇa sulabhā na vyakampata
 77 uktavākye tu nṛpatau sulabhā cārudarśanā
     tataś cārutaraṃ vākyaṃ pracakrāmātha bhāsitum
 78 navabhir navabhiś caiva doṣair vāgbuddhidūsanaiḥ
     apetam upapannārtham astā daśaguṇānvitam
 79 saukṣmyaṃ saṃkhyā kramau cobhau nirnayaḥ saprayojanaḥ
     pañcaitāny arthajātāni vākyam ity ucyate nṛpa
 80 eṣām ekaikaśo 'rthānāṃ saukṣmyādīnāṃ sulakṣaṇam
     śṛṇu saṃsāryamāṇānāṃ padārthaiḥ padavākyataḥ
 81 jñānaṃ jñeyeṣu bhinneṣu yathā bhedena vartate
     tatrātiśayinī buddhis tat saukṣmyam iti vartate
 82 doṣāṇāṃ ca guṇānāṃ ca pramāṇaṃ praivibhāgaśaḥ
     kaṃ cid artham abhipretya sā saṃkhyety upadhāryatām
 83 idaṃ pūrvam idaṃ paścād vaktavyaṃ yad vivakṣitam
     kramayogaṃ tam apy āhur vākyaṃ vākyavido janāḥ
 84 dharmārthakāmamokṣeṣu pratijñāya viśeṣataḥ
     idaṃ tad iti vākyānte procyate sa vinirnayaḥ
 85 icchā dveṣabhavair duḥkhaiḥ prakarṣo yatra jāyate
     tatra yā nṛpate vṛttis tat prayojanam iṣyate
 86 tāny etāni yathoktāni saikṣmyādīni janādhipa
     ekārthasamavetāni vākyaṃ mama niśāmaya
 87 upetārtham abhinnārthaṃ nāpavṛttaṃ na cādhikam
     nāślakṣṇaṃ na ca saṃdigdhaṃ vakṣyāmi paramaṃ tava
 88 na gurv akṣarasaṃbaddhaṃ parāṅmukha mukhaṃ na ca
     nānṛtaṃ na trivargeṇa viruddhaṃ nāpy asaṃkṣṛtam
 89 na nyūnaṃ kasta śabdaṃ vā vyutkramābhihitaṃ na ca
     na śeṣaṃ nānukalpena niṣkāraṇam ahetukam
 90 kāmāt krodhād bhayāl lobhād dainyād ānāryakāt tathā
     hrīto 'nukrośato mānān na vakṣyāmi kathaṃ cana
 91 vaktā śrotā ca vākyaṃ ca yadā tvāvikalaṃ nṛpa
     samam eti vivakṣāyāṃ tadā so 'rthaḥ prakāśate
 92 vaktavye tu yadā vaktā śrotāram avamanyate
     svārtham āha parārthaṃ vā tadā vākyaṃ na rohati
 93 atha yaḥ svārtham utsṛjya parārthaṃ prāha mānavaḥ
     viśaṅkā jāyate tasmin vākyaṃ tad api doṣavat
 94 yas tu vaktā dvayor artham aviruddhaṃ prabhāsate
     śrotuś caivātmanaś caiva sa vaktā netaro nṛpa
 95 tadarthavad idaṃ vākyam upetaṃ vākyasaṃpadā
     avikṣipta manā rājann ekāgraḥ śrotum arhasi
 96 kāsi kasya kuto veti tvayāham abhicoditā
     tatrottaram idaṃ vākyaṃ rājann ekamanāḥ śṛṇu
 97 yathā jatu ca kāṣṭhaṃ ca pāṃsavaś coda bindubhiḥ
     suśliṣṭāni tathā rājan prāninām iha saṃbhavaḥ
 98 śabdaḥ sparśo raso rūpaṃ gandhaḥ pañcendriyāṇi ca
     pṛthag ātmā daśātmānaḥ saṃśliṣṭā jatu kāṣṭhavat
 99 na caiṣāṃ codanā kā cid astīty eṣa viniścayaḥ
     ekaikasyeha vijñānaṃ nāsty ātmani tathā pare
 100 na veda cakṣuś cakṣus tvaṃ śrotraṃ nātmani vartate
    tathaiva vyabhicāreṇa na vartante parasparam
    saṃśliṣṭā nābhijāyante yathāpa iha pāṃsavaḥ
101 bāhyān anyān apekṣante guṇāṃs tān api me śṛṇu
    rūpaṃ cakṣuḥ prakāśaś ca darśane hetavas trayaḥ
    yathaivātra tathānyeṣu jñānajñeyeṣu hetavaḥ
102 jñānajñeyāntare tasmin mano nāmāparo guṇaḥ
    vicārayati yenāyaṃ niścaye sādhvasādhunī
103 dvādaśas tv aparas tatra buddhir nāma guṇaḥ smṛtaḥ
    yena saṃśaya pūrveṣu boddhavyeṣu vyavasyati
104 atha dvādaśake tasmin sattvaṃ nāmāparo guṇaḥ
    mahāsattvo 'lpasattvo vā jantur yenānumīyate
105 kṣetrajña iti cāpy anyo guṇas tatra caturdaśaḥ
    mamāyam iti yenāyaṃ manyate na ca manyate
106 atha pañcadaśo rājan guṇas tatrāparaḥ smṛtaḥ
    pṛthak kalā samūhasya sāmagryaṃ tad ihocyate
107 guṇas tv evāparas tatra saṃghāta iti sodaśaḥ
    ākṛtir vyaktir ity etau guṇau yasmin samāśritau
108 sukhaduḥkhe jarāmṛtyū lābhālābhau priyāpriye
    iti caikonaviṃśo 'yaṃ dvandvayoga iti smṛtaḥ
109 ūrdhvam ekonaviṃśatyāḥ kālo nāmāparo guṇaḥ
    itīmaṃ viddhi viṃśatyā bhūtānāṃ prabhavāpyayam
110 viśmakaś caiṣa saṃghāto mahābhūtāni pañca ca
    sadasad bhāvayogau ca guṇāv anyau prakāśakau
111 ity evaṃ viṃśatiś caiva guṇāḥ sapta ca ye smṛtāḥ
    vidhiḥ śukraṃ balaṃ ceti traya ete guṇāḥ pare
112 ekaviṃśaś ca daśa ca kalāḥ saṃkhyānataḥ smṛtāḥ
    samagrā yatra vartante tac charīram iti smṛtam
113 avyaktaṃ prakṛtiṃ tv āsāṃ kalānāṃ kaś cid icchati
    vyaktaṃ cāsāṃ tathaivānyaḥ sthūladarśī prapaśyati
114 avyaktaṃ yadi vā vyaktaṃ dvayīm atha catuṣṭayīm
    prakṛtiṃ sarvabhūtānāṃ paśyanty adhyātmacintakāḥ
115 seyaṃ prakṛtir avyaktā kalābhir vyaktatāṃ gatā
    ahaṃ ca tvaṃ ca rājendra ye cāpy anye śarīriṇaḥ
116 bindunyāsādayo 'vasthāḥ śukraśonita saṃbhavāḥ
    yāsām eva nipātena kalalaṃ nāma jāyate
117 kalalād arbudotpattiḥ peśī cāpy arbudodbhavā
    peśyās tv aṅgābhinirvṛttir nakharomāṇi cāṅgataḥ
118 saṃpūrṇe navame māse jantor jātasya maithila
    jāyate nāma rūpatvaṃ strī pumān veti liṅgataḥ
119 jātamātraṃ tu tad rūpaṃ dṛṣṭvā tāmranakhāṅguli
    kaumāra rūpam āpannaṃ rūpato na palabhyate
120 kaumārād yauvanaṃ cāpi sthāviryaṃ cāpi yauvanāt
    anena kramayogena pūrvaṃ pūrvaṃ na labhyate
121 kalānāṃ pṛthag arthānāṃ pratibhedaḥ kṣaṇe kṣaṇe
    vartate sarvabhūteṣu saukṣmyāt tu na vibhāvyate
122 na caiṣām apyayo rājaṁl lakṣyate prabhavo na ca
    avasthāyām avasthāyāṃ dīpasyevārciṣo gatiḥ
123 tasyāpy evaṃ prabhāvasya sadaśvasyeva dhāvataḥ
    ajasraṃ sarvalokasya kaḥ kuto vā na vā kutaḥ
124 kasyedaṃ kasya vā nedaṃ kuto vedaṃ na vā kutaḥ
    saṃbandhaḥ ko 'sti bhūtānāṃ svair apy avayavair iha
125 yathādityān maṇeś caiva vīrudbhyaś caiva pāvakaḥ
    bhavety evaṃ samudayāt kalānām api jantavaḥ
126 ātmany evātmanātmānaṃ yathā tvam anupaśyasi
    evam evātmanātmānam anyasmin kiṃ na paśyasi
    yady ātmani parasmiṃś ca samatām adhyavasyasi
127 atha māṃ kāsi kasyeti kimartham anupṛcchasi
    idaṃ me syād idaṃ neti dvandvair muktasya maithila
    kāsi kasya kuto veti vacane kiṃ prayojanam
128 ripau mitre 'tha madhyasthe vijaye saṃdhivigrahe
    kṛtavān yo mahīpāla kiṃ tasmin muktalakṣaṇam
129 trivarge saptadhā vyaktaṃ yo na vedeha karmasu
    saṅgavān yas trivarge ca kiṃ tasmin muktalakṣaṇam
130 priye caivāpriye caiva durbale balavaty api
    yasya nāsti samaṃ cakṣuḥ kiṃ tasmin muktalakṣaṇam
131 tad amuktasya te mokṣe yo 'bhimāno bhaven nṛpa
    suhṛdbhiḥ sa nivāryas te vicittasyeva bheṣajaiḥ
132 tāni tāny anusaṃdṛśya saṅgasthānāny ariṃdama
    ātmanātmani saṃpaśyet kiṃ tasmin muktalakṣaṇam
133 imāny anyāni sūkṣmāṇi mokṣam āśritya kāni cit
    caturaṅga pravṛttāni saṅgasthānāni me śṛṇu
134 ya imāṃ pṛthivīṃ kṛtsnām ekachattrāṃ praśāsti ha
    ekam eva sa vai rājā puram adhyāvasaty uta
135 tat pure caikam evāsya gṛhaṃ yad adhitiṣṭhati
    gṛhe śayanam apy ekaṃ niśāyāṃ yatra līyate
136 śayyārdhaṃ tasya cāpy atra strīpūrvam adhitiṣṭhati
    tad anena prasaṅgena phalenaiveha yujyate
137 evam evopabhogeṣu bhojanāc chādaneṣu ca
    guṇeṣu parimeyeṣu nigrahānugrahau prati
138 paratantraḥ sadā rājā svalpe so 'pi prasajyate
    saṃdhivigrahayoge ca kuto rājñaḥ svatantratā
139 strīṣu krīdā vihāreṣu nityam asyāsvatantratā
    mantre cāmātya samitau kuta eva svatantratā
140 yadā tv ājñāpayaty anyāṃs tadāsyoktā svatantratā
    avaśaḥ kāryate tatra tasmiṃs tasmin guṇe sthitaḥ
141 svaptu kāmo na labhate svaptuṃ kāryārthibhir janaiḥ
    śayane cāpy anujñātaḥ supta utthāpyate 'vaśaḥ
142 snāhy ālabha piba prāśa juhudhy agnīn yajeti ca
    vadasya śṛṇu cāpīti vivaśaḥ kāryate paraiḥ
143 abhigamyābhigamyainaṃ yācante satataṃ narāḥ
    na cāpy utsahate dātuṃ vittarakṣī mahājanāt
144 dāne kośakṣayo hy asya vairaṃ cāpy arayacchataḥ
    kṣaṇenāsyopavartante doṣā vairāgya kārakāḥ
145 prājñāñ śūrāṃs tathaivādhyān ekasthāne 'pi śaṅkate
    bhayam apy abhaye rājño yaiś ca nityam upāsyate
146 yadā caite praduṣyanti rājan ye kīrtitā mayā
    tadaivāsya bhayaṃ tebhyo jāyate paśya yādṛśam
147 sarvaḥ sve sve gṛhe rājā sarvaḥ sve sve gṛhe gṛhī
    nigrahānugrahau kurvaṃs tulyo janakarājabhiḥ
148 putrā dārās tathaivātmā kośo mitrāṇi saṃcayaḥ
    paraiḥ sādhāraṇā hy ete tais tair evāsya hetubhiḥ
149 hato deśaḥ puraṃ dagdhaṃ pradhānaḥ kuñjaro mṛtaḥ
    lokasādhāraṇeṣv eṣu mithyā jñānena tapyate
150 amukto mānasair duḥkhair ichā dveṣapriyodbhavaiḥ
    śiro rogādibhī rogais tathaiva vinipātibhiḥ
151 dvandvais tais tair upahataḥ sarvataḥ pariśaṅkitaḥ
    bahu pratyarthikaṃ rājyam upāste gaṇayan niśāḥ
152 tad alpasukham atyarthaṃ bahuduḥkham asāravat
    ko rājyam abhipadyeta prāpya copaśamaṃ labhet
153 mamedam iti yac cedaṃ puraṃ rāstraṃ ca manyase
    balaṃ kośam amātyāṃś ca kasyaitāni na vā nṛpa
154 mitrāmātyaṃ puraṃ rāstraṃ dandaḥ kośo mahīpatiḥ
    saptāṅgaś cakrasaṃghāto rājyam ity ucyate nṛpa
155 saptāṅgasyāsya rājyasya tridaṇḍasyeva tiṣṭhataḥ
    anyonyaguṇayuktasya kaḥ kena guṇato 'dhikaḥ
156 teṣu teṣu hi kāleṣu tat tad aṅgaṃ viśiṣyate
    yena yat sidhyate kāryaṃ tat prādhānyāya kalpate
157 saptāṅgaś cāpi saṃghātas trayaś cānye nṛpottama
    saṃbhūya daśavargo 'yaṃ bhuṅkte rājyaṃ hi rājavat
158 yaś ca rājā mahotsāhaḥ kṣatradharmarato bhavet
    sa tuṣyed daśa bhāgena tatas tv anyo daśāvaraiḥ
159 nāsty asādhāraṇo rājā nāsti rājyam arājakam
    rājye 'sati kuto dharmo dharme 'sati kutaḥ param
160 yo 'py atra paramo dharmaḥ pavitraṃ rājarājyayoḥ
    pṛthivī dakṣiṇā yasya so 'śvamedho na vidyate
161 sāham etāni karmāṇi rājyaduḥkhāni maithila
    samarthā śataśo vaktum atha vāpi sahasraśaḥ
162 svadehe nābhiṣaṅgo me kutaḥ paraparigrahe
    na mām evaṃvidhāṃ muktām īdṛśaṃ vaktum arhasi
163 nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañca śikhāc chrutaḥ
    sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ
164 tasya te muktasaṅgasya pāśān ākramya tiṣṭhataḥ
    chattrādiṣu viśeṣeṣu kathaṃ saṅgaḥ punar nṛpa
165 śrutaṃ te na śrutaṃ manye mithyā vāpi śrutaṃ śrutam
    atha vā śrutasaṃkāśaṃ śrutam anyac chrutaṃ tvayā
166 athāpīmāsu saṃjñāsu laukikīṣu pratiṣṭhasi
    abhiṣaṅgāvarodhābhyāṃ baddhas tvaṃ prākṛto mayā
167 sattvenānupraveśo hi yo 'yaṃ tvayi kṛto mayā
    kiṃ tavāpakṛtaṃ tatra yadi mukto 'si sarvataḥ
168 niyamo hy eṣa dharmeṣu yatīnāṃ śūnyavāsitā
    śūnyam āvāsayantyā ca mayā kiṃ kasya dūsitam
169 na pānibhyāṃ na bāhubhyāṃ pādorubhyāṃ na cānagha
    na gātrāvayavair anyaiḥ spṛśāmi tvā narādhipa
170 kule mahati jātena hrīmatā dīrghadarśinā
    naitat sadasi vaktavyaṃ sad vāsad vā mithaḥ kṛtam
171 brāhmaṇā guravaś ceme tathāmātyā gurūttamāḥ
    tvaṃ cātha gurur apy eṣām evam anyonyagauravam
172 tad evam anusaṃdṛśya vācyāvācyaṃ parīkṣatā
    strīpuṃso samavāyo 'yaṃ tvayā vācyo na saṃsadi
173 yathā puṣkara parṇasthaṃ jalaṃ tatparṇasaṃsthitam
    tiṣṭhaty aspṛśatī tadvattvayi vatsyāmi maithila
174 yadi vāpy aspṛśantyā me sparśaṃ jānāsi kaṃ cana
    jñānaṃ kṛtam abījaṃ te kathaṃ teneha bhikṣuṇā
175 sa gārhasthyāc cyutaś ca tvaṃ mokṣaṃ nāvāpya durvidam
    ubhayor antarāle ca vartase mokṣavātikaḥ
176 na hi muktasya muktena jñasyaikatva pṛthaktvayoḥ
    bhāvābhāva samāyoge jāyate varṇasaṃkaraḥ
177 varṇāśramapṛthaktve ca dṛṣṭārthasyāpṛthaktvinaḥ
    nānyad anyad iti jñātvā nānyad anyat pravartate
178 pānau kundaṃ tathā kunde payaḥ payasi makṣikāḥ
    āśritāśraya yogena pṛthaktvenāśrayā vayam
179 na tu kunde payo bhāvaḥ payaś cāpi na makṣikāḥ
    svayam evāśrayanty ete bhāvā na tu parāśrayam
180 pṛthaktvād āśramāṇāṃ ca varṇānyatve tathaiva ca
    parasparapṛthaktvāc ca kathaṃ te varṇasaṃkaraḥ
181 nāsmi varṇottamā jātyā na vaiśyā nāvarā tathā
    tava rājan savarṇāsmi śuddhayonir aviplutā
182 pradhāno nāma rājarṣir vyaktaṃ te śrotram āgataḥ
    kule tasya samutpannāṃ sulabhāṃ nāma viddhi mām
183 droṇaś ca śataśṛṅgaś ca vakradvāraś ca parvataḥ
    mama sattreṣu pūrveṣāṃ citā maghavatā saha
184 sāhaṃ tasmin kule jātā bhartary asati madvidhe
    vinītā mokṣadharmeṣu carāmy ekā munivratam
185 nāsmi sattra praticchannā na parasvābhimāninī
    na dharmasaṃkarakarī svadharme 'smi dhṛtavratā
186 nāsthirā svapratijñāyāṃ nāsamīkṣya pravādinī
    nāsamīkṣyāgatā cāhaṃ tvatsakāśaṃ janādhipa
187 mokṣe te bhavitāṃ buddhiṃ śrutvāhaṃ kuśalaiṣiṇī
    tava mokṣasya cāpy asya jijñāsārtham ihāgatā
188 na vargasthā bravīmy etat svapakṣa parapakṣayoḥ
    mukto na mucyate yaś ca śānto yaś ca na śāmyati
189 yathā śūnye purāgāre bhikṣur ekāṃ niśāṃ vaset
    tathā hi tvac charīre 'sminn imāṃ vatsyāmi śarvatīm
190 sāham āsanadānena vāg ātithyena cārcitā
    suptā suśaraṇā prītā śvo gamiṣyāmimaithila
191 ity etāni sa vākyāni hetumanty arthavanti ca
    śrutvā nādhijagau rājā kiṃ cid anyad ataḥ param

SECTION CCCVIII

"'Vasishtha said, I have thus far discoursed to thee on the Sankhya philosophy. Listen now to me as I tell thee what is Vidya (knowledge) and what is Avidya (Ignorance), one after the other. The learned say that that Prakriti, which is fraught with the attributes of Creation and Destruction, is called Avidya; while Purusha, who is freed from the attributes of Creation and Destruction and who transcends the four and twenty topics or principles, is called Vidya. Listen to me first as I tell thee what is Vidya among successive sets of other things, as expounded in the Sankhya philosophy. Among the senses of knowledge and those of action, the senses of knowledge are said to constitute what is known as Vidya. Of the senses of knowledge and their object, the former constitute Vidya as has been heard by us. Of objects of the senses and the mind, the wise have said that the mind constitute Vidya. Of mind and the five subtile essences, the five subtile essences constitutes Vidya. Of the five subtile essences and Consciousness, Consciousness constitutes Vidya. Of Consciousness and Mahat, Mahat, O king, is Vidya. Of all the topics or principles beginning with Mahat, and Prakriti, it is Prakriti, which is unmanifest and supreme, that is called Vidya. Of Prakriti, and that called Vidhi which is Supreme, the latter should be known as Vidya. Transcending
p. 25
[paragraph continues] Prakriti is the twenty-fifth (called Purusha) who should be known as Vidya. Of all knowledge that which is the Object of Knowledge has been said to be the Unmanifest, O king. 1 Again, Knowledge has been said to be Unmanifest and the Object of knowledge to be that which transcends the four and twenty. Once more, Knowledge has been said to be Unmanifest, and the Knower is that which transcends the four and twenty. I have now told thee what is truly the import of Vidya and Avidya. Listen now to me as I tell thee all that has been said about the Indestructible, and the Destructible. Both Jiva and Prakriti have been said to be Indestructible, and both of them have been said to be Destructible. I shall tell thee the reason of this correctly as I have understood it. Both Prakriti and Jiva are without beginning and without end or destruction. Both of them are regarded as supreme (in the matter of Creation). Those that are possessed of knowledge say that both are to be called topics or principles. In consequence of its attributes of (repeated) Creation and Destruction, the Unmanifest (or Prakriti) is called Indestructible. That Unmanifest becomes repeatedly modified for the purpose of creating the principle. And because the principles beginning with Mahat are produced by Purusha as well, and because also Purusha and the Unmanifest are mutually dependant upon each other, therefore is Purusha also, the twenty-fifth, called Kshetra (and hence Akshara or Indestructible). 2 When the Yogin withdraws and merges all the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth (viz., Jiva or Purusha) also, with all those principles disappears into it. When the principles become merged each into its progenitor, then the one that remains is Prakriti. When Kshetrajna too, 3 O son, becomes merged into his own producing cause then (all that remains is Brahma and, therefore) Prakriti with all the principles in it becomes Kshara (or meets with destruction), and attains also to the condition of being without attributes in consequence of her dissociation from all the principles. Thus it is that Kshetrajna, when his knowledge of Kshetra disappears, becomes, by his nature, destitute of attributes, as it has been heard by us. When he becomes Kshara he then assumes attributes. When, however, he attains to his own real nature, he then succeeds in understanding his own condition of being really destitute of attributes. By casting off Prakriti and beginning to realise that he is different from her, the intelligent Kshetrajna then comes to be regarded as pure and stainless. When Jiva ceases to exist in a state of union with
p. 26
[paragraph continues] Prakriti, then does he become identifiable with Brahma. When, however, he exists united with Prakriti, he then, O king, seems to be different from Brahma. Indeed, when Jiva shows no affection for Prakriti and her principles, he then succeeds in beholding the Supreme and having once beheld Him wishes not to fall away from that felicity. When the knowledge of truth dawns upon him, Jiva begins to lament in this strain: Alas, how foolishly have I acted by falling through ignorance, into this frame composed of Prakriti like a fish entangled in a net! Alas, through ignorance, I have migrated from body to body like a fish from water to water thinking that water is the element in which alone it can live. Indeed, like a fish that does not know anything else than water to be its element, I also have never known anything else than children and spouses to be my own! Fie on me that through ignorance, I have been repeatedly migrating from body to body in forgetfulness (of the Supreme Soul)! The Supreme Soul alone is my friend. I have capacity for friendship with Him. Whatever be my nature and whoever I may be, I am competent to be like Him and to attain an identity with Him. I see my similarity with Him. I am indeed, like Him. He is stainless. It is evident that I am of the same nature. Through ignorance and stupefaction, I have become associated with inanimate Prakriti. Though really without attachments, I have passed this long time in a state of attachment with Prakriti. Alas, by her was I so long subdued without having been able to know it. Various are the forms--high, middling, and low, that Prakriti assume. Oh, how shall I dwell in those forms? 1 How shall I live conjointly with her? In consequence only of my ignorance I repair to her companionship. I shall now be fixed (in Sankhya or Yoga). I shall not longer keep her companionship. For having passed so long a time with her, I should think that I was so long deceived by her, for myself being really exempt from modification, how could I keep company with one that is subject to modification? She cannot be held to be responsible for this. The responsibility is mine, since turning away from the Supreme Soul I become of my own accord attached to her. In consequence of that attachment, myself, though formless in reality, had to abide in multifarious forms. Indeed, though formless by nature I become endued with forms in consequence of my sense of meum, and thereby insulted and distressed. In consequence of my sense of meum, concerning the result of Prakriti, I am forced to take birth in diverse orders of Being. Alas, though really destitute of any sense of meum, yet in consequence of affecting it, what diverse acts of an evil nature have been committed by me in those orders which I took birth while I remained in them with a soul that had lost all knowledge! I have no longer anything to do with him who, with essence made up of consciousness, divides herself into many fragments and who seeks to unite me with them. It is only now that I have been awakened and have understood that I am by nature without any sense of meum and without that
p. 27
consciousness which creates the forms of Prakriti that invests me all around. Casting off that sense of meum which I always have with respect to her and whose essence is made up of consciousness, and casting off Prakriti herself, I shall take refuge in Him who is auspicious. I shall be united with Him, and not with Prakriti which is inanimate. If I unite with Him, it will be productive of my benefit. I have no similarity of nature with Prakriti!--The twenty-fifth, (viz., Jiva), when he thus succeeds in understanding the Supreme, becomes able to cast off the Destructible and attain to identity with that which is Indestructible and which is the essence of all that is auspicious, Destitute of attributes in his true nature and in reality Unmanifest, Jiva becomes invested with what is Manifest and assumes attributes. When he succeeds in beholding that which is without attributes and which is the origin of the Unmanifest, he attains, O ruler of Mithila, to identify the same.
"'I have now told thee what the indications are of what is Indestructible and what is Destructible, according to the best of my knowledge and according to what has been expounded in the scriptures. I shall now tell thee, according to what I have heard, as to how Knowledge that is subtile, stainless, and certain arises. Do thou listen to me. I have already discoursed to thee what the Sankhya and the Yoga systems are according to their respective indications as expounded in their respective scriptures. Verily, the science that has been expounded in Sankhya treatises is identical with what has been laid down in the Yoga scriptures. The knowledge, O monarch, which the Sankhya preach, is capable of awakening every one. In the Sankhya scriptures, that Knowledge has been inculcated very clearly for the benefit of disciples. The learned say that this Sankhya system is very extensive. Yogin have great regard for that system as also for the Vedas. In the Sankhya system no topic or principle transcending the twenty-fifth is admitted. That which the Sankhyas regard-as their highest topic of principles has been duly described (by me). In the Yoga philosophy, it is said that Brahma, which is the essence of knowledge without duality, becomes Jiva only when invested with Ignorance. In the Yoga scriptures, therefore, both Brahma and Jiva are spoken of,--'"

 

 

 

 

Book 12
Chapter 309

 

 

 

 

1 [y]
      kathaṃ nirvedam āpannaḥ śuko vaiyāsakiḥ purā
      etad icchāmi kauravya śrotuṃ kautūhalaṃ hi me
  2 [bhī]
      prākṛtena suvṛttena carantam akutobhayam
      adhyāpya kṛtsnaṃ svādhyāyam anvaśād vai pitā sutam
  3 dharmaṃ putra niṣevasva sutīkṣṇau hi himātapau
      kṣutpipāse ca vāyuṃ ca jaya nityaṃ jitendriyaḥ
  4 satyam ārjavam akrodham anasūyāṃ damaṃ tapaḥ
      ahiṃsāṃ cānṛśaṃsyaṃ ca vidhivat paripālaya
  5 satye tiṣṭha rato dharme hitvā sarvam anārjavam
      devatātithiśeṣeṇa yātrāṃ prāṇasya saṃśraya
  6 phenapātropame dehe jīve śakunivat sthite
      anitye priya saṃvāse kathaṃ svapiṣi putraka
  7 apramatteṣu jāgratsu nityayukteṣu śatruṣu
      antaraṃ lipsamāneṣu bālas tvaṃ nāvabudhyase
  8 gaṇyamāneṣu varṣeṣu kṣīyamāṇe tathāyuṣi
      jīvite śiṣyamāṇe ca kim utthāya na dhāvasi
  9 aihālaukikam īhante māṃsaśonitavardhanam
      pāralaukikakāryeṣu prasuptā bhṛśanāstikāḥ
  10 dharmāya ye 'bhyasūyanti buddhimohānvitā narāḥ
     apathā gacchatāṃ teṣām anuyātāpi pīḍyate
 11 ye tu tuṣṭāḥ suniyatāḥ satyāgama parāyanāḥ
     dharmyaṃ panthānam ārūḍhās tān upāssva ca pṛccha ca
 12 upadhārya mataṃ teṣāṃ vṛddhānāṃ dharmadarśinām
     niyaccha parayā buddhyā cittam utpathagāmi vai
 13 adya kālikayā buddhyā dūre śva iti nirbhayāḥ
     sarvabhakṣā na paśyanti karmabhūmiṃ vicetasaḥ
 14 dharmaniḥśreṇim āsthāya kiṃ cit kiṃ cit samāruha
     kośakāravad ātmānaṃ veṣṭayan nāvabudhyase
 15 nāstikaṃ bhinnamaryādaṃ kūlapātam ivāsthiram
     vāmataḥ kuru visrabdho naraṃ venum ivoddhatam
 16 kāmaṃ krodhaṃ ca mṛtyuṃ ca pañcendriya jalāṃ nadīm
     nāvaṃ dhṛtimayīṃ kṛtvā janma durgāni saṃtara
 17 mṛtyunābhyāhate loke jarayā paripīdite
     amoghāsu patantīṣu dharmayānena saṃtara
 18 tiṣṭhantaṃ ca śayānaṃ ca mṛtyur anveṣate yadā
     nirvṛtiṃ labhase kasmād akasmān mṛtyunāśitaḥ
 19 saṃcinvānakam evainaṃ kāmānām avitṛptakam
     vṛkīvoraṇam āsādya mṛtyur ādāya gacchati
 20 kramaśaḥ saṃcitaśikho dharmabuddhimayo mahān
     andhakāre praveṣṭavye dipo yatnena dhāryate
 21 saṃpatan dehajālāni kadā cid iha mānuṣe
     brāhmaṇyaṃ labhate jantus tat putra paripālaya
 22 brāhmaṇasya hi deho 'yaṃ na kāmārthāya jāyate
     iha kleśāya tapase pretya tv anupamaṃ sukham
 23 brāhmaṇyaṃ bahubhir avāpyate tapobhis; tal labdhvā na paripanena heditavyam
     svādhyāye tapasi dame ca nityayuktaḥ; kṣemārthī kuśalaparaḥ sadā yatasva
 24 avyaktaprakṛtir ayaṃ kalā śarīraḥ; sūkṣmātmā kṣaṇatrutiśo nimeṣa romā
     ṛtvāsyaḥ samabalaśuklakṛṣṇanetro; mānāṅgo dravati vayo hayo narāṇām
 25 taṃ dṛṣṭvā prasṛtam ajasram ugravegaṃ; gacchantaṃ satatam ihāvyapekṣamāṇam
     cakṣus te yadina parapraṇetṛneyaṃ; dharme te bhavatu manaḥ paraṃ niśamya
 26 ye 'mī tu pracalita dharmakāmavṛttāḥ; krośantaḥ satatam aniṣṭa saṃprayogāḥ
     kliśyante parigata vedanāśarīrā; bahvībhiḥ subhṛśam adharmavāsanābhiḥ
 27 rājā dharmaparaḥ sadā śubhagoptā; samīkṣya sukṛtināṃ dadhāti lokān
     bahuvidham api carataḥ pradiśati; sukham anupagataṃ niravadyam
 28 śvāno bhīsanāyo mukhāni vayāṃsi; vada gṛdhrakulapakṣiṇāṃ ca saṃghāḥ
     narāṃ kadane rudhirapā guruvacana;nudam uparataṃ viśasanti
 29 maryādā niyatāḥ svayambhuvā ya ihemāḥ; prabhinatti daśaguṇā mano'nugatvāt
     nivasati bhṛśam asukhaṃ pitṛviṣaya;vipinam avagāhya sa pāpaḥ
 30 yo lubdhaḥ subhṛśaṃ priyānṛtaś ca manuṣyaḥ; satatanikṛtivañcanāratiḥ syāt
     upanidhibhir asukhakṛt sa paramanirayago; bhṛśam asukham anubhavati duṣkṛta karmā
 31 uṣmāṃ vaitaraṇīṃ mahānadīm; avagādho 'si patravanabhinna gātraḥ
     paraśu vanaśayo nipatito; vasati ca mahāniraye bhṛśārtaḥ
 32 mahāpadāni katthase na cāpy avekṣase param
     cirasya mṛtyukārikām anāgatāṃ na budhyase
 33 prayāsyatāṃ kim āsyate samutthitaṃ mahad bhayam
     atipramāthi dāruṇaṃ sukhasya saṃvidhīyatām
 34 purā mṛtaḥ pranīyase yamasya mṛtyuśāsanāt
     tad antikāya dāruṇaiḥ prayatnam ārjave kuru
 35 purā samūla bāndhavaṃ prabhur haraty aduḥkhavit
     taveha jīvitaṃ yamo na cāsti tasya vārakaḥ
 36 purā vivāti māruto yamasya yaḥ puraḥsaraḥ
     puraika eva nīyase kuruṣva sāmparāyikam
 37 purā sahikka eva te pravāti māruto 'ntakaḥ
     purā ca vibhramanti te diśo mahābhayāgame
 38 smṛtiś ca saṃnirudhyate purā taveha putraka
     samākulasya gacchataḥ samādhim uttamaṃ kuru
 39 kṛtākṛte śubhāśubhe pramādakarma viplute
     smaran purā na tapyase nidhatsva kevalaṃ nidhim
 40 purā jarā kalevaraṃ vijarjarī karoti te
     balāṅgarūpahāriṇī nidhatsva kevalaṃ nidhim
 41 purā śarīram antako bhinatti rogasāyakaiḥ
     prasahya jīvitakṣaye tapo mahat samācara
 42 purā vṛkā bhayaṃkarā manuṣyadehagocarāḥ
     abhidravanti sarvato yatasva puṇyaśīlane
 43 purāndhakāram ekako 'nupaśyasi tvarasva vai
     purā hiran mayān nagān nirīkṣase 'drimūrdhani
 44 purā kusaṃgatāni te suhṛn mukhāś ca śatravaḥ
     vicālayanti darśanād ghatasva putra yat param
 45 dhanasya yasya rājato bhayaṃ na cāsti caurataḥ
     mṛtaṃ ca yan na muñcati samarjayasva tad dhanam
 46 na tatra saṃvibhajyate svakarmabhiḥ parasparam
     yad eva yasya yautakaṃ tad eva tatra so 'śnute
 47 paratra yena jīvyate tad eva putra dīyatām
     dhanaṃ yad akṣayaṃ dhruvaṃ samarjayasva tat svayam
 48 na yāvad eva pacyate mahājanasya yāvakam
     apakva eva yāvake purā pranīyase tvara
 49 na mātṛpitṛbāndhavā na saṃstutaḥ priyo janaḥ
     anuvrajanti saṃkate vrajantam ekapātinām
 50 yad eva karma kevalaṃ svayaṃ kṛtaṃ śubhāśubham
     tad eva tasya yautakaṃ bhavaty amutra gacchataḥ
 51 hiraṇyaratnasaṃcayāḥ śubhāśubhena saṃcitāḥ
     na tasya dehasaṃkṣaye bhavanti kāryasādhakāḥ
 52 paratra gāmikasya te kṛtākṛtasya karmaṇaḥ
     na sākṣir ātmanā samo nṛṇām ihāsti kaś cana
 53 manuṣyadehaśūnyakaṃ bhavaty amutra gacchataḥ
     prapaśya buddhicakṣuṣā pradṛśyate hi sarvataḥ
 54 ihāgnisūryavāyavaḥ śarīram āśritās trayaḥ
     ta eva tasya sākṣiṇo bhavanti dharmadarśinaḥ
 55 yathāniśeṣu sarvataḥ spṛśatsu sarvadāriṣu
     prakāśagūḍha vṛttiṣu svadharmam eva pālaya
 56 anekapāripanthike virūparaudrarakṣite
     svam eva karma rakṣyatāṃ svakarma tatra gacchati
 57 na tatra saṃvibhajyate svakarmaṇā parasparam
     yathā kṛtaṃ svakarmajaṃ tad eva bhujyate phalam
 58 yathāpsaro gaṇāḥ phalaṃ sukhaṃ maharṣibhiḥ saha
     tathāpnuvanti karmato vimānakāmagānimaḥ
 59 yatheha yatkṛtaṃ śubhaṃ vipāpmabhiḥ kṛtātmabhiḥ
     tad āpnuvanti mānavās tathā viśuddhayonayaḥ
 60 prajāpateḥ salokatāṃ bṛhaspateḥ śatakratoḥ
     vrajanti te parāṃ gatiṃ gṛhastha dharmasetubhiḥ
 61 sahasraśo 'py anekaśaḥ pravaktum utsahāmahe
     abuddhi mohanaṃ punaḥ prabhur vinā na yāvakam
 62 gatā dvir astavarṣatā dhruvo 'si pañcaviṃśakaḥ
     kuruṣva dharmasaṃcayaṃ vayo hi te 'tivartate
 63 purā karoti so 'ntakaḥ pramādagomukhaṃ damam
     yathāgṛhītam utthitaṃ tvarasva dharmapālane
 64 yadā tvam eva pṛṣṭhatas tvam agrato gamiṣyasi
     tathāgatiṃ gamiṣyataḥ kim ātmanā pareṇa vā
 65 yad ekapātināṃ satāṃ bhavaty amutra gacchatām
     bhayeṣu sāmparāyikaṃ nidhatsva taṃ mahānidhim
 66 sakūla mūlabāndhavaṃ prabhur haraty asaṅgavān
     na santi yasya vārakāḥ kuruṣva dharmasaṃnidhim
 67 idaṃ nidarśanaṃ mayā taveha putra saṃmatam
     svadharśanānumānataḥ pravarnitaṃ kuruṣva tat
 68 dadhāti yaḥ svakarmaṇā dhanāni yasya kasya cit
     abuddhi mohajair guṇaiḥ śataika eva yujyate
 69 śrutaṃ samartham astu te prakurvataḥ śubhāḥ kriyāḥ
     tad eva tatra darśanaṃ kṛtajñam arthasaṃhitam
 70 nibandhanī rajjur eṣā yā grāme vasato ratiḥ
     chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ
 71 kiṃ te dhanena kiṃ bandhubhis te; kiṃ te putraiḥ putraka yo mariṣyasi
     ātmānam anviccha guhāṃ praviṣṭaṃ; pitāmahās te kva gatāś ca sarve
 72 śvaḥ kāryam adya kurvīta pūrvāhne cāparāhnikam
     ko hi tad veda kasyādya mṛtyusenā nivekṣyate
 73 anugamya śmaśānāntaṃ nivartantīha bāndhavāḥ
     agnau prakṣipya puruṣaṃ jñātayaḥ suhṛdas tathā
 74 nāstikān niranukrośān narān pāpamatau sthitān
     vāmataḥ kuru viśrabdhaṃ paraṃ prepsur atandritaḥ
 75 evam abhyāhate loke kālenopanipīdite
     sumahad dhairyam ālambya dharmaṃ sarvātmanā kuru
 76 athemaṃ darśanopāyaṃ samyag yo vetti mānavaḥ
     samyak sa dharmaṃ kṛtveha paratra sukham edhate
 77 na dehabhede maraṇaṃ vijānatāṃ; na ca pranāśaḥ svanupālite pathi
     dharmaṃ hi yo vardhayate sa paṇḍito; ya eva dharmāc cyavate sa muhyati
 78 prayuktayoḥ karma pathi svakarmaṇoḥ; phalaṃ prayoktā labhate yathāvidhi
     nihīna karmā nirayaṃ prapadyate; triviṣṭapaṃ gacchati dharmapāragaḥ
 79 sopānabhūtaṃ svargasya mānuṣyaṃ prāpya durlabham
     tathātmānaṃ samādadhyād bhraśyeta na punar yathā
 80 yasya notkrāmati matiḥ svargamārgānusāriṇī
     tam āhuḥ puṇyakarmāṇam aśocyaṃ mitra bāndhavaiḥ
 81 yasya nopahatā buddhir niścayeṣv avalambate
     svarge kṛtāvakāśasya tasya nāsti mahad bhayam
 82 tapovaneṣu ye jātās tatraiva nidhanaṃ gatāḥ
     teṣām alpataro dharmaḥ kāmabhogam ajānatām
 83 yas tu bhogān parityajya śarīreṇa tapaś caret
     na tena kiṃ cin na prāptaṃ tan me bahumataṃ phalam
 84 mātā pitṛsahasrāṇi putradāraśatāni ca
     anāgatāny atītāni kasya te kasya vā vayam
 85 na teṣāṃ bhavatā kāryaṃ na kāryaṃ tava tair api
     svakṛtais tāni yātāni bhavāṃś caiva gamiṣyati
 86 iha loke hi dhaninaḥ paro 'pi svajanāyate
     svajanas tu daridrāṇāṃ jīvatām eva naśyati
 87 saṃcinoty aśubhaṃ karma kalatrāpekṣayā naraḥ
     tataḥ kleśam avāpnoti paratreha tathaiva ca
 88 paśya tvaṃ chidrabhūtaṃ hi jīvalokaṃ svakarmaṇā
     tat kuruṣva tathā putrakṛtsnaṃ yat samudāhṛtam
 89 tad etat saṃpradṛśyaiva karmabhūmiṃ praviśya tām
     śubhāny ācaritavyāni paralokam abhīpsatā
 90 māsartu saṃjñā parivartakena; sūryāṅginā rātridivendhanena
     svakarma niṣṭhā phalasākṣikeṇa; bhūtāni kālaḥ pacati prasahya
 91 dhanena kiṃ yan na dadāti nāśnute; balena kiṃ yena ripūn na bādhate
     śrutena kiṃ yena na dharmam ācaret; kim ātmanā yo na jitendriyo vaśī
 92 idaṃ dvaipāyana vaco hitam uktaṃ niśamya tu
     śuko gataḥ parityajya pitaraṃ mokṣadeśikam

SECTION CCCIX

"'Vasishtha said, Listen now to me as I discourse to thee on Buddhas (Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes of Sattwa, Rajas, and Tamas. Assuming many forms (under the influence of illusion) the Supreme Soul, becoming Jiva, regards all those
p. 28
forms as real, 1 In consequence of (his regarding himself identical with) such transformations, Jiva fails to understand the Supreme Soul, for he bears the attributes (of Sattwa and Rajas and Tamas) and creates and with-draws into himself what he creates. Ceaselessly for his sport, O monarch, does Jiva undergo modifications, and because he is capable of understanding the action of the Unmanifest, therefore is he called Budhyamana (the Comprehender). 2 The Unmanifest or Prakriti can at no time comprehend Brahma which is really without attributes even when it manifests itself with attributes. Hence is Prakriti called Unintelligent. There is a declaration of the Srutis to the effect that if ever Prakriti does succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead of being something differentiated from Jiva) becomes identified with Jiva who is united with her. (As regards, however, the Supreme Soul, which is ever disunited and dissociated, and which transcends the twenty-fifth Prakriti can never comprehend it). In consequence of this (viz., his attachment to or union with Prakriti), Jiva or Purusha, who is not manifest and which in his real nature is not subject to modifications, comes to be called as the Unawakened or Ignorant. Indeed because the twenty-fifth can comprehend the Unmanifest, he is therefore, called Budhyamana (or Comprehender). He cannot, however, readily comprehend the twenty-sixth, which is stainless, which is Knowledge without duality, which is immeasurable, and which is eternal. The twenty-sixth, however, can know both Jiva and Prakriti, numbering the twenty-fifth and the twenty-fourth respectively. O thou of great effulgence, only men of wisdom succeed in knowing that Brahma which is Unmanifest, which inheres in its real nature to all that is seen and unseen, and which, O son is the one independent essence in the universe. 3 When Jiva considers himself different from what he truly is (i.e. when he regards himself as fat or lean, fair or dark a Brahmana or a Sudra), it is only then that he fails to know the Supreme Soul and himself and Prakriti with which he is united. When Jiva succeeds in understanding Prakriti (and knowing that she is something different from him) then he is said to be restored to his true nature and then does he attain to that high understanding which is pure and stainless and which is concerned with Brahma. When Jiva succeeds, O tiger among kings, in attaining to that excellent understanding, he then attains to that Pure
p. 29
[paragraph continues] Knowledge (without duality) which is called the twenty-sixth or (Brahma). He then casts off the Unmanifest or Prakriti which is fraught with the attributes of Creation and Destruction. When Jiva succeeds in knowing Prakriti which is unintelligent and subject to the action of the three attributes of Sattwa, and Rajas and Tamas, he then becomes destitute of attributes himself. In consequence of his thus understanding the Unmanifest (to be something different from him), he succeeds in acquiring the nature of the Supreme Soul. The learned say that when he is freed from the attributes of Sattwa and Rajas and Tamas and united in the nature with the Supreme Soul then does Jiva become identified with that Soul. The Supreme Soul is called Tattwa as well as Not-Tattwa, and transcends decay and destruction. 1 O giver of honours, the Soul, though it has the manifest principles (viz. the body) for its resting place, yet it cannot be said to have acquired the nature of those principles. The wise say that including the Jiva soul there are five and twenty principles in all. Indeed, O son, the Soul is not to be regarded as possessed of any of the principles (Mahat and the rest). Endued with Intelligence, it transcends the principles. It casts off quickly even that principle which is the indication of the Knowing or awakened one. 2 When Jiva comes to regard himself as the twenty-sixth which is divested of decay and destruction, it is then that, without doubt, he succeeds by his own force in attaining to similarity with the twenty-sixth. Though awakened by the twenty-sixth which is Pure Intelligence, Jiva still becomes subject to Ignorance. This is the cause of Jiva, multifariousness (in respect of forms) as explained in the Srutis and the Sankhya scriptures. When Jiva, who is endued with Chetana and Unintelligent Prakriti, loses all Consciousness of a distinct or individual Self, then does he, losing his multifariousness, resumes his Oneness. O ruler of Mithila, when Jiva, who is found to be in union with happiness and misery and who is seldom free from the consciousness of Self, succeeds in attaining to a similarity with the Supreme Soul which is beyond the reach of the understanding, then does he becomes freed from virtue and vice. Indeed, when Jiva, attaining to the twenty-sixth which is Unborn and Puissant and which is dissociated from all attachments, succeeds in comprehending it thoroughly, he himself becomes possessed of puissance and entirely casts off the Unmanifest or Prakriti. In consequence of understanding the twenty-sixth, the four and twenty principles seems to Jiva to be unsubstantial or of no value. I have thus told thee, O sinless one, according to the indication of the Srutis, the nature of the Unintelligent or Prakriti, and of Jiva, so also of that which is Pure Knowledge viz., the Supreme Soul, agreeable
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to the truth. Guided by the scriptures, variety and oneness are thus to be understood. The difference between the gnat and the Udumvara, or that between the fish and water, illustrates the difference between the Jiva-soul and the Supreme Soul. 1 The Multiplicity and Oneness of these two are then understood in this way. This is called Emancipation, viz., this comprehension or knowledge of oneself as something distinct from Unintelligent or Unmanifest Prakriti. The twenty-fifth, which resides in the bodies of living creatures, should be emancipated by making him know the Unmanifest or the Supreme Soul which transcends the understanding. Indeed, that twenty-fifth is capable of attaining to Emancipation in this way only and not through any other means, it is certain. Though really different from the Kshetra in which he resides for the time being, he partakes of the nature of that Kshetra in consequence of his union with it. 2 Uniting with what is Pure, he becomes Pure. Uniting with the Intelligent, he becomes Intelligent. By uniting, O foremost of men, with one that is Emancipate, he becomes Emancipated. By uniting with one that has been freed from attachments of every kind, he becomes freed from all attachments. By uniting with one striving after Emancipation, he himself, partaking of the nature of his companion, strives after Emancipation. By uniting with one of pure deeds he becomes pure and of pure deeds and endued with blazing effulgence. By uniting with one of unstained soul, he becomes of unstained soul himself. By uniting with the One independent Soul, he becomes One and Independent. Uniting with One that is dependent on One's own Self, he becomes of the same nature and attains to Independence.
"'--O monarch, I have duly told thee all this that is perfectly true. Candidly have I discoursed to thee on this subject, viz., the Eternal and Stainless and Primeval Brahma. Thou mayst impart this high knowledge, capable of awakening the soul, unto that person, O king, who though not conversant with the Vedas is nevertheless, humble and has a keen desire for acquiring the knowledge of Brahma. It should never be imparted unto one that is wedded to falsehood, or one that is cunning or roguish, or one that is without any strength of mind or one that is of crooked understanding, or one that is jealous of men of knowledge, or one that gives pain to others. Listen to me as I say who they are unto whom this knowledge may safely be communicated. It should be given to one that is endued with faith, or one that is possessed of merit, or one that always abstains from speaking ill of others, or one that is devoted to penances
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from the purest of motives, or one that is endued with knowledge and wisdom, or one that is conversant of the sacrifices and other rites laid down in the Vedas, or one that is possessed of a forgiving disposition, or one that is inclined to take compassion on and do good to all creatures; or one that is fond of dwelling in privacy and solitude, or one that is fond of discharging all acts laid down in the scriptures, or one that is averse to quarrels and disputes, or one that is possessed of great learning or one endued with wisdom or one possessed of forgiveness and self-restraint and tranquillity of soul. This high knowledge of Brahma should never be communicated to one that is not possessed of such qualifications. It has been said that by imparting this knowledge to one that cannot be regarded as fit receptacle for holding it no advantage or good fruit can arise. Unto one that is not observant of any vows and restraints, this high knowledge should never be communicated even if he gives in exchange the whole Earth full of gems and wealth of every kind. Without doubt, however, O king, this knowledge should be given to one that has conquered one's senses. O Karala, let no fear be thine any longer, since thou halt heard all this regarding high Brahma from me today! I have discoursed to thee duly about high and holy Brahma that is without beginning and middle (and end) and that is capable of dispelling all kinds of grief. Beholding Brahma whose sight is capable of dispelling both birth and death, O king which is full of auspiciousness, which removes all fear, and which benefit, and having acquired this essence of all knowledge, cast off all error and stupefaction today! I had acquired this knowledge from the eternal Hiranyagarbha himself, O king, who communicated it to me for my having carefully gratified that great Being of every superior Soul. Asked by thee today, I have, O monarch, communicated the knowledge of eternal Brahma to the just as I had myself acquired it from my teacher. Indeed, this high knowledge that is the refuge of all persons conversant with Emancipation has been imparted to thee exactly as I had it from Brahman himself!'
"Bhishma continued, I have thus told thee of high Brahma agreeably to what the great Rishi (Vasishtha) had said (unto king Karala of Janaka's race), by attaining to which the Twenty-fifth (or Jiva) has never to return. Jiva, in consequence of his not knowing truly the Supreme Soul which is not subject to decay and death, is obliged to frequently come back into the world. When, however, Jiva succeeds in acquiring that high knowledge, he has no longer to come back. Having heard it, O king from the celestial Rishi, I have, O son, communicated to thee high knowledge productive of the highest good. This knowledge was obtained from Hiranyagarbha by the high-souled Rishi Vasishtha. From that foremost of Rishis, viz., Vasishtha, it was acquired by Narada. From Narada I have acquired that knowledge which is truly identifiable with the eternal Brahma. Having heard this discourse of high import, fraught with excellent words, do not, O foremost of the Kurus, yield any longer to grief. That man who knows Kshara and Akshara becomes freed from fear. He, indeed, O king, is obliged to cherish fear who is destitute of this knowledge. In consequence
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of Ignorance (of Brahma), the man of foolish soul hath repeatedly to come back into this world. Indeed, departing from this life, he has to be born in thousands and thousands of orders of Being every one of which hath death in the end. Now in the world of the deities, now among men, and now among intermediate orders of Being, he has to appear again and again. If in course of time he succeeds in crossing that Ocean of Ignorance in which he is sunk, he then succeeds in avoiding rebirth altogether and attaining to identity with the Supreme Soul. The Ocean of Ignorance is terrible. It is bottomless and called the Unmanifest. O Bharata, day after day, creatures are seen to fall and sink in that Ocean. Since thou, O king, hast been freed from that eternal and limitless Ocean of Ignorance, thou, hast, therefore become freed from Rajas and also Tamas.'"

 

 

Book 12
Chapter 310

 

 

1 [y]
      kathaṃ vyāsasya dharmātmā śuko jajñe mahātapaḥ
      sidhiṃ ca paramāṃ prāptas tan me brūhi pitāmaha
  2 kasyāṃ cotpādayām āsa śukaṃ vyāsas tapodhanaḥ
      na hy asya jananīṃ vidma janma cāgryaṃ mahātmanaḥ
  3 kathaṃ ca bālasya sataḥ sūkṣmajñāne gatā matiḥ
      yathā nānyasya lokāsmin dvitīyasyeha kasya cit
  4 etad icchāmy ahaṃ śrotuṃ vistareṇa mahādyute
      na hi me tṛptir astīha śṛṇvato 'mṛtam uttamam
  5 māhātmyam ātmayogaṃ ca vijñānaṃ ca śukasya ha
      yathāvad ānupūrvyeṇa tan me brūhi pitāmaha
  6 [bhī]
      na hāyanair na palitair na vittena na bandhubhiḥ
      ṛṣayaś cakrire dharmaṃ yo 'nūcānaḥ sa no mahān
  7 tapo mūlam idaṃ sarvaṃ yan māṃ pṛcchasi pāṇḍava
      tad indriyāṇi saṃyamya tapo bhavati nānyathā
  8 indriyāṇāṃ prasaṅgena doṣam ṛcchaty asaṃśayam
      saṃniyamya tu tāny eva siddhiṃ prāpnoti mānavaḥ
  9 aśvamedha sahasrasya vājapeyaśatasya ca
      yogasya kalayā tāta na tulyaṃ vidyate phalam
  10 atra te vartayiṣyāmi janma yogaphalaṃ yathā
     śukasyāgryāṃ gatiṃ caiva durvidām akṛtātmabhiḥ
 11 meruśṛṅge kila purā karṇikāravanāyute
     vijahāra mahādevo bhimair bhūtagaṇair vṛtaḥ
 12 śailarājasutā caiva devī tatrābhavat purā
     tatra divyaṃ tapas tepe kṛṣṇadvaipāyanaḥ prabhuḥ
 13 yogenātmānam āviśya yogadharmaparāyanaḥ
     dhārayan sa tapas tepe putrārthaṃ kurusattama
 14 agner bhūmer apāṃ vāyor antarikṣasya cābhibho
     vīryeṇa saṃmitaḥ putro mama bhūyād iti sma ha
 15 saṃkalpenātha so 'nena duṣprāpenākṛtātmabhiḥ
     varayām āsa deveśam āsthitas tapa uttamam
 16 atiṣṭhan mārutāhāraḥ śataṃ kila sabhāḥ prabhuḥ
     ārādhayan mahādevaṃ bahurūpam umāpatim
 17 tatra brahmarṣayaś caiva sarve devarṣayas tathā
     lokapālāś ca lokeśaṃ sādhyāś ca vasubhiḥ saha
 18 ādityāś caiva rudrāś ca divākaraniśākarau
     maruto mārutaś caiva sāgarāḥ saritas tathā
 19 aśvinau devagandharvās tathā nārada parvatau
     viśvāvasuś ca gandharvaḥ siddhāś cāpsarasāṃ gaṇāḥ
 20 tatra rudro mahādevaḥ karṇikāramayīṃ śubhām
     dhārayāṇaḥ srajaṃ bhāti jyotsnām iva niśākaraḥ
 21 tasmin divye vane ramye devadevarṣisaṃkule
     āsthitaḥ paramaṃ yogam ṛṣiḥ putrārtham udyataḥ
 22 na cāsya hīyate varṇo na glānir upajāyate
     trayāṇām api lokānāṃ tad adbhutam ivābhavat
 23 jatāś ca tejasā tasya vaiśvānara śikhopamāḥ
     prajvalantyaḥ sma dṛśyante yuktasyāmita tejasaḥ
 24 mārkandeyo hi bhagavān etad ākhyātavān mama
     sa deva caritānīha kathayām āsa me sadā
 25 tā etādyāpi kṛṣṇasya tapasā tena dīpitāḥ
     agnivarṇā jatās tāta prakāśante mahātmanaḥ
 26 evaṃvidhena tapasā tasya bhaktyā ca bhārata
     maheśvaraḥ prasannātmā cakāra manasā matim
 27 uvāca cainaṃ bhagavāṃs tryambakaḥ prahasann iva
     evaṃvidhas te tanayo dvaipāyana bhaviṣyati
 28 yathā hy agnir yathā vāyur yathā bhūmir yathā jalam
     yathā ca khaṃ tathā śuddho bhaviṣyati suto mahān
 29 tadbhāvabhāvī tad buddhis tad ātmā tad apāśrayaḥ
     tejasāvṛtya lokāṃs trīn yaśaḥ prāpsyati kevalam

SECTION CCCX

"Bhishma said, 'Once on a time a king of Janaka's race, while ranging the uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi of Bhrigu's race. Bowing with his head unto the Rishi who was seated at his ease, king Vasuman took his seat near him and obtaining his permission put to him this question: O holy one, what is productive of the highest benefit, both here and hereafter, to man who is endued with an unstable body and who is the slave of his desires? Properly honoured by the king, and thus questioned, that high-souled Rishi possessed of ascetic merit then said these words unto him that were highly beneficial.
"The Rishi said, If thou desirest both here and hereafter what is agreeable to thy mind, do thou then, with restrained senses, abstain from doing what is disagreeable to all creatures. Righteousness is beneficial unto them that are good. Righteousness is the refuge of those that are good. From Righteousness have flowed the three worlds with their mobile and immobile creatures. O thou that art eagerly desirous of enjoying all agreeable objects, how is it that thou art not yet satiated with objects of desire? Thou seest the honey, O thou of little understanding, but art blind to the fall 1. As one desirous of earning the fruits of knowledge should set oneself to the acquisition of knowledge, even so one desirous of earning the fruits of Righteousness should set oneself to the acquisition of Righteousness. If a wicked man from desire of virtue, strives to accomplish an act
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that is pure and stainless, the fulfilment of his desire becomes impossible. If, on the other hand, a good man, impelled by the desire of earning virtue, strives to accomplish an act that is even difficult, its accomplishment becomes easy for him. If, while residing in the woods, one acts in such a way as to enjoy all the pleasures of a residence amidst men in towns, one comes to be looked upon not as a forest recluse but as a denizen of towns. Similarly, if one, while residing in towns, acts in such a way as to enjoy the felicity that attaches to the life of a forest recluse, once comes to be looked upon not as a denizen of towns but as a forest recluse. Ascertaining the merits of the religion of Acts and that of Abstention from acts, do thou, with concentrated senses, be devoted to the practices of righteousness that appertain to thought, words, and deed. Judging of the propriety of time and place, purified by the observance of vows and other cleansing rites, and solicited (by them), do thou, without malice, make large gifts unto them that are good. 1 Acquiring wealth by righteous means, one should give it away unto those that are deserving. One should make gifts, casting off anger; and having made gifts one should never give way to sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is full of compassion, who is observant of candour, and whose birth is pure, has been regarded as a person deserving of gifts. A person is said to be pure in birth when he is born of mother that has only one husband and that belongs to the same order to which her husband belongs. Indeed, such a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and Saman, possessed of learning, duly observant of the six duties (of sacrificing on his own account, officiating at the sacrifices of others, learning, teaching, making gifts, and receiving gifts), has been regarded as deserving of gifts. Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to the character of the doer, of time, and of place. 2 Sin is cast off like the filth on one's body,--a little with a little exertion and a greater quantity when the exertion is greater. A person, after purging his bowels, should take ghee, which operates most beneficially on his system (as a healthy tonic). After the same manner, when one has cleansed oneself of all faults and sets oneself to the acquisition of righteousness, that righteousness, in the next world, proves to be productive of the highest happiness. Good and evil thoughts exist in the minds of all creatures. Withdrawing the mind from evil thoughts, it should always be directed towards good thoughts. One should always reverence the practices of one's own order. Do thou strive, therefore, to act in such a way that
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thou mayst have faith in the practices of thy own order. O thou that art endued with an impatient soul, betake thyself to the practice of patience. O thou that art of a foolish understanding, seek thou to be possessed of intelligence! Destitute of tranquillity, seek thou to be tranquil, and bereft of wisdom as thou art, do thou seek to act wisely! He who moves in the companionship of the righteous succeeds, by his own energy, in acquiring the means of accomplishing what is beneficial for him both in this and the next world. Verily, the root of the benefit (which thus becomes his here and hereafter) is unwavering firmness. The royal sage Mahabhisha, through want of this firmness, fell from heaven. Yayati, also, though his merits had become exhausted (in consequence of his boastfulness and thought was hurled down from heaven) succeeded in regaining regions of felicity through his firmness. Thou art sure to attain to great intelligence, as also to what is for thy highest good, by paying court to virtuous and learned persons possessed of ascetic merit.'
"Bhishma continued, 'Hearing these words of the sage, king Vasuman, possessed of a good disposition, withdrawing his mind from the pursuits of desire, set it upon the acquisition of Righteousness.'"