Verses on Sāṃkhya 46.3

46.3

yathā kasyacidvairāgyamasti na tattvajñānaṃ tasmādajñānapūrvādvairāgyāt prakṛtilayo mṛto 'ṣṭāsu prakṛtiṣu pradhānabuddhyahaṅkāratanmātreṣu līyate na mokṣaḥ tato bhūyo 'pi saṃsarati / tathā yo 'yaṃ rājaso rāgaḥ yajāmi dakṣiṇāṃ dadāmi yenāmuṣmiṃlloke 'tra yaddivyaṃ mānuṣaṃ sukhamanubhavāmyetasmādrājasādrāgāt saṃsāro bhavati / tathā aiśvaryādavighātaḥ etadaiśvaryamaṣṭaguṇamaṇimādiyuktaṃ tasmādaiśvaryanimittādavighāto naimittiko bhavati brāhmādiṣu sthāneṣvaiśvaryaṃ na vihanyate / kiṃcānyadviparyayādviparyāsaḥ tasyāvighātastasya viparyāso vighāto bhavatyanaiśvaryāt sarvatra vihanyate / kiṃcānyadviparyādviparyāsaḥ syāvighātasya viparyāso vighāto bhavatyanaiśvaryāt sarvatra vihanyate // 45 //

For instance, someone has dispassion but not knowledge of the principles; therefore, from dispassion preceded by ignorance comes dissolution into primordial nature: upon dying, he dissolves into the eight primary natures—primary matter, intellect, ego-maker, and subtle elements; there is no release. From there he transmigrates again. Likewise, that attachment which is characterized by rajas—'I sacrifice, I give sacrificial gifts, so that I may experience divine and human pleasure here and in the other world'—from this attachment characterized by rajas, the cycle of existence arises. Likewise, 'from mastery comes non-obstruction': this mastery is eightfold, possessed of minuteness and the rest; therefore, from the efficient cause of mastery, non-obstruction becomes the effect: in the realms of Brahmā and the rest, one's mastery is not obstructed. Furthermore, 'from the contrary, its reverse': the reverse of that non-obstruction, namely obstruction, arises from lack of mastery; one is obstructed everywhere. Furthermore, 'from the contrary, its reverse': the reverse of that non-obstruction, namely obstruction, arises from lack of mastery; one is obstructed everywhere.