Verses on Sāṃkhya 12
Māṭharavṛtti 12
- Language
- Sanskrit
12.1
evam anayāryayā vyaktāvyaktayor vaidharmyam abhihitam | sādharmyam ucyate ---
Thus by this verse the dissimilarity between the manifest and the unmanifest has been stated. The similarity is now stated:
12.2
triguṇam aviveki viṣayaḥ sāmānyam acetana prasavadharmi /
vyaktaṃ tathā pradhānaṃ tadviparītas tathā ca pumān //
Possessing three constituents, non-discriminating, an object, common, non-conscious, productive of effects— / such is the manifest, and likewise primordial matter; the spirit is the opposite of them, and yet similar [in certain respects]. // 11
12.3
triguṇaṃ vyaktaṃ mahadādi | pradhānam api triguṇam | kāraṇānugatatvāt kāryasya | yathā kṛṣṇatantuḥ kāraṇaṃ paṭaḥ kāryam api kṛṣṇam eva bhavati | triguṇena kāryeṇāsya kāraṇam api triguṇaṃ bhavatīti pradhānaṃ sādhyate | kiṃ cānyat --- aviveki vyaktam | amī guṇā idaṃ vyaktam iti vivektuṃ na pāryate, tathā pradhānam api idaṃ pradhānaṃ amī guṇā iti na śakyate pṛthak kartum | kiṃ ca --- viṣayo vyaktaṃ mahadādi | sukhaduḥkhamohatayā bhogyaṃ tat puruṣasya | sa hi tasya bhoktā | tathā pradhānam api sarvapuruṣāṇāṃ kṣetrajñānāṃ bhogyam | sāmānyaṃ vyaktam | gaṇikāvat sarvapuruṣāṇām | tathā pradhānam api | acetanaṃ vyaktam | sukhaduḥkhamohān na cetayati | tathā pradhānam api | prasavadharmi vyaktam | buddher ahaṅkāras tata indriyāṇi tanmātrāṇi ca tebhyo bhūtāni jāyante | evaṃ pradhānam api buddhiṃ prasūyate | uktam idaṃ vyaktāvyaktayoḥ sādharmyam | idānīṃ "tadviparītas tathā ca pumān" ity uktaṃ, tat pratipādayati | tābhyāṃ vyaktāvyaktābhyāṃ viparītaḥ | tayor yat sādharmyaṃ "triguṇam aviveki viṣayaḥ sāmānyam acetanaṃ prasavadharmi" ity uktam | tato 'sau viparīto vidharmī | aguṇo vivekī, aviṣayo 'sāmānyaḥ, cetano 'prasavadharmī ceti | vaidharmyam abhidhāya sādharmyam āha --- tathā ca pumān iti |
Possessing three constituents is the manifest, beginning with the intellect. Primordial matter also possesses three constituents, because an effect conforms to its cause; just as black thread is the cause and the cloth, which is the effect, is also black alone. Through the effect having three constituents, its cause also comes to have three constituents: thus primordial matter is established. Moreover, the manifest is non-discriminating: one cannot discriminate, saying, "These are the constituents; this is the manifest." Likewise, with regard to primordial matter too, one cannot separate it, saying, "This is primordial matter; these are the constituents." Moreover, the manifest, beginning with the intellect, is an object; it is to be experienced by the spirit in the form of pleasure, suffering, and delusion, for he is its experiencer. Likewise, primordial matter too is to be experienced by all spirits, the knowers of the field. The manifest is common; it belongs to all spirits, like a courtesan. Primordial matter is likewise. The manifest is non-conscious; it does not cognize pleasure, suffering, and delusion. Primordial matter is likewise. The manifest is productive of effects: from the intellect arises egoity, thence the sense faculties and the subtle elements, and from them the gross elements are born. In this manner, primordial matter also produces the intellect. This describes the similarity between the manifest and the unmanifest. Now, regarding what is stated: "the spirit is the opposite of them, and yet similar [in certain respects]"—he explains that. He is the opposite of those two, the manifest and the unmanifest. The similarity between the two was stated as: "Possessing three constituents, non-discriminating, an object, common, non-conscious, productive of effects." From that he is opposite, having contrary properties: devoid of the constituents, discriminating, not an object, not common, conscious, and not productive of effects. Having stated the dissimilarity, he states the similarity: "and yet similar, the spirit."
12.4
"hetumad anityam avyāpi sakriyam anekam āśritaṃ liṅgam /
sāvayavaṃ paratantraṃ vyaktaṃ viparītam avyaktam" //
"Possessing a cause, non-eternal, non-pervasive, active, multiple, supported, indicative, / with parts, dependent is the manifest; the opposite is the unmanifest."
12.5
(sāṅkhyakārikā 10) ity uktam |
(Sāṅkhyakārikā 10)—thus it was stated.
12.6
tad yathā vyaktād visadṛśaṃ pradhānaṃ tathā pradhānasadharmā puruṣaḥ | tathā hi ahetumān nityo vyāpī niṣkriya eko 'nāśrito 'liṅgo niravayavaḥ svatantra iti //
Just as primordial matter is dissimilar to the manifest, in that same way the spirit shares the properties of primordial matter. For indeed, he is causeless, eternal, pervasive, inactive, single, unsupported, non-indicative, without parts, and independent. // 11
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- Sāṃkhyakārikā — Īśvarakṛṣṇa, Sanskrit