Verses on Sāṃkhya 24.9

24.9

iti smaraṇāt | nātapasvino yogaḥ siddhyati | anādivāsanāvicitrā pratyupasthitaviṣayajālā cāśuddhir nāntareṇa tapaḥ sambhedam āpadyata iti tapasa upādānam | tac ca cittaprasādanam abādhamānam āsevyam iti manyante | svādhyāyaḥ praṇavādipavitrāṇāṃ japaḥ | īśvarapraṇidhānaṃ kriyāṇāṃ paramagurāv arpaṇaṃ tatphalasaṃnyāso vā | "brahmārpaṇaṃ brahmahaviḥ(bhagavadgītā 4 |24)" iti, "anāśritaḥ karmaphalam(bhagavadgītā 6 |1)" iti śravaṇāt | ity amīṣāṃ yamaniyamādīnāṃ sevanāt "ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ"(pātañjalayogasūtra 2 |35) ityādyāḥ siddhayaḥ | vaiparītye tu "vitarkabādhane pratipakṣabhāvanam"(pātañjalayogasūtra 2 |33), "vitarkā hiṃsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā duḥkhājñānānantaphalā iti pratipakṣabhāvanam"(pātañjalayogasūtra 2 |34) evaṃ ca vartamānasya yoginaḥ "sthānyupanimantraṇe saṅgasmayākaraṇaṃ punar aniṣṭaprasaṅgāt"(pātañjalayogasūtra 3 |51) iti bhikṣor ete yamaniyamāḥ | ebhir yamaniyamair vā sādhyate sa dharmo vyākhyātaḥ | adhunā jñānam āha --- jñānaṃ dvividham | bāhyam ābhyantaraṃ ca | tatra bāhyam --- vīṇāpaṇavagandharvacitrakathāgaṇitavyākaraṇaśāstrāṇi | ābhyantaram --- guṇapuruṣāntaropalabdhilakṣaṇam | anye guṇāḥ sattvarajastamāṃsi anyaḥ puruṣa iti | bāhyena jñānena lokopapattir ābhyantareṇa mokṣa iti | etat jñānaṃ viṣayoparamāt | vairāgyam āha --- arjanarakṣaṇakṣayātṛptihiṃsādidoṣān dṛṣṭvā yo viṣayebhyo viraktas tasya mokṣo nāstīti | ābhyantareṇa jñānapūrvakeṇa vairāgyeṇa mokṣo bhavati bāhyena saṃsāra iti | aiśvaryaṃ īśvarabhāvenety aṣṭavidham | aṇimā laghimā garimā mahimā prāptiḥ prākāmyam īśitvaṃ vaśitvaṃ yatrakāmāvasāyitvam iti | etāni dharmādīni catvāri sāttvikarūpāṇi buddheḥ | yadā sattvena rajastamasī abhibhūte stas tadā sattvodriktaḥ pumān etān guṇān āpnoti | kiṃ cānyat | tāmasam asmāt viparyastam | asmāt sāttvikād dharmāder viparyastaṃ viparītam adharmājñānādyaṃ caturdhā buddhe rūpaṃ tāmasam | ye hiṃsādayo vitarkā ekāśītibhedāḥ | pṛthag daśāpi yamaniyamādyāḥ | tathā adharmo 'jñānam avairāgyam anaiśvaryam ity aṣṭadhā sāttvikatāmasabhedā buddhiḥ | asyā evam vidhāyā buddher ahaṅkāro jāyate //

and yoga does not succeed for one who does not practice austerity. Impurity, variegated by beginningless latent impressions and presenting a net of sense objects, does not undergo destruction without austerity; hence the adoption of austerity. And they consider that this must be practiced without tormenting oneself, so as to pacify the mind. Study is the recitation of purifying mantras, beginning with the praṇava (Om). Devotion to God is the offering of actions to the supreme teacher, or the renunciation of their fruits, in accordance with the scriptural passages: "Brahman is the offering, Brahman is the oblation" (Bhagavadgītā 4.24) and "Without relying on the fruit of action" (Bhagavadgītā 6.1). Through the observance of these restraints, observances, and so forth, attainments arise, such as: "When non-violence is firmly established, hostility ceases in his presence" (Pātañjalayogasūtra 2.35). But in the case of deviation [from them]: "When harassed by improper thoughts, cultivation of the opposite should be undertaken" (Pātañjalayogasūtra 2.33); "Improper thoughts are violence and the rest, whether done, caused to be done, or approved, preceded by greed, anger, or delusion, and having endless suffering and ignorance as their fruit—thus cultivation of the opposite [should be practiced]" (Pātañjalayogasūtra 2.34); and for the yogin who conducts himself in this way: "Upon invitation by those occupying high stations, there should be no attachment or pride, because of the renewed danger of undesirable consequences" (Pātañjalayogasūtra 3.51). These are the restraints and observances of the mendicant. Thus, virtue, which is accomplished through these restraints and observances, has been explained. Now he explains knowledge. Knowledge is twofold: external and internal. There, external [knowledge consists of] the treatises on the lute, drums, celestial music, painting, poetry, mathematics, and grammar. Internal [knowledge] is defined as the apprehension of the difference between the constituents and the spirit: the constituents—sattva, rajas, and tamas—are one thing, the spirit is another. Through external knowledge there is worldly success; through internal knowledge there is liberation. This knowledge arises from turning away from sense objects. He explains dispassion: having seen defects such as [difficulty in] acquisition, preservation, loss, dissatisfaction, and violence, if one is detached from sense objects [only externally], for him there is no liberation. Through dispassion preceded by internal knowledge there is liberation; through external [dispassion] there is transmigration. Lordship is of eight kinds, by being a master (īśvara): atomicity, lightness, heaviness, greatness, extension, unimpeded will, mastery, subjugation, and fulfillment of desires. These four, virtue and the rest, are the sattvic forms of the intellect. When sattva has subdued rajas and tamas, then the spirit, overflowing with sattva, attains these qualities. What else? "Tamasic is the opposite of this." Opposite to this sattvic [form consisting of] virtue and the rest, that is, contrary, fourfold, beginning with non-virtue and ignorance, is the tamasic form of the intellect. Improper thoughts such as violence are of eighty-one varieties, as are each of the ten restraints and observances. Thus, non-virtue, ignorance, lack of dispassion, and lack of lordship—the intellect is eightfold through the division of sattvic and tamasic. From such an intellect, egoity is born.