Verses on Sāṃkhya 30.3

30.3

svālakṣaṇyeti | buddher adhyavasāya uktaḥ prāk lakṣaṇam | tasyāḥ sa evādhyavasāyo vṛttiḥ | evam abhimāno 'haṅkāralakṣaṇam | tasya vṛttir api sa eva | manasaḥ saṅkalpo lakṣaṇam | tasyāpi sa eva vṛttiḥ | yena yena lakṣaṇenāmī lakṣyante teṣāṃ sa eva vṛttiḥ | evaṃ yā buddhīndriyāṇāṃ na sā karmendriyāṇām | yā ca karmendriyāṇāṃ na sā buddhīndriyāṇām | buddhyahaṅkāramanasāṃ vṛttir abhihitā | sāpy asāmānyā | adhyavasāyābhimānasaṅkalpalakṣaṇā | saiṣā bhavaty asāmānyā asādhāraṇā evam ukte 'rthāt gamyate sāmānyāpi sādhāraṇāpi vṛttir asti | yadapekṣayāsāmānyety ucyate | evam indriyāṇām asāmānyā vṛttir ākhyātā kulastrīsaṃsthānīyā | ata ūrdhvaṃ sāmānyā vṛttir ucyate | sāmānyakaraṇavṛttiḥ prāṇādyā vāyavaḥ pañca | sāmānyakaraṇavṛttiḥ --- samastasyāntaḥkaraṇasyety arthaḥ | prāṇādyā vāyavaḥ pañceti prāṇāpānodānasamānavyānāḥ sarveṣām indriyāṇām sāmānyaṃ kurvanti | sa prāṇo nāma yo mukhanāsāntarago bāhye cāsya viṣaye vṛttiḥ | prāṇanāt prāṇa eṣa ity abhidhīyate | asmin prāṇe yat spandanakarma tat katamena kṛtam ity atrocyate --- trayodaśavidhena karaṇena kṛtam | yataś caivaṃ tasmāt prāṇakarma sarvasya karaṇagrāmasya vṛttiḥ sāmānyā | api cātra dṛṣṭāntaḥ --- yathā kasmiṃścid rājagṛhe pañjare śukāḥ prativasanti | tebhyo devadattena odano darśitaḥ | odanaṃ dṛṣṭvā sarve pracalitāḥ | tadā pañjarakam api calitam | yat pañjarasya pracalanaṃ karma tat sarveṣām śukānāṃ sāmānyam | tadvat prāṇe yat spandanakarma tat sarveṣām indriyāṇāṃ sāmānyam | kiṃ cānyat --- apānenotsṛjati | itaś cāpakramaṇād apāna ity ucyate | apānabahulaś ca devadattaḥ sarpaṃ dṛṣṭvā apasarpati eṣo 'pānaḥ | tasminn apāne yat spandanakarma tat sarveṣām indriyāṇāṃ sāmānyā vṛttiḥ | ārohaṇād arthotkarṣe udāna ity abhidhīyate | nābhipradeśād utthitaṃ gacchati | udānavṛttiś ca devadatta ānandotkarṣaṃ mṛgayati | aham āḍhyo 'smād āḍhyataraḥ kathaṃ syām ity eṣa udānaḥ | asminn udāne yat spandanakarma tat sāmānyā vṛttiḥ sarvendriyāṇām | kiñ cānyat --- hṛdyavasthānaṃ sahabhāvaś ca tena samānaḥ | yo vāyur hṛddeśe vartate sa samānaḥ | tadbahulaś ca ekākī na ramata eṣa samānaḥ | tasmin yat spandanakarma tat sarvendriyāṇāṃ sāmānyavṛttiḥ | kiñ cānyat --- śarīravyāpitayā vyānaḥ | ānakhād ākeśāntaṃ śarīraṃ vyāpya anati calatīti vyānaḥ | vyānabahulo devadattaś ca atyantam anyena vinā ramate | tasmin vyāne yat spandanakarma tat sarveṣām indriyāṇāṃ sāmānyavṛttiḥ | tad evaṃ sāmānyakāraṇavṛttiḥ prāṇādyā vāyavo vyākhyātāḥ //

"Determined by their respective defining characteristics" (svālakṣaṇyā): determination was previously stated as the defining characteristic of the intellect. Its functioning is that very determination. Likewise, self-assertion is the defining characteristic of egoity; its functioning too is that very thing. Intention is the defining characteristic of the mind; its functioning too is that very thing. Whatever defining characteristic by which these are characterized, that very thing is their functioning. Thus, that which belongs to the sensory faculties does not belong to the action faculties, and that which belongs to the action faculties does not belong to the sensory faculties. The functioning of intellect, egoity, and mind has been stated. It is also specific: characterized by determination, self-assertion, and intention. "This is specific", [meaning] non-common. When this is stated, it is understood by implication that there is also a common, shared functioning, in relation to which it is called "specific". Thus the specific functioning of the sense faculties has been explained, occupying the position of a high-born wife [who stays indoors]. Hereafter the common functioning is stated: "The common functioning of the instruments consists of the five vital airs, prāṇa and the rest." The common functioning of the instruments means of the entire internal instrument. "The five vital airs, prāṇa and the rest": prāṇa, apāna, udāna, samāna, and vyāna bring about the common [activity] of all the sense faculties. That which moves within the mouth and nose is called prāṇa, and its functioning is towards an external object; because it animates (prāṇana), it is designated "prāṇa". As to the question: By which [faculty] is the activity of pulsation occurring in this prāṇa produced? To this it is replied: It is produced by the thirteenfold instrument. And because it is so, the activity of prāṇa is the common functioning of the whole aggregate of instruments. Moreover, there is an analogy here: just as parrots live in a cage in some royal palace. Rice is shown to them by Devadatta. Seeing the rice, all of them stir. Then the cage too moves. The activity of moving that belongs to the cage is common to all the parrots. Similarly, the activity of pulsation occurring in prāṇa is common to all the sense faculties. Furthermore: by apāna one excretes. And it is called apāna because of moving away (apakramaṇa) from here. And Devadatta, when abundant in apāna, retreats upon seeing a snake—this is apāna. The activity of pulsation in that apāna is the common functioning of all the sense faculties. Because of ascending (ārohaṇa) when an object is elevated, it is designated udāna. Rising from the region of the navel, it goes upward. And Devadatta, when functioning through udāna, seeks the height of joy: [thinking] "I am wealthy; how might I become wealthier than this?"—this is udāna. The activity of pulsation in this udāna is the common functioning of all the sense faculties. Furthermore: residing in the heart and co-existence, by that it is samāna. That wind which resides in the region of the heart is samāna. And one abundant in it does not take pleasure alone—this is samāna. The activity of pulsation in it is the common functioning of all the sense faculties. Furthermore: vyāna is [so called] because it pervades the body. Pervading the body from the nails to the ends of the hair, it breathes (anati) and moves—thus it is vyāna. And Devadatta, when abundant in vyāna, takes excessive pleasure without anyone else. The activity of pulsation in that vyāna is the common functioning of all the sense faculties. In this manner, the five winds, prāṇa and the rest, have been explained as the common functioning of the instruments.