Verses on Sāṃkhya 31
Māṭharavṛtti 31
- Language
- Sanskrit
31.1
yugapac catuṣṭayasya hi vṛttiḥ kramaśaś ca tasya nirdiṣṭā /
dṛṣṭe tathāpy adṛṣṭe trayasya tatpūrvikā vṛttiḥ //
For the functioning of the fourfold [instrument] is taught to be simultaneous as well as gradual; / in what is perceived, as well as in what is unperceived, the functioning of the triad is preceded by that.
31.2
buddhir ahaṅkāro manaś cakṣur ity etāni catvāri yugapad rūpaṃ paśyanti, ayaṃ sthāṇur 'yaṃ puruṣa iti | evaṃ śabdaṃ sparśaṃ rasaṃ gandhaṃ catvāri yugapad gṛhṇanti | evam eṣā yugapac catuṣṭayasya vṛttiḥ | kiṃ cānyat | kramaśaś ca tasya nirdiṣṭā buddhyahaṅkāramanaścakṣuścatuṣṭayasya kramaśo vṛttir bhavati | dvāridvāravibhāgopadeśād hrasvakālatvād vibhāgo na śakyate vaktuṃ tato yugapad ity ucyate | yathā bālapatraśataṃ sūcyagreṇa viddham iti | tad yathā | devadattaḥ panthānaṃ gacchan sthāṇuṃ paśyati tatra tasya saṃśayo bhavati kim ayaṃ sthāṇur uta puruṣa iti | tatra sthāṇurūpaṃ paśyati śakuniṃ ca tatrasthaṃ tato 'sya buddhir bhavati sthāṇur ayam iti | ākuñcanaprasāraṇe karoti tato 'pi puruṣo 'yam iti pratītiḥ | evaṃ buddhyahaṅkāramanaścakṣuṣāṃ kramaśo vṛttir dṛṣṭā cakṣū rūpaṃ paśyati, manaḥ saṅkalpayati, ahaṅkāro 'bhimānayati, buddhir adhyavasyati | evaṃ rasanādiṣv api draṣṭavyam | kiṃ cānyat --- dṛṣṭe tathāpy adṛṣṭe | trayasya tatpūrvikā vṛttiḥ | tacchabdena samanantaroktāni buddhīndriyāṇi bhavanti | rūpe cakṣuḥpūrvikā, śabde śrotrapūrvikā, sparśe tvakpūrvikā, rase jihvāpūrvikā, gandhe ghrāṇapūrvikā buddhyahaṅkāramanasāṃ vṛttir iti //
The intellect, egoity, mind, and eye—these four see form simultaneously, [as in] 'this is a post' or 'this is a man'. Similarly, four grasp sound, touch, taste, and smell simultaneously. In this way, there is simultaneous functioning of the fourfold [set]. And what is more? 'And successively it is taught': the functioning of the fourfold set—intellect, egoity, mind, and eye—also takes place successively. Because of the instruction distinguishing the door-keeper and the door, and because of the briefness of the time, the distinction cannot be expressed; therefore it is said to be 'simultaneous'—just as a hundred lotus leaves are pierced by the point of a needle. To illustrate: Devadatta, walking along a road, sees a post; there a doubt arises in him: 'Is this a post, or a man?' There he sees the form of a post and a bird resting upon it; then his intellect resolves: 'This is a post.' If it makes movements of contracting and stretching, then the apprehension arises: 'This is a man.' Thus, the successive functioning of the intellect, egoity, mind, and eye is observed: the eye sees form, the mind intends, egoity self-asserts, and the intellect determines. The same is to be observed in the case of taste and the rest as well. And what is more? 'In the seen as well as in the unseen, the functioning of the triad is preceded by that': by the word 'that' the immediately preceding sensory faculties are meant. In the case of form, the functioning of the intellect, egoity, and mind is preceded by the eye; in sound, preceded by the ear; in touch, preceded by the skin; in taste, preceded by the tongue; and in smell, preceded by the nose.
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- Sāṃkhyakārikā — Īśvarakṛṣṇa, Sanskrit