Verses on Sāṃkhya 45
Māṭharavṛtti 45
- Language
- Sanskrit
45.1
uktaṃ pūrvasyām āryāyāṃ "nimittanaimittikaprasaṅgena" "naṭavad vyavatiṣṭhate liṅgam" iti | tatra kiṃ nimittaṃ kiṃ ca naimittikam iti? atrocyate ---
It was said in the previous verse: "through the connection of cause and effect," and "the subtle body acts like an actor." There, what is the cause and what is the effect? To this it is said:
45.2
dharmeṇa gamanam ūrdhvaṃ gamanam adhastād bhavaty adharmeṇa /
jñānena cāpavargo viparyayād iṣyate bandhaḥ //
By virtue there is upward motion; downward motion occurs by vice;
by knowledge there is release, and from the contrary, bondage is maintained. //
45.3
tatra dharmo nimittam | iha loke dharmaṃ yaḥ kurute tan nimittaṃ kṛtvā sūkṣmaśarīram ūrdhvaṃ gacchati | ūrdhvam ity aṣṭānāṃ devayonīnāṃ grahaṇam | tatra ādyaṃ brāhmam | prājāpatyam, aindraṃ, pitryaṃ, gāndharvaṃ, yākṣaṃ, rākṣasaṃ, paiśācam ity etāny aṣṭau sthānāni sūkṣmaśarīraṃ gacchati | tatra dharmo nimittam, ūrdhvagamanaṃ naimittikam | kiṃ cānyat --- gamanam adhastād bhavaty adharmeṇa | iha loke yamaniyamalakṣaṇo dharmas tadviparīto hy adharmaḥ, tenādharmeṇa sūkṣmaśarīram adhastād gacchati paśvādi | paśumṛgapakṣisarīsṛpasthāvaram iti pañcadhā tiryak sthāvarāntam | atrādharmo nimittam, adhogamanaṃ naimittikam | kiṃ cānyat --- jñānena cāpavargaḥ | yat pañcaviṃśatitattvajñānaṃ tena jñānena tatsūkṣmaśarīraṃ nivartate | paramātmāpavargaṃ prāpnoti mokṣaṃ gacchatīty arthaḥ | ato jñānaṃ nimittam apavargo naimittikaḥ | anyac ca viparyayād iṣyate bandhaḥ | kasya viparyayāt | jñānasya viparyayo 'jñānaṃ, tenājñānenāhaṃ darśanīyaḥ subhago 'haṃ bhoktāham iti manyate | tenājñānena manuṣyatiryagdeveṣv ātmānaṃ nibadhnāti | na mokṣaṃ gacchatīty arthaḥ | ato 'jñānaṃ nimittaṃ bandho naimittikāḥ | sa ca bandhas trividhaḥ | prakṛtibandho vaikārikabandho dakṣiṇābandhaś ceti | tatra prakṛtibandho nāmāṣṭāsu prakṛtiṣu paratvenābhimānaḥ | vaikārikabandho nāma brahmādisthāneṣu śreyobuddhiḥ | dakṣiṇābandho nāma gavādidānejyānimittaḥ | evaṃ caturvidhaṃ nimittanaimittikaṃ vyākhyātam //
There, virtue is the cause. Whoever performs virtue in this world, making that the cause, the subtle body goes upward. "Upward" is an expression for the eight classes of divine birth. Among them, the first is that of Brahmā; then that of Prajāpati, of Indra, of the ancestors, of the Gandharvas, of the Yakṣas, of the Rākṣasas, and of the Piśācas—to these eight realms the subtle body goes. There, virtue is the cause, and upward motion is the effect. What is more: "downward motion occurs by vice." In this world, virtue is characterized by restraints and observances; vice is the contrary of that. By that vice, the subtle body goes downward, into animals and the like. It is fivefold, from animals, wild beasts, birds, reptiles, up to motionless things. Here, vice is the cause, and downward motion is the effect. What is more: "by knowledge there is release." That knowledge of the twenty-five principles—by that knowledge that subtle body ceases; the supreme self attains release, which means it attains liberation. Therefore knowledge is the cause, and release is the effect. Moreover: "from the contrary, bondage is maintained." From the contrary of what? The contrary of knowledge is ignorance; through that ignorance one thinks, "I am handsome, I am fortunate, I am an experiencer." Through that ignorance he binds himself among humans, animals, and gods; which means he does not attain liberation. Therefore ignorance is the cause, and bondage is the effect. And that bondage is threefold: bondage by nature, bondage by modification, and bondage by priestly fee. Among these, bondage by nature is the self-assertion of supremacy in the eight forms of nature. Bondage by modification is the belief that the highest good is in the realms of Brahmā and others. Bondage by priestly fee is caused by sacrifices and the giving of cows and the like. Thus the fourfold cause and effect has been explained. //
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- Sāṃkhyakārikā — Īśvarakṛṣṇa, Sanskrit