Verses on Sāṃkhya 46
Māṭharavṛtti 46
- Language
- Sanskrit
46.1
anyad apy evaṃvidham ucyate caturdhā ---
Another [set] of such a kind is also spoken of as fourfold:
46.2
vairāgyāt prakṛtilayaḥ saṃsāro rājasād bhavati rāgāt /
aiśvaryād avighāto viparyayāt tadviparyāsaḥ //
From dispassion comes absorption into nature; from passionate attachment comes transmigration; / from lordship comes non-obstruction; from its opposite, the reversal of that. //
46.3
yathā kasyacid vairāgyam asti | (jitendriyo viṣayebhyo virakto na yamaniyamaparaḥ kevalam) na tu jñānam asti guṇapuruṣāntarākhyam | tenājñānena vairāgyapūrveṇa nāsti mokṣaḥ | kevalam aṣṭāsu prakṛtiṣu layo bhavati pradhānabuddhyahaṅkāratanmātreṣu | tatra līnam ātmānaṃ muktam ity avagacchati bhūyaḥ saṃsaraṇakāle saṃsarati triṣu lokeṣu śarīrotpattir bhavati | tatra vairāgyaṃ nimittaṃ prakṛtilayo naimittikaḥ | kiṃ cānyat --- saṃsāro rājasād bhavati rāgāt | yo 'yaṃ rājaso rāgo 'vairāgyaṃ yajñaṃ karoti, dānaṃ dadāti, amunāmuṣmin loke sukhaṃ me bhāvīti | tena rāgeṇa saṃsāro bhavati | brahmādisthāneṣu janma bhavati | tatra rāgo nimittaṃ saṃsāro naimittikaḥ | kiṃ cānyat --- aiśvaryād avighātaḥ yat pūrvam aiśvaryam aṇimādikam aṣṭavidhaṃ nirdiṣṭaṃ tasmād aiśvaryāt prārthitānām avighāto bhavati na muktiḥ | avighāto 'skhalanam | viparyayāt tadviparyāsaḥ | viparyayād anaiśvaryāt tadviparyāsaḥ prārthitānām aprāptir ity arthaḥ | tatrānaiśvaryaṃ nimittam | prārthitasyāprāptilakṣaṇo viparyāso naimittikaḥ | evaṃ ṣoḍaśako nityanaimittikaprasaṅgo vyākhyātaḥ | prakṛtilayaḥ prakṛtibandha ity ucyate | yajñādibhir dakṣiṇābandha ity ucyate | aiśvaryādinimitto bhogo vaikārika ity ucyate //
As for instance, someone has dispassion—he has conquered the sense faculties and is detached from objects, but is not merely devoted to restraints and observances—yet he does not have the knowledge called the distinction between the constituents and the spirit. Because of that ignorance preceded by dispassion, there is no liberation. There is merely absorption into the eight natures: into primordial matter, intellect, egoity, and the subtle elements. Absorbed therein, he considers himself 'liberated'; but again at the time of transmigration, he transmigrates, and birth of a body takes place in the three worlds. In that case, dispassion is the cause, and absorption into nature is the effect. Furthermore: 'from passionate attachment comes transmigration.' This passionate attachment, which is non-dispassion, performs sacrifices and gives gifts, thinking: 'By this, there will be happiness for me in that next world.' By that attachment transmigration occurs; birth occurs in the realms of Brahmā and so forth. In that case, attachment is the cause, and transmigration is the effect. Furthermore: 'from lordship comes non-obstruction.' From that lordship which was previously stated as eightfold, beginning with atomicity, there is non-obstruction of things wished for, not liberation. Non-obstruction means not faltering. 'From its opposite, the reversal of that.' From the opposite, namely lack of lordship, comes the reversal of that, meaning the non-attainment of things wished for. In that case, lack of lordship is the cause. The reversal characterized by non-attainment of what is wished for is the effect. Thus the sixteenfold relation of causes and effects has been explained. Absorption into nature is called bondage to nature. [Bondage] through sacrifices and so on is called bondage by sacrificial gifts. Enjoyment caused by lordship and so forth is called transformational [bondage]. //
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- Sāṃkhyakārikā — Īśvarakṛṣṇa, Sanskrit