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Book 12 – Chapter 295
BORI CE: 12-295-001 वसिष्ठ उवाच |
Corresponding verse not found in M. N. Dutt's version. |
Vasishtha said: Thus, O best of kings, the Sāṃkhya philosophy has been explained to you. Now, please tell me in due order about knowledge and ignorance. |
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BORI CE: 12-295-002 अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मि वै |
Corresponding verse not found in M. N. Dutt's version. |
Ignorance is said to be the unmanifest, characterized by creation and dissolution. The knowledge that is free from creation and dissolution is the twenty-fifth. |
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BORI CE: 12-295-003 परस्परमविद्यां वै तन्निबोधानुपूर्वशः |
Corresponding verse not found in M. N. Dutt's version. |
The ignorance of each other, and the order of their knowledge, As stated by the sages, O son, is the illustration of this Sāṃkhya. |
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BORI CE: 12-295-004 कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम् |
Corresponding verse not found in M. N. Dutt's version. |
The intellect is said to be the sense of knowledge of all the organs of action. And we have heard that there are also special senses of knowledge. |
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BORI CE: 12-295-005 विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः |
Corresponding verse not found in M. N. Dutt's version. |
The wise declare that the five special senses are the mind. They declare that the five elements are the mind. |
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BORI CE: 12-295-006 अहंकारस्तु भूतानां पञ्चानां नात्र संशयः |
Corresponding verse not found in M. N. Dutt's version. |
There is no doubt that the ego is of the five elements. And the intellect of the ego is knowledge, O Lord of men. |
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BORI CE: 12-295-007 बुद्धेः प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरम् |
Corresponding verse not found in M. N. Dutt's version. |
The unmanifest is the nature of the intellect, the supreme lord of the principles. O best of men, knowledge is to be known, and the supreme injunction is remembered. |
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BORI CE: 12-295-008 अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम् |
Corresponding verse not found in M. N. Dutt's version. |
They declare the unmanifest to be the supreme knowledge, the twenty-fifth. It is said to be all of everything. O king, it is to be known as the knowledge of knowledge. |
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BORI CE: 12-295-009 ज्ञानमव्यक्तमित्युक्तं ज्ञेयं वै पञ्चविंशकम् |
Corresponding verse not found in M. N. Dutt's version. |
Knowledge is said to be unmanifest, and the knowable is the twenty-five. Similarly, knowledge is unmanifest, and the knower is the twenty-five. |
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BORI CE: 12-295-010 विद्याविद्यार्थतत्त्वेन मयोक्तं ते विशेषतः |
Corresponding verse not found in M. N. Dutt's version. |
I have told you the truth about knowledge and ignorance in particular. Know from me what has been said about the imperishable and the perishable. |
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BORI CE: 12-295-011 उभावेतौ क्षरावुक्तावुभावेतौ च नक्षरौ |
Corresponding verse not found in M. N. Dutt's version. |
Both these are said to be perishable, both these are also imperishable. But I shall explain the cause, as they are known in reality. |
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BORI CE: 12-295-012 अनादिनिधनावेतावुभावेवेश्वरौ मतौ |
Corresponding verse not found in M. N. Dutt's version. |
These two are considered to be the lord, without beginning or end. These two are said to be the names of reality by those who contemplate knowledge. |
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BORI CE: 12-295-013 सर्गप्रलयधर्मित्वादव्यक्तं प्राहुरक्षरम् |
Corresponding verse not found in M. N. Dutt's version. |
The Unmanifest is said to be the Imperishable because it is subject to creation and dissolution. This, again and again, is evolving for the creation of the qualities. |
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BORI CE: 12-295-014 गुणानां महदादीनामुत्पद्यति परस्परम् |
Corresponding verse not found in M. N. Dutt's version. |
The great and others are the qualities of the Self, which arise from each other. The field is said to be the support of these, which is the twenty-five. |
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BORI CE: 12-295-015 यदा तु गुणजालं तदव्यक्तात्मनि संक्षिपेत् |
Corresponding verse not found in M. N. Dutt's version. |
But when the net of qualities is withdrawn into the unmanifest Self, then the twenty-five are dissolved along with those qualities. |
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BORI CE: 12-295-016 गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत् |
Corresponding verse not found in M. N. Dutt's version. |
Then the qualities dissolve into the qualities, and Nature becomes one. And when the knower of the field also dissolves into that field, |
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BORI CE: 12-295-017 तदाक्षरत्वं प्रकृतिर्गच्छते गुणसंज्ञिता |
Corresponding verse not found in M. N. Dutt's version. |
Then the Prakriti, called the Guṇas, becomes the Aksara. And the Guṇas become Nirguṇa, by the return of the Guṇas. |
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BORI CE: 12-295-018 एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षये |
Corresponding verse not found in M. N. Dutt's version. |
And in the same way, the knower of the field, when the knowledge of the field is destroyed, is devoid of qualities by nature. Thus we have heard. |
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BORI CE: 12-295-019 क्षरो भवत्येष यदा तदा गुणवतीमथ |
Corresponding verse not found in M. N. Dutt's version. |
When this (universe) becomes perishable, then he knows the nature of the qualities and the absence of qualities in the Self. |
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BORI CE: 12-295-020 तदा विशुद्धो भवति प्रकृतेः परिवर्जनात् |
Corresponding verse not found in M. N. Dutt's version. |
Then he becomes pure by avoiding the Prakṛti. When the wise one understands that "I am different, this is different", |
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BORI CE: 12-295-021 तदैषोऽन्यत्वतामेति न च मिश्रत्वमाव्रजेत् |
Corresponding verse not found in M. N. Dutt's version. |
Then he becomes different, and does not become mixed. And by nature, O King, he is seen to be neither mixed nor different. |
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BORI CE: 12-295-022 यदा तु गुणजालं तत्प्राकृतं विजुगुप्सते |
Corresponding verse not found in M. N. Dutt's version. |
But when he despises that net of qualities as natural, and sees another seer, then, seeing, he does not burn. |
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BORI CE: 12-295-023 किं मया कृतमेतावद्योऽहं कालमिमं जनम् |
Corresponding verse not found in M. N. Dutt's version. |
What have I done that I have to live through this time? Like a fish that follows a net out of ignorance, |
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BORI CE: 12-295-024 अहमेव हि संमोहादन्यमन्यं जनाज्जनम् |
Corresponding verse not found in M. N. Dutt's version. |
For I myself, through delusion, have taken one person for another, just as a fish, through ignorance of water, has followed me here. |
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BORI CE: 12-295-025 मत्स्योऽन्यत्वं यथाज्ञानादुदकान्नाभिमन्यते |
Corresponding verse not found in M. N. Dutt's version. |
Just as a fish, through ignorance, does not recognize water as itself, so, through ignorance, I know the Self as other. |
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BORI CE: 12-295-026 ममास्तु धिगबुद्धस्य योऽहं मग्नमिमं पुनः |
Corresponding verse not found in M. N. Dutt's version. |
May I be cursed, who am so foolish, that I have again and again fallen into this mire, and, through delusion, have followed one man after another, one man after another. |
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BORI CE: 12-295-027 अयमत्र भवेद्बन्धुरनेन सह मोक्षणम् |
Corresponding verse not found in M. N. Dutt's version. |
This is the bond here, with him there is liberation. Equality, oneness, has come about. I am just as he is. |
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BORI CE: 12-295-028 तुल्यतामिह पश्यामि सदृशोऽहमनेन वै |
Corresponding verse not found in M. N. Dutt's version. |
I see equality here, I am equal to him. For this one is clear, and I am also like this. |
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BORI CE: 12-295-029 योऽहमज्ञानसंमोहादज्ञया संप्रवृत्तवान् |
Corresponding verse not found in M. N. Dutt's version. |
I, who have been engaged in this through ignorance and delusion, I, who am free from attachment, have remained attached to this time. |
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BORI CE: 12-295-030 अनयाहं वशीभूतः कालमेतं न बुद्धवान् |
Corresponding verse not found in M. N. Dutt's version. |
I was captivated by her, and did not notice the time. How can I live with the high, the low, and the middle? |
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BORI CE: 12-295-031 समानयानया चेह सहवासमहं कथम् |
Corresponding verse not found in M. N. Dutt's version. |
How can I live here with this same vehicle? I am going now, because of not being enlightened. May this be firm. |
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BORI CE: 12-295-032 सहवासं न यास्यामि कालमेतद्धि वञ्चनात् |
Corresponding verse not found in M. N. Dutt's version. |
I shall not live with her, for this is the time of deception. I am deceived by her, for she, who is without change, has made me change. |
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BORI CE: 12-295-033 न चायमपराधोऽस्या अपराधो ह्ययं मम |
Corresponding verse not found in M. N. Dutt's version. |
This is not her fault, but mine, that I was attached to her, and she turned away from me. |
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BORI CE: 12-295-034 ततोऽस्मि बहुरूपासु स्थितो मूर्तिष्वमूर्तिमान् |
Corresponding verse not found in M. N. Dutt's version. |
Then I, the formless, was established in many forms, and the formless one, though formless, was oppressed by the sense of "mine". |
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BORI CE: 12-295-035 प्रकृतेरनयत्वेन तासु तास्विह योनिषु |
Corresponding verse not found in M. N. Dutt's version. |
By the non-existence of Prakṛti in those various wombs, and by the non-existence of the ego in those various wombs, and by the mind which is present in |
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BORI CE: 12-295-036 न ममात्रानया कार्यमहंकारकृतात्मया |
Corresponding verse not found in M. N. Dutt's version. |
I have no need of this self-created ego, which, having made the self many, again unites me. Now I am enlightened, free from ego and self-importance, |
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BORI CE: 12-295-037 ममत्वमनया नित्यमहंकारकृतात्मकम् |
Corresponding verse not found in M. N. Dutt's version. |
This egoism, which is always the cause of the notion of "I," Having abandoned this, I shall resort to the diseaseless. |
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BORI CE: 12-295-038 अनेन साम्यं यास्यामि नानयाहमचेतसा |
Corresponding verse not found in M. N. Dutt's version. |
By this I shall attain equality, not by this unconsciousness. It is not proper for me to be with this, not to be one with this. Thus, from the supreme |
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BORI CE: 12-295-039 अक्षरत्वं नियच्छेत त्यक्त्वा क्षरमनामयम् |
Corresponding verse not found in M. N. Dutt's version. |
One should control the imperishable, having abandoned the perishable, the faultless, The unmanifest, having the characteristics of the manifest, having qualities, and also without qualities, Having first seen |
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BORI CE: 12-295-040 अक्षरक्षरयोरेतदुक्तं तव निदर्शनम् |
Corresponding verse not found in M. N. Dutt's version. |
This is said to be the difference between the imperishable and the perishable, as an example for you. Here, I have explained it to you, who are endowed with knowledge, according to the |
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BORI CE: 12-295-041 निःसंदिग्धं च सूक्ष्मं च विबुद्धं विमलं तथा |
Corresponding verse not found in M. N. Dutt's version. |
Unquestionable, subtle, awakened, and pure, I shall explain it to you further. Understand it as I have heard it. |
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BORI CE: 12-295-042 सांख्ययोगौ मया प्रोक्तौ शास्त्रद्वयनिदर्शनात् |
Corresponding verse not found in M. N. Dutt's version. |
I have spoken of Sāṃkhya and Yoga because of the teachings of the two scriptures. Whatever scripture is taught in Sāṃkhya is the same as the Yoga view. |
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BORI CE: 12-295-043 प्रबोधनकरं ज्ञानं सांख्यानामवनीपते |
Corresponding verse not found in M. N. Dutt's version. |
The knowledge that awakens is that of the Sankhyas, O Lord of the Earth. It is clearly stated there for the benefit of the disciples. |
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BORI CE: 12-295-044 बृहच्चैव हि तच्छास्त्रमित्याहुः कुशला जनाः |
Corresponding verse not found in M. N. Dutt's version. |
And this is the great treatise, say the wise. And in this treatise, there is again yoga, again the arrow, |
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BORI CE: 12-295-045 पञ्चविंशात्परं तत्त्वं न पश्यति नराधिप |
Corresponding verse not found in M. N. Dutt's version. |
The twenty-fifth principle is not seen by the king. But the supreme principle of the Sankhyas has been described here as it is. |
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BORI CE: 12-295-046 बुद्धमप्रतिबुद्धं च बुध्यमानं च तत्त्वतः |
Corresponding verse not found in M. N. Dutt's version. |
The Buddha, the unawakened, the one who is truly awakening, and the one who is awakening and the awakened, are said to be the display of yoga. |
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