The Sankhya Doctrine of Maheshvara

Verse 1 (13.245.1)

साङ्ख्यज्ञानं प्रवक्ष्यामि यथावत्ते शुचिस्मिते । यज्ज्ञात्वा न पुनर्मर्त्यः संसारेषु प्रवर्तते ॥

sāṅkhyajñānaṃ pravakṣyāmi yathāvatte śucismite | yajjñātvā na punarmartyaḥ saṃsāreṣu pravartate

I shall tell you, O pure-smiling one, the knowledge of Sankhya exactly as it is, by knowing which a mortal is not born again into the rounds of rebirth.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4096-4097.

Verse 2 (13.245.2)

ज्ञानेनैव विमुक्तास्ते साङ्ख्याः संन्यासकोविदाः । शरीरं तु तपो घोरं साङ्ख्याः प्राहुर्निरर्थकम् ॥

jñānenaiva vimuktāste sāṅkhyāḥ saṃnyāsakovidāḥ | śarīraṃ tu tapo ghoraṃ sāṅkhyāḥ prāhurnirarthakam

Those Sankhyas, skilled in renunciation, are freed by knowledge alone; they call bodily austerity, however severe, fruitless.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4098-4099.

Verse 3 (13.245.3)

पञ्चविंशतिकं ज्ञानं तेषां ज्ञानमिति स्मृतम् । मूलप्रकृतिरव्यक्तमव्यक्ताज्जायते महान् ॥

pañcaviṃśatikaṃ jñānaṃ teṣāṃ jñānamiti smṛtam | mūlaprakṛtiravyaktamavyaktājjāyate mahān

Their knowledge, it is remembered, is the knowledge of twenty-five principles: the root Nature is the Unmanifest, and from the Unmanifest arises the Great.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4100-4101.

Verse 4 (13.245.4)

महतोऽभूदहङ्कारस्तस्मात्तन्मात्रपञ्चकम् । इन्द्रियाणि दशैकं च तन्मात्रेभ्यो भवन्त्युत ॥

mahato'bhūdahaṅkārastasmāttanmātrapañcakam | indriyāṇi daśaikaṃ ca tanmātrebhyo bhavantyuta

From the Great came egoity; from it the five subtle elements; and from the subtle elements arise the ten senses and the one more, the mind.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4102-4103.

Verse 5 (13.245.5)

तेभ्यो भूतानि पञ्चास्य शरीरं यैः प्रवर्तते । इति क्षेत्रस्य संक्षेपं चतुर्विंशतिरिष्यते । पञ्चविंशतिरित्याहुः पुरुषेणेह सङ्ख्यया ॥

tebhyo bhūtāni pañcāsya śarīraṃ yaiḥ pravartate | iti kṣetrasya saṃkṣepaṃ caturviṃśatiriṣyate | pañcaviṃśatirityāhuḥ puruṣeṇeha saṅkhyayā

From these come the five elements by which this body goes on. Thus the field is reckoned in brief as twenty-four, and with the Person they speak of twenty-five by the count.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4104-4106. Corrected पञ्चविंशतित्याहुः → पञ्चविंशतिरित्याहुः (misprint in Wikisource; dropped र; CE pañcaviṃśatir ity āhuḥ).

Verse 6 (13.245.6)

सत्वं रजस्तमश्चेति गुणाः प्रकृतिसम्भवाः । तैः सृजत्यखिलं लोकं प्रकृतिः स्वात्मकैर्गुणैः ॥

satvaṃ rajastamaśceti guṇāḥ prakṛtisambhavāḥ | taiḥ sṛjatyakhilaṃ lokaṃ prakṛtiḥ svātmakairguṇaiḥ

Sattva, rajas and tamas are the qualities born of Nature; with them Nature creates the whole world, through qualities that are her own.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4107-4108.

Verse 7 (13.245.7)

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । विकाराः प्रकृतेश्चैते वेदितव्या मनीषिभिः ॥

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ | vikārāḥ prakṛteścaite veditavyā manīṣibhiḥ

Desire, aversion, pleasure, pain, aggregation, consciousness and firmness: the wise should know these as modifications of Nature.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4109-4110.

Verse 8 (13.245.8)

लक्षणं चापि सर्वेषां विकल्पं चादितः पृथक् । विस्तरेणैव वक्ष्यामि तस्य व्याख्यामहं शृणु ॥

lakṣaṇaṃ cāpi sarveṣāṃ vikalpaṃ cāditaḥ pṛthak | vistareṇaiva vakṣyāmi tasya vyākhyāmahaṃ śṛṇu

I shall tell you in detail the mark of each of these and their distinctions, one by one, from the beginning; listen to its exposition.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4111-4112.

Verse 9 (13.245.9)

नित्यमेकमणु व्यापि क्रियाहीनमहेतुकम् । अग्राह्यमिन्द्रियैः सर्वैरेतदव्यक्तलक्षणम् ॥

nityamekamaṇu vyāpi kriyāhīnamahetukam | agrāhyamindriyaiḥ sarvairetadavyaktalakṣaṇam

Eternal, one, minute, all-pervading, without action, without cause, not to be grasped by any of the senses: this is the mark of the Unmanifest.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4113-4114.

Verse 10 (13.245.10)

अव्यक्तं प्रकृतिर्मूलं प्रधानं योनिरव्ययम् । अव्यक्तस्यैव नामानि शब्दैः पर्यायवाचकैः ॥

avyaktaṃ prakṛtirmūlaṃ pradhānaṃ yoniravyayam | avyaktasyaiva nāmāni śabdaiḥ paryāyavācakaiḥ

The Unmanifest, Nature, the root, the Pradhana, the source, the imperishable: these are names of the Unmanifest alone, in synonymous words.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4115-4116.

Verse 11 (13.245.11)

तत्सूक्ष्मत्वादनिर्देश्यं तत्सदित्यभिधीयते । तन्मूलं च जगत्सर्वं तन्मूला सृष्टिरिष्यते ॥

tatsūkṣmatvādanirdeśyaṃ tatsadityabhidhīyate | tanmūlaṃ ca jagatsarvaṃ tanmūlā sṛṣṭiriṣyate

Because of its subtlety it cannot be pointed out, and it is called "that which is." The whole world has it as its root, and creation is held to have it as its root.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4117-4118.

Verse 12 (13.245.12)

सत्वादयः प्रकृतिजा गुणास्तान्प्रब्रवीम्यहम् ॥

satvādayaḥ prakṛtijā guṇāstānprabravīmyaham

The qualities beginning with sattva are born of Nature; I shall now describe them to you.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4119. A one-line verse on the page (13-245-12a); the Appendix text has the same single line.

Verse 13 (13.245.13)

सुखं तुष्टिः प्रकाशश्च त्रयस्ते सात्विका गुणाः । रागद्वेषौ सुखं दुःखं स्तम्भश्च रजसो गुणाः । अप्रकाशो भयं मोहस्तन्द्री च तमसो गुणाः ॥

sukhaṃ tuṣṭiḥ prakāśaśca trayaste sātvikā guṇāḥ | rāgadveṣau sukhaṃ duḥkhaṃ stambhaśca rajaso guṇāḥ | aprakāśo bhayaṃ mohastandrī ca tamaso guṇāḥ

Pleasure, contentment and illumination are the three qualities of sattva; passion and aversion, pleasure and pain, and rigidity are the qualities of rajas; absence of illumination, fear, delusion and sloth are the qualities of tamas.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4120-4122.

Verse 14 (13.245.14)

श्रद्धा प्रहर्षो विज्ञानमसंमोहो दया धृतिः । सत्वे प्रवृत्ते वर्धन्ते विपरीते विपर्ययः ॥

śraddhā praharṣo vijñānamasaṃmoho dayā dhṛtiḥ | satve pravṛtte vardhante viparīte viparyayaḥ

Faith, joy, discernment, freedom from confusion, compassion and steadiness grow when sattva is in the ascendant; when it is the reverse, their opposites appear.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4123-4124.

Verse 15 (13.245.15)

कामक्रोधौ मनस्तापो लोभो मोहस्तथामृषा । प्रवृद्धे परिवर्धन्ते रजस्येतानि सर्वशः ॥

kāmakrodhau manastāpo lobho mohastathāmṛṣā | pravṛddhe parivardhante rajasyetāni sarvaśaḥ

Desire and anger, mental anguish, greed, delusion and falsehood: these grow in every way when rajas is strong.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4125-4126.

Verse 16 (13.245.16)

विषादः संशयो मोहस्तन्द्री निद्रा भयं तथा । तमस्येतानि वर्धन्ते प्रवृद्धे हेत्वहेतुकम् ॥

viṣādaḥ saṃśayo mohastandrī nidrā bhayaṃ tathā | tamasyetāni vardhante pravṛddhe hetvahetukam

Despondency, doubt, delusion, sloth, sleep and fear: these grow in tamas when it is strong, with cause or without it.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4127-4128.

Verse 17 (13.245.17)

एवमन्योन्यमेतानि वर्धन्ते च पुनःपुनः । हीयन्ते च तथा नित्यमभिभूतानि भूरिशः ॥

evamanyonyametāni vardhante ca punaḥpunaḥ | hīyante ca tathā nityamabhibhūtāni bhūriśaḥ

So these grow in turn again and again, and in the same way they continually diminish when overpowered, many times over.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4129-4130.

Verse 18 (13.245.18)

तत्र यत्प्रीतिसंयुक्तं कायेन मनसाऽपि वा । वर्तते सात्विको भाव इत्युपेक्षेत तत्तथा ॥

tatra yatprītisaṃyuktaṃ kāyena manasā'pi vā | vartate sātviko bhāva ityupekṣeta tattathā

Among them, whatever is accompanied by joy, in body or in mind, know that a sattvic state is at work, and regard it so.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4131-4132.

Verse 19 (13.245.19)

यदा सन्तापसंयुक्तं चित्तक्षोभकरं भवेत् । वर्तते रज इत्येव तदा तदभिचिन्तयेत् ॥

yadā santāpasaṃyuktaṃ cittakṣobhakaraṃ bhavet | vartate raja ityeva tadā tadabhicintayet

When it comes with distress and brings turmoil to the mind, let him reflect then that rajas is at work.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4133-4134.

Verse 20 (13.245.20)

यदा सम्मोहसंयुक्तं यद्विषादकरं भवेत् । अप्रतार्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥

yadā sammohasaṃyuktaṃ yadviṣādakaraṃ bhavet | apratārkyamavijñeyaṃ tamastadupadhārayet

When it comes with delusion and brings despondency, being beyond argument and beyond knowing, let him recognise it as tamas.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4135-4136.

Verse 21 (13.245.21)

समासात्सात्विको धर्मः समासाद्राजसं धनम् । समासात्तामसः कामस्त्रिवर्गे त्रिगुणाः क्रमात् ॥

samāsātsātviko dharmaḥ samāsādrājasaṃ dhanam | samāsāttāmasaḥ kāmastrivarge triguṇāḥ kramāt

In brief: dharma is sattvic, wealth is rajasic, desire is tamasic; among the three aims of life the three qualities stand in this order.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4137-4138.

Verse 22 (13.245.22)

ब्रह्मादिदेवसृष्टिर्या सात्विकीति प्रकीर्त्यते । राजसी मानवी सृष्टिस्तिर्यग्योनिस्तु तामसी ॥

brahmādidevasṛṣṭiryā sātvikīti prakīrtyate | rājasī mānavī sṛṣṭistiryagyonistu tāmasī

The creation of Brahma and the other gods is called sattvic; the human creation is rajasic, and the birth as animals is tamasic.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4139-4140. Corrected तामिसी → तामसी (misprint in Wikisource; CE tāmasī).

Verse 23 (13.245.23)

ऊर्ध्वं गच्छन्ति सत्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥

ūrdhvaṃ gacchanti satvasthā madhye tiṣṭhanti rājasāḥ | jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ

Those established in sattva go upward, the rajasic stay in the middle, and the tamasic, abiding in the way of life of the lowest quality, go downward.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4141-4142. Corrected जघन्यगुणवृतच्तिस्था → जघन्यगुणवृत्तिस्था (misprint in Wikisource; broken conjunct; CE jaghanyaguṇavṛttisthā).

Verse 24 (13.245.24)

देवमानुषतिर्यक्षु यद्भूतं सचराचरम् । आदिप्रभृति संयुक्तं व्याप्तमेभिस्त्रिभिर्गुणैः ॥

devamānuṣatiryakṣu yadbhūtaṃ sacarācaram | ādiprabhṛti saṃyuktaṃ vyāptamebhistribhirguṇaiḥ

Whatever being there is among gods, men and animals, moving or unmoving, is joined from the beginning with these three qualities and pervaded by them.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4143-4144.

Verse 25 (13.245.25)

अतः परं प्रवक्ष्यामि महदादीनि लिङ्गतः । विज्ञानं च विवेकश्च महतो लक्षणं भवेत् ॥

ataḥ paraṃ pravakṣyāmi mahadādīni liṅgataḥ | vijñānaṃ ca vivekaśca mahato lakṣaṇaṃ bhavet

Next I shall tell you of the Great and the rest according to their marks. Discriminating knowledge and discernment would be the mark of the Great.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4145-4146.

Verse 26 (13.245.26)

महान्बुद्धिर्मतिः प्रज्ञा नामानि महतो विदुः । अहङ्कारः स विज्ञेयो लक्षणेन समासतः ॥

mahānbuddhirmatiḥ prajñā nāmāni mahato viduḥ | ahaṅkāraḥ sa vijñeyo lakṣaṇena samāsataḥ

Mahat, buddhi, mati and prajna: these are known as names of the Great. The one called egoity is to be known briefly by its mark.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4147 and 4150 (4148-4149 are not in Wikisource). The Appendix text has two further lines (4148-4149) between these two that Wikisource lacks; not added.

Verse 27 (13.245.27)

अहङ्कारेण भूतानां सर्गो नानाविधो भवेत् । अहङ्कारनिवृत्तिर्हि निर्वाणायोपपद्यते ॥

ahaṅkāreṇa bhūtānāṃ sargo nānāvidho bhavet | ahaṅkāranivṛttirhi nirvāṇāyopapadyate

From egoity arises the manifold creation of beings, and the cessation of egoity leads to nirvana.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4151-4152.

Verse 28 (13.245.28)

खं वायुरग्निः सलिलं पृथिवी चेति पञ्चमी । महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥

khaṃ vāyuragniḥ salilaṃ pṛthivī ceti pañcamī | mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau

Space, air, fire, water, and earth as the fifth: these are the great elements, the origin and dissolution of all beings.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4153-4154.

Verse 29 (13.245.29)

शब्दः श्रोत्रं तथा खानि त्रयमाकाशसम्भवम् । स्पर्शवत्प्राणिनां चेष्टा पवनस्य गुणाः स्मृताः ॥

śabdaḥ śrotraṃ tathā khāni trayamākāśasambhavam | sparśavatprāṇināṃ ceṣṭā pavanasya guṇāḥ smṛtāḥ

Sound, hearing and the openings of the body: these three arise from space; touch and the movements of living creatures are remembered as the qualities of wind.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4155-4156.

Verse 30 (13.245.30)

रूपं पाकोऽक्षिणी ज्योतिश्चत्वारस्तेजसो गुणाः । रसः स्नेहस्तथा जिह्वा शैत्यं च जलजा गुणाः ॥

rūpaṃ pāko'kṣiṇī jyotiścatvārastejaso guṇāḥ | rasaḥ snehastathā jihvā śaityaṃ ca jalajā guṇāḥ

Form, cooking, the two eyes and light: these four are the qualities of fire; taste, moisture, the tongue and coldness are the qualities born of water.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4157-4158. Corrected पाकोक्षिणी → पाकोऽक्षिणी (misprint in Wikisource; missing avagraha; CE pāko 'kṣiṇī).

Verse 31 (13.245.31)

गन्धो घ्राणं शरीरं च पृथिव्यास्ते गुणास्त्रयः । इति सर्वगुणा देवि विख्याताः पाञ्चभौतिकाः ॥

gandho ghrāṇaṃ śarīraṃ ca pṛthivyāste guṇāstrayaḥ | iti sarvaguṇā devi vikhyātāḥ pāñcabhautikāḥ

Smell, the nose and the body: these three are the qualities of earth. Thus, O goddess, all the qualities made of the five elements have been declared.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4159-4160.

Verse 32 (13.245.32)

गुणान्पूर्वस्यपूर्वस्य प्राप्नुवन्त्युत्तराणि तु । तस्मान्नैकगुणाश्चेह दृश्यन्ते भूतसृष्टयः ॥

guṇānpūrvasyapūrvasya prāpnuvantyuttarāṇi tu | tasmānnaikaguṇāśceha dṛśyante bhūtasṛṣṭayaḥ

Each later element takes on the qualities of the one before it; therefore the creations of the elements are not seen here with a single quality.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4161-4162. Corrected बूतसृष्टयः → भूतसृष्टयः (misprint in Wikisource; CE bhūtasṛṣṭayaḥ).

Verse 33 (13.245.33)

उपलभ्याप्सु ये गन्धं केचिद्ब्रूयुरनैपुणाः । अपां गन्धगुणं प्राज्ञा नेच्छन्ति कमलेक्षणे ॥

upalabhyāpsu ye gandhaṃ kecidbrūyuranaipuṇāḥ | apāṃ gandhaguṇaṃ prājñā necchanti kamalekṣaṇe

Some unskilled people, finding a smell in water, may speak of it; but the wise, O lotus-eyed one, do not allow smell as a quality of water.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4163-4164.

Verse 34 (13.245.34)

तद्गन्धत्वमपां नास्ति पृथिव्या एव तद्गुणः । भूमिर्गन्धे रसे स्नेहो ज्योतिश्चक्षुषि संस्थितम् । प्राणापानाश्रयो वायुः खेष्वाकाशः शरीरिणां ॥

tadgandhatvamapāṃ nāsti pṛthivyā eva tadguṇaḥ | bhūmirgandhe rase sneho jyotiścakṣuṣi saṃsthitam | prāṇāpānāśrayo vāyuḥ kheṣvākāśaḥ śarīriṇāṃ

That smell does not belong to water; it is a quality of earth alone. Earth is established in smell, moisture in taste, light in the eye; wind is the support of the in-breath and out-breath, and space is in the cavities of embodied beings.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4165-4167. Corrected प्राणापानाश्रयोः → प्राणापानाश्रयो (misprint in Wikisource; the word is the nominative; CE prāṇāpānāśrayo vāyuḥ). The page prints the third line without a verse-end mark; ॥ kept.

Verse 35 (13.245.35)

केशास्थिनखदन्तत्वक्पाणिपादशिरांसि च । पृष्ठोदरकटिग्रीवाः सर्वं भूम्यात्मकं स्मृतम् ॥

keśāsthinakhadantatvakpāṇipādaśirāṃsi ca | pṛṣṭhodarakaṭigrīvāḥ sarvaṃ bhūmyātmakaṃ smṛtam

Hair, bones, nails, teeth, skin, hands, feet, head, back, belly, waist and neck: all this is held to be of the nature of earth.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4168-4169.

Verse 36 (13.245.36)

यत्किञ्चिदपि कायेऽस्मिन्धातुदोषमलाश्रितम् । तत्सर्वं भौतिकं विद्धि देहैरेवास्य स्वामिकम् ॥

yatkiñcidapi kāye'smindhātudoṣamalāśritam | tatsarvaṃ bhautikaṃ viddhi dehairevāsya svāmikam

Whatever else in this body rests on the tissues, humours and impurities, know all of it to be elemental; it belongs to its master only by way of bodies.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4170-4171.

Verse 37 (13.245.37)

बुद्धीन्द्रियाणि कर्णत्वक्चक्षुर्जिह्वाऽथ नासिका । कर्मेन्द्रियाणि वाक्पाणिपादौ मेढ्रं गुदस्तथा ॥

buddhīndriyāṇi karṇatvakcakṣurjihvā'tha nāsikā | karmendriyāṇi vākpāṇipādau meḍhraṃ gudastathā

The organs of knowledge are the ear, skin, eye, tongue and nose; the organs of action are speech, hands, feet, the generative organ and the anus.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4172-4173.

Verse 38 (13.245.38)

शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः । बुद्धीन्द्रियार्थाञ्जानीयाद्भूतेभ्यस्त्वभिनिःसृतान् ॥

śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca pañcamaḥ | buddhīndriyārthāñjānīyādbhūtebhyastvabhiniḥsṛtān

Sound, touch, form, taste and smell as the fifth: know these as the objects of the organs of knowledge, issued forth from the elements.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4174-4175.

Verse 39 (13.245.39)

वाक्यं क्रिया गतिः प्रीतिरुत्सर्गश्चेति पञ्चधा । कर्मेन्द्रियार्थाञ्जानीयात्ते च भूतोद्भवा मताः ॥

vākyaṃ kriyā gatiḥ prītirutsargaśceti pañcadhā | karmendriyārthāñjānīyātte ca bhūtodbhavā matāḥ

Speech, action, movement, pleasure and excretion: these are the fivefold objects of the organs of action; know them, and that they too are held to arise from the elements.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4176-4177.

Verse 40 (13.245.40)

इन्द्रियाणां तु सर्वेषामीश्वरं मन उच्यते । प्रार्थनालक्षणं तच्च इन्द्रियं तु मनः स्मृतम् ॥

indriyāṇāṃ tu sarveṣāmīśvaraṃ mana ucyate | prārthanālakṣaṇaṃ tacca indriyaṃ tu manaḥ smṛtam

The mind is called the lord of all the senses; its mark is wishing, and the mind is remembered as a sense as well.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4178-4179.

Verse 41 (13.245.41)

नियुङ्क्ते च सदा तानि भूतानि मनसा सह । नियमे च विसर्गे च मनसः कारणं प्रभुः ॥

niyuṅkte ca sadā tāni bhūtāni manasā saha | niyame ca visarge ca manasaḥ kāraṇaṃ prabhuḥ

He always engages those elements together with the mind; in the restraint and the release of the mind, the master is the cause.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4180-4181.

Verse 42 (13.245.42)

इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना धृतिः । भूताभूतविकारश्च शरीरमिति संस्मृतम् ॥

indriyāṇīndriyārthāśca svabhāvaścetanā dhṛtiḥ | bhūtābhūtavikāraśca śarīramiti saṃsmṛtam

The senses and their objects, own nature, consciousness, firmness, and the modifications of the elemental and the non-elemental: this is what is remembered as the body.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4182-4183.

Verse 43 (13.245.43)

शरीराच्च परो देही शरीरं च व्यपाश्रितः । शरीरिणः शरीरस्य सोऽन्तरं वेत्ति वै मुनिः ॥

śarīrācca paro dehī śarīraṃ ca vyapāśritaḥ | śarīriṇaḥ śarīrasya so'ntaraṃ vetti vai muniḥ

The dweller in the body is other than the body, and has taken refuge in it; the sage truly knows the difference between the dweller and the body.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4184-4185.

Verse 44 (13.245.44)

रसः स्पर्शश्च गन्धश्च रूपं शब्दविवर्जितम् । अशरीरं शरीरेषु दिदृक्षेत निरिन्द्रियम् ॥

rasaḥ sparśaśca gandhaśca rūpaṃ śabdavivarjitam | aśarīraṃ śarīreṣu didṛkṣeta nirindriyam

Devoid of taste, touch, smell, form and sound, bodiless within bodies, without senses: let one seek to see it.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4186-4187. The reading रसः स्पर्शश्च गन्धश्च रूपं शब्दविवर्जितम् is kept as printed (CE arasasparśagandhaṃ ca rūpaśabdavivarjitam, "without taste, touch, smell, form and sound"); translated in the sense of the CE line. Corrected स्पर्शस्च → स्पर्शश्च (misprint in Wikisource; CE sparśaś ca).

Verse 45 (13.245.45)

अव्यक्तं सर्वदेहेषु मर्त्येष्वमरमाश्रितम् । यः पश्येत्परमात्मानं बन्धनैः स विमुच्यते ॥

avyaktaṃ sarvadeheṣu martyeṣvamaramāśritam | yaḥ paśyetparamātmānaṃ bandhanaiḥ sa vimucyate

He who sees the Supreme Self, unmanifest in all bodies, the immortal abiding among mortals, is freed from bonds.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4188-4189.

Verse 46 (13.245.46)

नैवायं चक्षुषां ग्राह्यो नापरैरिन्द्रियैरपि । मनसैव प्रदीप्तेन महानात्मा प्रदृश्यते ॥

naivāyaṃ cakṣuṣāṃ grāhyo nāparairindriyairapi | manasaiva pradīptena mahānātmā pradṛśyate

This one cannot be grasped by the eyes, nor by any other senses; only by the mind when it is kindled is the great Self seen.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4190-4191.

Verse 47 (13.245.47)

स हि सर्वेषु भूतेषु स्थावरेषु चरेषु च । वसत्येको महावीर्यो नानाभावसमन्वितः ॥

sa hi sarveṣu bhūteṣu sthāvareṣu careṣu ca | vasatyeko mahāvīryo nānābhāvasamanvitaḥ

He dwells alone in all beings, in the immovable and the moving, of great power, endowed with manifold states.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4192-4193.

Verse 48 (13.245.48)

नैव चोर्ध्वं न तिर्यक्च नाधस्तान्न कदाचन । इन्द्रियैरिव बुद्ध्या वा न दृश्येत कदाचन ॥

naiva cordhvaṃ na tiryakca nādhastānna kadācana | indriyairiva buddhyā vā na dṛśyeta kadācana

Not above, not across, not below, at no time is he seen, as it were, by the senses or by the intellect.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4194-4195.

Verse 49 (13.245.49)

नवद्वारं पुरं गत्वा स्थितोऽसौ नियतो वशी । ईश्वरः सर्वलोकेषु स्थावरस्य चरस्य च ॥

navadvāraṃ puraṃ gatvā sthito'sau niyato vaśī | īśvaraḥ sarvalokeṣu sthāvarasya carasya ca

Having entered the city of nine gates, this controlled and self-mastered one abides; he is the Lord in all worlds, of the immovable and the moving.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4196-4197.

Verse 50 (13.245.50)

तमेवाहुरणुभ्योऽणुं तु महद्भ्यो महत्तरम् । बहुधा सर्वभूतानि व्याप्य तिष्ठति शाश्वतम् ॥

tamevāhuraṇubhyo'ṇuṃ tu mahadbhyo mahattaram | bahudhā sarvabhūtāni vyāpya tiṣṭhati śāśvatam

They call him smaller than the small and greater than the great; having pervaded all beings in many ways, he abides, eternal.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4198-4199.

Verse 51 (13.245.51)

क्षेत्रज्ञमेकतः कृत्वा सर्वं क्षेत्रमथैकतः । एवं स विमृशेज्ज्ञानी संयतः सततं हृदि ॥

kṣetrajñamekataḥ kṛtvā sarvaṃ kṣetramathaikataḥ | evaṃ sa vimṛśejjñānī saṃyataḥ satataṃ hṛdi

Setting the Knower of the Field on one side and the whole Field on the other, the wise man, self-controlled, should ever reflect thus in his heart.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4200-4201.

Verse 52 (13.245.52)

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । अकर्ताऽलेपको नित्यो मध्यस्थः सर्वकर्मणाम् ॥

puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān | akartā'lepako nityo madhyasthaḥ sarvakarmaṇām

The Person, abiding in Nature, experiences the qualities born of Nature; he is not an agent, is untainted, eternal, and neutral among all actions.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4202-4203. Corrected अकर्ता लेपको → अकर्ताऽलेपको (misprint in Wikisource: the initial अ of अलेपक is lost, which reverses the sense; CE akartālepako).

Verse 53 (13.245.53)

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥

kāryakāraṇakartṛtve hetuḥ prakṛtirucyate | puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate

Nature is called the cause in the agency of effect and cause; the Person is called the cause in the experiencing of pleasures and pains.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4204-4205.

Verse 54 (13.245.54)

अजय्योऽयमचिन्त्योऽयमव्यक्तोऽयं सनातनः । देही तेजोमयो देहे तिष्ठतीत्यपरे विदुः ॥

ajayyo'yamacintyo'yamavyakto'yaṃ sanātanaḥ | dehī tejomayo dehe tiṣṭhatītyapare viduḥ

Others know that this embodied one is unconquerable, inconceivable, unmanifest and eternal, made of light, and abides in the body.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4206-4207. Corrected देहि → देहे (misprint in Wikisource; CE dehe tejomayo dehī).

Verse 55 (13.245.55)

ज्ञानमूष्मा च वायुश्च शरीरे जीवसंज्ञकः । इत्येते निश्चिता बुद्ध्या तत्रैते बुद्धिचिन्तकाः ॥

jñānamūṣmā ca vāyuśca śarīre jīvasaṃjñakaḥ | ityete niścitā buddhyā tatraite buddhicintakāḥ

Knowledge, warmth and the wind in the body are what is called the living soul. So these have concluded by their intellect; they are the thinkers who rely on intellect.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4208-4209.

Verse 56 (13.245.56)

अपरे सर्वलोकांश्च व्याप्य तिष्ठन्तमीश्वरम् । ब्रुवते केचिदत्रैव तिलतैलवदास्थितम् ॥

apare sarvalokāṃśca vyāpya tiṣṭhantamīśvaram | bruvate kecidatraiva tilatailavadāsthitam

Others say that the Lord stands pervading all the worlds, and some say that he abides right here, like oil in sesame seed.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4210-4211.

Verse 57 (13.245.57)

अपरे नास्तिका मूढा हीनत्वात्स्थूललक्षणैः । नास्त्यात्मेति विनिश्चित्याप्रज्ञास्ते निरयालयाः ॥

apare nāstikā mūḍhā hīnatvātsthūlalakṣaṇaiḥ | nāstyātmeti viniścityāprajñāste nirayālayāḥ

Others, foolish unbelievers, abject and judging by gross marks, decide "there is no Self"; those witless ones are bound for the abode of hell.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4212-4213.

Verse 58 (13.245.58)

एवं नानाविधा नैव विमृशन्ति महेश्वरम् ॥

evaṃ nānāvidhā naiva vimṛśanti maheśvaram

In these many ways people fail to ponder Maheshvara.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4214. A one-line verse on the page (13-245-58a). Wikisource reads नैव विमृशन्ति where the Appendix text reads evaṃ nānāvidhānena vimṛśanti maheśvaram, without the negation; the printed reading is kept.

Verse 59 (13.245.59)

भगवन्ब्राह्मणो लोके नित्यमक्षरमव्ययम् । अस्त्यात्मा सर्वभूतेषु हेतुस्तत्र सुदुर्गमः ॥

bhagavanbrāhmaṇo loke nityamakṣaramavyayam | astyātmā sarvabhūteṣu hetustatra sudurgamaḥ

O Lord, the Brahmin in the world speaks of what is eternal, imperishable and unchanging: that a Self exists in all beings; yet the ground for knowing this is exceedingly hard to reach.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4215-4216. Speaker: the page heads this उमोवाच; the Appendix text prints no change of speaker here (its line reads ūhavān brāhmaṇo loke …). The page also records a variant अस्त्यात्मा सर्वदेहेष्विति (ङ. पाठः) after the colophon; not applied.

Verse 60 (13.245.60)

ऋषिभिश्चापि देवैश्च व्यक्तमेष न दृश्यते । दृष्ट्वा तु तं महात्मानं पुनस्तु न निवर्तते ॥

ṛṣibhiścāpi devaiśca vyaktameṣa na dṛśyate | dṛṣṭvā tu taṃ mahātmānaṃ punastu na nivartate

He is not clearly seen even by sages and gods; but one who has seen that great Self does not return again.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4217-4218. Speaker: the page heads this महेश्वर उवाच, returning from Uma's question; the Appendix text prints no change of speaker here. The Appendix text reads तु दृश्यते for the page's न दृश्यते (recension variant, kept).

Verse 61 (13.245.61)

तस्मात्तद्दर्शनादेव विन्दते परमां गतिम् । इति ते कथितो देवि साङ्ख्यधर्मः सनातनः । कपिलादिभिराचार्यैः सेवितः परमर्षिभिः ॥

tasmāttaddarśanādeva vindate paramāṃ gatim | iti te kathito devi sāṅkhyadharmaḥ sanātanaḥ | kapilādibhirācāryaiḥ sevitaḥ paramarṣibhiḥ

Therefore, by seeing him alone one wins the supreme goal. Thus, O goddess, I have told you the eternal Sankhya dharma, followed by Kapila and the other teachers, the great sages.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 4219-4221.