Sāṅkhya Kārikā / Verses 22–55, the world

Verses 22–55, the world

Summary

Verses 22 to 55 are the order of the world. From nature come the great one, the I maker, the five subtle elements, the mind and the ten senses, and the five gross elements. The subtle body travels. The strands act, and the person seems to act because he is joined to them. Experience and release are the two purposes of that joining. These verses fill in the twenty-five tattvas that verse 3 only counted.

नेपालीमा

श्लोक २२ देखि ५५ संसारको क्रम हुन्। प्रकृतिबाट महत्, अहङ्कार, पाँच तन्मात्र, मन र दश इन्द्रिय, अनि पाँच महाभूत आउँछन्। सूक्ष्म शरीर यात्रा गर्छ। गुणहरू कर्म गर्छन्, र पुरुष जोडिएकाले कर्ताजस्तो देखिन्छ। भोग र अपवर्ग त्यो संयोगका दुई प्रयोजन हुन्। श्लोक ३ ले केवल गन्ती गरेका पच्चीस तत्त्वको विस्तार यी श्लोकले गर्छन्।

34 of 34 lines in this chapter are written out word by word.

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22	प्रकृतेर् महांस् ततोऽहङ्कारस् तस्माद् गणश् च षोडशकः । तस्मादपि षोडशकात् पञ्चभ्यः पञ्च भूतानि prakṛter mahāṃs tato 'haṅkāras tasmād gaṇaś ca ṣoḍaśakaḥ / tasmād api ṣoḍaśakāt pañcabhyaḥ pañca bhūtāni From nature, the great one. From that, the I-maker. From that, the group of sixteen. From five of those sixteen, the five elements.
23	अध्यवसायो बुद्धिर् धर्मो ज्ञानं वैराग्यमैश्वर्यम् । सात्त्विकमेतद् रूपं तामसमस्माद् विपर्यस्तम् adhyavasāyo buddhir dharmo jñānaṃ vairāgyam aiśvaryam / sāttvikam etad rūpaṃ tāmasam asmād viparyastam Intellect is determining. Its sattva form is virtue, knowledge, dispassion, and power. Its tamas form is the reverse of each.
24	अभिमानोऽहङ्कारस् तस्माद् द्विविधः प्रवर्तते सर्गः । एकादशकश् च गणस् तन्मात्रः पञ्चकश् चैव abhimāno 'haṅkāras tasmād dvividhaḥ pravartate sargaḥ / ekādaśakaś ca gaṇas tanmātraḥ pañcakaś caiva The I-maker is conceit. From it creation goes two ways: the group of eleven, and the five subtle elements.
25	सात्त्विक एकादशकः प्रवर्तते वैकृतादहङ्कारात् । भूतादेस् तन्मात्रः स तामसस् तैजसादुभयम् sāttvika ekādaśakaḥ pravartate vaikṛtād ahaṅkārāt / bhūtādes tanmātraḥ sa tāmasas taijasād ubhayam The eleven come from the I-maker when it is sattva, the changed one. The subtle elements come from it as tamas, the source of elements. From the fiery one, both.
26	बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्राणरसनत्वगाख्यानि । वाक्पाणिपादपायूपस्थान् कर्मेन्द्रियाण्याहुः buddhīndriyāṇi cakṣuḥśrotraghrāṇarasanatvagākhyāni / vākpāṇipādapāyūpasthān karmendriyāṇy āhuḥ The knowing senses are eye, ear, nose, tongue, and skin. The acting senses, they say, are voice, hand, foot, and the organs of excretion and generation.
27	उभयात्मकमत्र मनः सङ्कल्पकमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान् नानात्वं बाह्यभेदाच् च ubhayātmakam atra manaḥ saṅkalpakam indriyaṃ ca sādharmyāt / guṇapariṇāmaviśeṣān nānātvaṃ bāhyabhedāc ca Mind is of both kinds. It is a sense because it is like them: it determines intentions. The variety of senses comes from the particular transformations of the strands, and from the differences outside.
28	शब्दादिषु पञ्चानामालोचनमात्रमिष्यते वृत्तिः । वचनादानविहरणोत्सर्गानन्दाश् च पञ्चानाम् śabdādiṣu pañcānām ālocanamātram iṣyate vṛttiḥ / vacanādānaviharaṇotsargānandāś ca pañcānām The activity of the five knowing senses is regarded as mere noticing of sound and the rest. The five of action are speaking, taking, walking, excreting, and pleasure.
29	स्वालक्षण्यं वृत्तिस् त्रयस्य सैषा भवत्यसामान्या । सामान्यकरणवृत्तिः प्राणाद्या वायवः पञ्च svālakṣaṇyaṃ vṛttis trayasya saiṣā bhavaty asāmānyā / sāmānyakaraṇavṛttiḥ prāṇādyā vāyavaḥ pañca Each of the three inner organs has its own activity. The five winds are the common activity of the instruments.
30	युगपच् चतुष्टयस्य तु वृत्तिः क्रमशश् च तस्य निर्दिष्टा । दृष्टे तथाप्यदृष्टे त्रयस्य तत्पूर्विका वृत्तिः yugapac catuṣṭayasya tu vṛttiḥ kramaśaś ca tasya nirdiṣṭā / dṛṣṭe tathāpy adṛṣṭe trayasya tatpūrvikā vṛttiḥ Of the four, the activity is simultaneous, and it is also successive. Toward what is not seen, the activity of the three is preceded by that.
31	स्वां स्वां प्रतिपद्यन्ते परस्पराकूतहेतुकां वृत्तिम् । पुरुषार्थ एव हेतुर् न केनचित् कार्यते करणम् svāṃ svāṃ pratipadyante parasparākūtahetukāṃ vṛttim / puruṣārtha eva hetur na kenacit kāryate karaṇam The instruments take up their own activities for the person's purpose, prompted by each other. No one sets an instrument to work.
32	करणं त्रयोदशविधम् तदाहरणधारणप्रकाशकरम् । कार्यं च तस्य दशधाहार्यं धार्यं प्रकाश्यं च karaṇaṃ trayodaśavidham tadāharaṇadhāraṇaprakāśakaram / kāryaṃ ca tasya daśadhāhāryaṃ dhāryaṃ prakāśyaṃ ca The instrument is thirteenfold. It seizes, it holds, and it illuminates. Its effect is tenfold: what is to be seized, held, and illuminated.
33	अन्तःकरणं त्रिविधं दशधा बाह्यं त्रयस्य विषयाख्यम् । साम्प्रतकालं बाह्यं त्रिकालमाभ्यन्तरं करणम् antaḥkaraṇaṃ trividhaṃ daśadhā bāhyaṃ trayasya viṣayākhyam / sāmpratakālaṃ bāhyaṃ trikālam ābhyantaraṃ karaṇam The inner instrument is threefold. The outer is tenfold, and it is called the field of the three. The outer works in the present. The inner works in all three times.
34	बुद्धीन्द्रियाणि तेषां पञ्च विशेषाविशेषविषयाणि । वाग् भवति शब्दविषया शेषाणि तु पञ्चविषयाणि buddhīndriyāṇi teṣāṃ pañca viśeṣāviśeṣaviṣayāṇi / vāg bhavati śabdaviṣayā śeṣāṇi tu pañcaviṣayāṇi The five senses of knowing have both the particular and the unparticular as their field. Speech has sound as its field. The rest of the acting senses have all five fields.
35	सान्तःकरणा बुद्धिः सर्वं विषयमवगाहते यस्मात् । तस्मात् त्रिविधं करणं द्वारि द्वाराणि शेषाणि sāntaḥkaraṇā buddhiḥ sarvaṃ viṣayam avagāhate yasmāt / tasmāt trividhaṃ karaṇaṃ dvāri dvārāṇi śeṣāṇi Since the intellect, together with the inner instrument, enters every object, the three are the wardens and the rest are the gates.
36	एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः । कृत्स्नं पुरुषस्यार्थं प्रकाश्य बुद्धौ प्रयच्छन्ति ete pradīpakalpāḥ parasparavilakṣaṇā guṇaviśeṣāḥ / kṛtsnaṃ puruṣasyārthaṃ prakāśya buddhau prayacchanti These, different from each other and particular modifications of the strands, present the whole purpose of the person to the intellect, like a lamp.
37	सर्वं प्रत्युपभोगं यस्मात् पुरुषस्य साधयति बुद्धिः । सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सूक्ष्मम् sarvaṃ pratyupabhogaṃ yasmāt puruṣasya sādhayati buddhiḥ / saiva ca viśinaṣṭi punaḥ pradhānapuruṣāntaraṃ sūkṣmam Intellect accomplishes every experience of the person. And it is intellect that distinguishes, again, the subtle difference between nature and the person.
38	तन्मात्राण्यविशेषास् तेभ्यो भूतानि पञ्च पञ्चभ्यः । एते स्मृता विशेषाः शान्ता घोराश् च मूढाश् च tanmātrāṇy aviśeṣās tebhyo bhūtāni pañca pañcabhyaḥ / ete smṛtā viśeṣāḥ śāntā ghorāś ca mūḍhāś ca The subtle elements are non-particulars. From those five come the five elements. These are remembered as particulars, calm, violent, and deluded.
39	सूक्ष्मा मातापितृजाः सह प्रभूतैस् त्रिधा विशेषाः स्युः । सूक्ष्मास् तेषां नियता मातापितृजा निवर्तन्ते sūkṣmā mātāpitṛjāḥ saha prabhūtais tridhā viśeṣāḥ syuḥ / sūkṣmās teṣāṃ niyatā mātāpitṛjā nivartante Particulars are of three kinds: subtle, born of mother and father, and the great elements. The subtle ones among them are lasting. Those born of mother and father perish.
40	पूर्वोत्पन्नमसक्तं नियतं महदादिसूक्ष्मपर्यन्तम् । संसरति निरुपभोगं भावैरधिवासितं लिङ्गम् pūrvotpannam asaktaṃ niyataṃ mahadādisūkṣmaparyantam / saṃsarati nirupabhogaṃ bhāvair adhivāsitaṃ liṅgam The subtle body, arisen of old, unbound, constant, from the great one down to the subtle elements, transmigrates without experience, tinged by the dispositions.
41	चित्रं यथाश्रयमृते स्थाण्वादिभ्यो विना यथा छाया । तद्वद् विना विशेषैर् न तिष्ठति निराश्रयं लिङ्गम् citraṃ yathāśrayam ṛte sthāṇvādibhyo vinā yathā chāyā / tadvad vinā viśeṣair na tiṣṭhati nirāśrayaṃ liṅgam As a picture does not stand without a support, and a shadow does not stand without a post, so the subtle body does not stand without particulars, having no support.
42	पुरुषार्थहेतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन । प्रकृतेर् विभुत्वयोगान् नटवद् व्यवतिष्ठते लिङ्गम् puruṣārthahetukam idaṃ nimittanaimittikaprasaṅgena / prakṛter vibhutvayogān naṭavad vyavatiṣṭhate liṅgam This subtle body, for the person's purpose, by the connection of causes and effects, and by union with nature's power, stands forth like an actor.
43	सांसिद्धिकाश् च भावाः प्राकृतिका वैकृताश् च धर्माद्याः । दृष्टाः करणाश्रयिणः कार्याश्रयिणश् च कललाद्याः sāṃsiddhikāś ca bhāvāḥ prākṛtikā vaikṛtāś ca dharmādyāḥ / dṛṣṭāḥ karaṇāśrayiṇaḥ kāryāśrayiṇaś ca kalalādyāḥ The dispositions are innate, natural, and acquired. Dharma and the rest are seen to rest on the instrument. The embryo and the rest rest on the effect.
44	धर्मेण गमनमूर्ध्वं गमनमधस्ताद् भवत्यधर्मेण । ज्ञानेन चापवर्गो विपर्ययादिष्यते बन्धः dharmeṇa gamanam ūrdhvaṃ gamanam adhastād bhavaty adharmeṇa / jñānena cāpavargo viparyayād iṣyate bandhaḥ By virtue, going upward. By non-virtue, going downward. By knowledge, release. By the reverse, bondage is held to follow.
45	वैराग्यात् प्रकृतिलयः संसारो भवति राजसाद् रागात् । ऐश्वर्यादविघातो विपर्ययात् तद्विपर्यासः vairāgyāt prakṛtilayaḥ saṃsāro bhavati rājasād rāgāt / aiśvaryād avighāto viparyayāt tadviparyāsaḥ From dispassion, dissolution into nature. From passion, which is rajas, transmigration. From power, unobstructed movement. From the reverse, the opposite of that.
46	एष प्रत्ययसर्गो विपर्ययाशक्तितुष्टिसिद्ध्याख्यः । गुणवैषम्यविमर्दात् तस्य च भेदास् तु पञ्चाशत् eṣa pratyayasargo viparyayāśaktituṣṭisiddhyākhyaḥ / guṇavaiṣamyavimardāt tasya ca bhedās tu pañcāśat This is the creation of the intellect: it is called error, incapacity, contentment, and success. From the imbalance and the grinding of the strands, its divisions are fifty.
47	पञ्च विपर्ययभेदा भवन्त्यशक्तिश् च करणवैकल्यात् । अष्टाविंशतिभेदा तुष्टिर् नवधाष्टधा सिद्धिः pañca viparyayabhedā bhavanty aśaktiś ca karaṇavaikalyāt / aṣṭāviṃśatibhedā tuṣṭir navadhāṣṭadhā siddhiḥ Error has five divisions. Incapacity, from damage to the instrument, has twenty-eight. Contentment is ninefold. Success is eightfold.
48	भेदस् तमसोऽष्टविधो मोहस्य च दशविधो महामोहः । तामिस्रोऽष्टादशधा तथा भवत्यन्धतामिस्रः bhedas tamaso 'ṣṭavidho mohasya ca daśavidho mahāmohaḥ / tāmisro 'ṣṭādaśadhā tathā bhavaty andhatāmisraḥ The divisions of darkness are eight, of confusion ten, of great confusion eighteen. Gloom is eighteenfold, and so is blind gloom.
49	एकादशेन्द्रियवधाः सह बुद्धिवधैः अशक्तिरुद्दिष्टा । सप्तदश वधा बुद्धेर् विपर्ययात् तुष्टिसिद्धीनाम् ekādaśendriyavadhāḥ saha buddhivadhaiḥ aśaktir uddiṣṭā / saptadaśa vadhā buddher viparyayāt tuṣṭisiddhīnām Incapacity is declared as the injuries of the eleven senses together with the injuries of intellect. The injuries of intellect are seventeen, from the failure of contentment and of success.
50	आध्यात्मिक्यश् चतस्रः प्रकृत्युपादानकालभाग्याख्याः । बाह्या विषयोपरमाच् च पञ्च नव तुष्टयोऽभिहिताः ādhyātmikyaś catasraḥ prakṛtyupādānakālabhāgyākhyāḥ / bāhyā viṣayoparamāc ca pañca nava tuṣṭayo 'bhihitāḥ Nine contentments are declared. Four are inner, called nature, means, time, and luck. The outer five are from turning away from the objects.
51	ऊहः शब्दोऽध्ययनं दुःखविघातास् त्रयः सुहृत्प्राप्तिः । दानं च सिद्धयोऽष्टौ सिद्धेः पूर्वोऽङ्कुशस् त्रिविधः ūhaḥ śabdo 'dhyayanaṃ duḥkhavighātās trayaḥ suhṛtprāptiḥ / dānaṃ ca siddhayo 'ṣṭau siddheḥ pūrvo 'ṅkuśas trividhaḥ The eight successes are reasoning, hearing, study, the three destructions of pain, gaining a friend, and giving. The three before success are a goad.
52	न विना भावैर् लिङ्गं न विना लिङ्गेन भावनिर्वृत्तिः । लिङ्गाख्यो भावाख्यस् तस्माद् द्विविधः प्रवर्तते सर्गः na vinā bhāvair liṅgaṃ na vinā liṅgena bhāvanirvṛttiḥ / liṅgākhyo bhāvākhyas tasmād dvividhaḥ pravartate sargaḥ The subtle body does not function without the dispositions, and the dispositions do not arise without the subtle body. So creation proceeds in two forms, called the subtle body and called the dispositions.
53	अष्टविकल्पो दैवस् तैर्यग्योनश् च पञ्चधा भवति । मानुष्यश् चैकविधः समासतो भौतिकः सर्गः aṣṭavikalpo daivas tairyagyonaś ca pañcadhā bhavati / mānuṣyaś caikavidhaḥ samāsato bhautikaḥ sargaḥ The divine is eightfold. The animal is fivefold. The human is of one kind. This, in sum, is the elemental creation.
54	ऊर्ध्वं सत्त्वविशालस् तमोविशालश् च मूलतः सर्गः । मध्ये रजोविशालो ब्रह्मादि स्तम्बपर्यन्तः ūrdhvaṃ sattvaviśālas tamoviśālaś ca mūlataḥ sargaḥ / madhye rajoviśālo brahmādi stambaparyantaḥ Above, the creation is abundant in sattva. Below, it is abundant in tamas. In the middle it is abundant in rajas. From Brahmā (ब्रह्मा) down to a blade of grass.
55	तत्र जरामरणकृतं दुःखं प्राप्नोति चेतनः पुरुषः । लिङ्गस्याविनिवृत्तेस् तस्माद् दुःखं स्वभावेन tatra jarāmaraṇakṛtaṃ duḥkhaṃ prāpnoti cetanaḥ puruṣaḥ / liṅgasyāvinivṛttes tasmād duḥkhaṃ svabhāvena There the conscious person obtains pain made of old age and death, until the subtle body ceases. So pain is by nature.