Mahābhārata · Adhyāya 12.320
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12.320.1
न शक्यो निर्गुणस्तात गुणीकर्तुं विशांपते ।
गुणवांश्चाप्यगुणवान्यथातत्त्वं निबोध मे ॥ १२.३२०.१ ॥
Dear son, lord of the people, one without qualities cannot be made qualified. Understand from me the truth about the qualified and the unqualified.
12.320.2
गुणैर्हि गुणवानेव निर्गुणश्चागुणस्तथा ।
प्राहुरेवं महात्मानो मुनयस्तत्त्वदर्शिनः ॥ १२.३२०.२ ॥
Indeed, one is qualified only through qualities, and likewise the unqualified and the one without qualities. Thus have the great-souled sages, seers of truth, declared.
12.320.3
गुणस्वभावस्त्वव्यक्तो गुणानेवाभिवर्तते ।
उपयुङ्क्ते च तानेव स चैवाज्ञः स्वभावतः ॥ १२.३२०.३ ॥
The unmanifest, whose nature is the qualities, turns only toward the qualities and makes use of them; by its nature it is indeed ignorant.
12.320.4
अव्यक्तस्तु न जानीते पुरुषोऽज्ञः स्वभावतः ।
न मत्तः परमोस्तीति नित्यमेवाभिमन्यते ॥ १२.३२०.४ ॥
The unmanifest person, ignorant by nature, does not know; he always thinks that there is nothing higher than himself.
12.320.5
अनेन कारणेनैतदव्यक्तं स्यादचेतनम् ।
नित्यत्वाच्चाक्षरत्वाच्च क्षरत्वान्न तदन्यथा ॥ १२.३२०.५ ॥
For this reason the unmanifest may be unconscious. Because it is eternal, imperishable and also perishable, it is not otherwise.
12.320.6
यदाऽज्ञानेन कुर्वीत गुणसर्गं पुनःपुनः ।
यदात्मानं न जानीते तदाऽऽत्मापि न मुच्यते ॥ १२.३२०.६ ॥
When one, through ignorance, repeatedly performs the creation of the qualities, and does not know the self, then the self too is not liberated.
12.320.7
कर्तृत्वाच्चापि सर्गाणां सर्गधर्मा तथोच्यते ।
कर्तृत्वाच्चापि योगानां योगधर्मा तथोच्यते ॥ १२.३२०.७ ॥
Because it is the agent of creations, it is called the nature of creation; and because it is the agent of the disciplines, it is called the nature of yoga.
12.320.8
कर्तृत्वात्प्रकृतीनां च तथा प्रकृतिधर्मिता ॥ १२.३२०.८ ॥
Because it is the agent of the primordial natures, it likewise has the nature of prakṛti.
12.320.9
कर्तृत्वाच्चापि वीजानां बीजधर्मा तथोच्यते ।
गुणानां प्रसवत्वाच्च प्रलयत्वात्तथैव च ॥ १२.३२०.९ ॥
Because it is the agent of seeds, it is called the nature of the seed; and likewise because it is the source and the dissolution of the guṇas.
12.320.10
कर्तृत्वात्प्रलयानां तु तथा प्रलयधर्मि च ।
कर्तृत्वात्प्रभवाणां च तथा प्रभवधर्मि च ॥ १२.३२०.१० ॥
Because it is the agent of dissolutions, it has the nature of dissolution; and because it is the agent of origins, it has the nature of origin.
12.320.11
बीजत्वात्प्रकृतित्वाच्च प्रलयत्वात्तथैव च ।
उपेक्षत्वादनन्यत्वादभिमानाच्च केवलम् ॥ १२.३२०.११ ॥
Because it is the seed, because it is prakṛti, because it is dissolution, and likewise through indifference, non-difference, and mere self-conceit, it is so called.
12.320.12
मन्यन्ते यतयः सिद्धा अध्यात्मज्ञा गतज्वराः ।
अनित्यं नित्यमव्यक्तं व्यक्तमेतद्धि शुश्रुम ॥ १२.३२०.१२ ॥
Ascetics, accomplished ones, knowers of the self, and those free from fever hold it to be so—impermanent and permanent, unmanifest and manifest; this is what we have heard.
12.320.13
अव्यक्तैकत्वमित्याहुर्नानात्वं पुरुषास्तथा ।
सर्वभूतदयावन्तः केवलं ज्ञानमास्थिताः ॥ १२.३२०.१३ ॥
They speak of the unmanifest as one, and persons as many; full of compassion for all beings, abiding solely in knowledge.
12.320.14
अन्यः स पुरुषोऽव्यक्तस्त्वध्रुवो ध्रुवसंज्ञकः ।
यथा मुञ्ज इषीकाणां तथैवैतद्धि जायते।
न चैव मुञ्जसंयोगादिषीका तत्र बुध्यते ॥ १२.३२०.१४ ॥
That person is other than the unmanifest; though unstable, he bears the name of the fixed. As reeds arise from munja grass, so does this arise; yet the reed is not perceived there through its contact with the munja.
12.320.15
अन्यच्च मशकं विद्यादन्यच्चोदुम्बरं तथा ।
च चोदुम्बरसंयोगैर्मशकस्तत्र लिप्यते ॥ १२.३२०.१५ ॥
One should know the gnat to be one thing and the fig tree another; by contact with the fig tree, the gnat is there smeared.
12.320.16
अन्य एव तथा मत्स्यस्तदन्यदुदुकं स्मृतम् ।
न चोदकस्य स्पर्शेन मत्स्यो लिप्यति सर्वशः ॥ १२.३२०.१६ ॥
Likewise the fish is one thing, and that water-vessel is said to be another; by the touch of the water the fish is in no way smeared.
12.320.17
अन्यो ह्यग्निरुखाऽप्यन्या नित्यमेवमवेहि भोः ।
न चोपलिप्यते सोऽग्निरुखासंस्पर्शनेन वै ॥ १२.३२०.१७ ॥
Fire is indeed one thing, and the pot another; know it always to be so, sir. Nor is that fire truly smeared by the touch of the pot.
12.320.18
पुष्करं त्वन्यदेवात्र तथाऽन्यदुदकं स्मृतम् ।
न चोदकस्य स्पर्शेन लिप्यते तत्र पुष्करम् ॥ १२.३२०.१८ ॥
Here the lotus leaf is indeed one thing, and water is said to be another; by the touch of the water, the lotus leaf is not smeared there.
12.320.19
एतेषां सहवासं च निवासं चैव नित्यशः ।
याथातथ्येन पश्यन्ति न नित्यं प्राकृता जनाः ॥ १२.३२०.१९ ॥
Ordinary people do not always see truly the association and the dwelling of these.
12.320.20
ये त्वन्यथैव पश्यन्ति न सम्यक्तेषु दर्शनम् ।
ते व्यक्तं निरयं घोरं प्रविशन्ति पुनः पुनः ॥ १२.३२०.२० ॥
Those who see these otherwise, and have no right insight into them, clearly enter again and again into terrible hell.
12.320.21
साङ्ख्यदर्शनमेतत्ते परिसङ्ख्यानमुत्तमम् ।
एवं हि परिसंख्याय साङ्ख्याः केवलतां गताः ॥ १२.३२०.२१ ॥
This is the Sāṅkhya philosophy for you, the supreme enumeration. Having thus enumerated, the Sāṅkhyas attained kaivalya, isolation.
12.320.22
ये त्वन्ये तत्त्वकुशलास्तेषामेतन्निदर्शनम् ।
अतः परं प्रवक्ष्यामि योगानामनुदर्शनम् ॥ १२.३२०.२२ ॥
But for the others who are skilled in the truths, this is the illustration. Hereafter I shall declare the exposition of the yogas.