Mahābhārata · Adhyāya 13.168
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13.168.1
इन्द्रियेभ्यो मनः पूर्वमहङ्कारस्ततः परम् ।
अहङ्कारात्परा बुद्धिर्बुद्धेः परतरं महत् ॥ १३.१६८.१ ॥
Before the senses comes the mind, then the ego-sense. Beyond the ego-sense is the intellect, and beyond the intellect is the great (mahat).
13.168.2
महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।
एतावदेतत्सांख्यानां दर्शनं देवसत्तम ॥ १३.१६८.२ ॥
Beyond the great is the unmanifest, and beyond the unmanifest is the supreme Person (puruṣa). This much, O best of gods, is the doctrine of the Sāṃkhyas.
13.168.3
अव्यक्तं बुद्ध्यहङ्कारौ महाभूतानि पञ्च च ।
मनस्तथा विशेषाश्च दश चैवेन्द्रियाणि च।
एतास्तत्वचतुर्विंशन्महापुरुषसम्मिताः ॥ १३.१६८.३ ॥
The unmanifest, intellect and ego-sense, the five great elements, the mind, the objects, and the ten senses — these are the twenty-four principles, measured to the great Person.
13.168.4
बुद्ध्यामानेन देवेश चेतनेन महात्मना ।
संयोगमेतयोर्नित्यमाहुरव्यक्तपुंसयोः ॥ १३.१६८.४ ॥
O lord of gods, by the measure of intellect and by the conscious great self, they say the union of these two, the unmanifest and the Person, is eternal.
13.168.5
एकत्वं च बहुत्वं च सर्गप्रलयकोटिशः ।
तमःसंज्ञितमेतद्धि प्रवदन्ति त्रिशूलधृक् ॥ १३.१६८.५ ॥
Unity and multiplicity, through tens of millions of creations and dissolutions — this, they declare, is called darkness (tamas), O wielder of the trident.
13.168.6
समुत्पाट्य यथाव्यक्ताज्जीवा यान्ति पुनःपुनः ।
आदिरेष महानात्मा गुणानामिति नः प्रभो ॥ १३.१६८.६ ॥
Uprooted from the unmanifest, living beings go again and again. This great self is the origin of the qualities (guṇas) — so it has been taught to us, O lord.
13.168.7
गुणस्थत्वाद्गुणं चैनमाहुरव्यक्तलक्षणम् ।
एतेनाध्युषितो व्यक्तस्त्रिगुणं चेतयत्युत ॥ १३.१६८.७ ॥
Because it abides in the qualities, they call this quality characterized by the unmanifest. Inhabited by it, the manifest also makes the threefold-qualitied conscious.
13.168.8
अचेतनः प्रकृत्येषु न चान्यमनुबुध्यते ।
बुध्यमानो ह्यहंकारो नित्यं मानाप्रबोधनात् ॥ १३.१६८.८ ॥
Unconscious by nature among these, it does not perceive another. But the ego-sense seems to perceive, since it always awakens pride.
13.168.9
विमलस्व विशुद्धस्य नीरुजस्य महात्मनः ।
विमलोदरशीलः स्याद्बुध्यमानाप्रबुद्धयोः ॥ १३.१६८.९ ॥
For the stainless, pure, painless great self, there should be a stainless disposition within, between the one who is aware and the one who is unaware.
13.168.10
द्रष्टा भवत्यभोक्ता च सत्वमूर्तिश्च निर्गुणः ।
बुध्यमानाप्रबुद्धाभ्यामन्य एव तु निर्गुणः ॥ १३.१६८.१० ॥
He becomes the seer and not the enjoyer, embodied in sattva and without qualities. Other than both the aware and the unaware, he indeed is without qualities.
13.168.11
उपेक्षकः शुचिस्ताभ्यामुभाभ्यामयुतस्तथा ।
बुध्यमानो न बुध्येत बुद्धमेवं सनातनम् ॥ १३.१६८.११ ॥
He is the indifferent, pure one, unconnected with both; the one who is aware does not know him. Thus the eternal is known.
13.168.12
स एव बुद्धेरव्यक्तस्वभावत्वादचेतनः ।
सोहमेव न मेऽन्योस्ति य एवमभिमन्यते ॥ १३.१६८.१२ ॥
That very one, because of the unmanifest nature of the intellect, is unconscious. He who thus identifies, thinking 'I am he, there is no other than me'.
13.168.13
न मन्यते ममान्योस्ति येन चेतोस्म्यचेतनः ।
एवमेवाभिमन्येत बुध्यमानोप्यनात्मवान् ॥ १३.१६८.१३ ॥
He who does not think there is anything other than me, so that I am unconscious, thus would he regard himself, even though aware; he is without self-control.
13.168.14
अहमेव न मेऽन्योस्ति न प्रबुद्धवशानुगः ।
अव्यक्तस्थो गुणानेष नित्यमेवाभिमन्यते ॥ १३.१६८.१४ ॥
I alone am, and there is no other than me; not following the power of the awakened one, abiding in the unmanifest, this one always regards the qualities as his own.
13.168.15
तेनाधिष्ठिततत्वज्ञैर्महद्भिरभिधीयते ।
अहङ्कारेण संयुक्तस्ततस्ददभिमन्यते ॥ १३.१६८.१५ ॥
Ruled by it, the great ones who know the principles call it the Great (mahat); joined with self-conceit, he then regards that as his own.
13.168.16
क्षेत्रं प्रविश्य दुर्बुद्धिर्बुद्ध्यमानो ह्यनात्मवान् ।
अहमेव सृजत्यन्यद्द्वितीयं लोकसारथिः ॥ १३.१६८.१६ ॥
Having entered the field, the ill-minded one, though aware, lacking self-control, says 'I alone' and creates the second thing, the charioteer of the world.
13.168.17
सर्वाभावैरहङ्कारैस्तृतीयं सर्गसंज्ञितम् ।
ततो भूतान्यहङ्कारमहङ्कारो मनोऽसृजत् ॥ १३.१६८.१७ ॥
With all states of being and egos, the third is called creation; then the elements created the ego, and the ego created the mind.
13.168.18
सर्वस्नोतस्यभिमुखं सम्प्रावर्तत बुद्धिमान् ।
तथैव यज्ञे भूतेषु विषयार्थी पुनःपुनः।
इन्द्रियैः सह शूलाङ्क पञ्च पञ्चभिरेव च ॥ १३.१६८.१८ ॥
The intelligent one, turned toward all the streams, likewise again and again engages in the sacrifice and among beings, seeking objects, with the senses — the five marked with the spear, and also with the five.
13.168.19
मनो वेद न चात्मानमङ्कारं प्रजापतिः ।
न वेद वाप्यहङ्कारो बुद्धिं बुद्धिमतांवर ॥ १३.१६८.१९ ॥
Prajāpati does not know the mind, nor the self, nor the ego; nor does the ego know the best intellect among the wise.
13.168.20
एवमेते महाभाग नेतरे नयवादिनः ।
अहङ्कारेण संयुक्तः स्रोतस्यभिमुखः सदा ॥ १३.१६८.२० ॥
Thus these, O greatly fortunate one, and the other proponents of reasoning (do not know it). Joined with the ego, he always faces the stream.
13.168.21
एवमेष विकारात्मा महापुरुषसञ्ज्ञकः ।
प्रतनोति जगत्कृत्स्नं पुनराददते सकृत् ॥ १३.१६८.२१ ॥
Thus this one, whose nature is modification and who is called the Great Person, extends the entire world, and again withdraws it all at once.
13.168.22
ससंज्ञत्वाज्जगत्कृत्स्नमव्यक्तस्य हृदि स्थितम् ।
संविशद्रजनीं कृत्स्नां निशान्ते दिवसागमे ॥ १३.१६८.२२ ॥
Because it possesses consciousness, the entire world rests in the heart of the Unmanifest. Entering the whole night, at the end of night, at the coming of day, (it manifests again).
13.168.23
पुनरात्मा विजयते बहवो निर्गुणास्तथा ।
अज्ञानेन समायुक्तः सोव्यक्तेन तमोत्मना ॥ १३.१६८.२३ ॥
Again the self conquers, and so do many without qualities. United with ignorance, he is joined with the Unmanifest, whose nature is darkness.
13.168.24
यदि ह्येषो नु मन्येत ममास्ति परतो वरः ।
स पुनः पुनरात्मानं न कुर्यादाक्षिपेत च ॥ १३.१६८.२४ ॥
If he thinks there is someone better than himself, he should not repeatedly exalt himself, nor revile himself.
13.168.25
एतमव्यक्तविषयं सूक्ष्मं मन्येत बुद्धिमान् ।
पञ्चविंशं महादेव महापुरुषवैकृतम् ॥ १३.१६८.२५ ॥
The wise man should regard this, whose object is the unmanifest, as subtle — the twenty-fifth principle, O Mahādeva, a modification of the great Puruṣa.
13.168.26
प्रबुद्धौ बुद्धवानेतत्सृजमानमबुद्धवान् ।
गुणान्पुनश्च तानेव सोत्मनात्मनि निक्षिपेत् ॥ १३.१६८.२६ ॥
The awakened one knows this; the unknowing one does not know what is creating. Again, let him withdraw those very qualities into himself, by himself.
13.168.27
अव्यक्तस्य वशीभूतो योऽज्ञानस्य तमोत्मनः ।
बुध्यमानो ह्यबुद्धस्य बुद्धस्तदनुभुज्यते ॥ १३.१६८.२७ ॥
He who is subject to the unmanifest, whose nature is ignorance and darkness, understands as one unawakened does; but the awakened one experiences that very thing.
13.168.28
उपेक्षकः शुचिर्व्यग्रः सोलिङ्गः सोव्रणोऽमलः ।
षड्विंशो भगवानास्ते बुद्धः शुद्धो निरामयः ॥ १३.१६८.२८ ॥
Detached, pure, free from agitation, bearing the mark and the wound, spotless — the twenty-sixth, the blessed Lord, abides; he is awakened, pure, and free from disease.
13.168.29
अव्यक्तादिविशेषान्तमेतद्वैद्या वदन्त्युत ।
एतैरेव विहीनं तु केचिदाहुर्मनीषिणः ॥ १३.१६८.२९ ॥
From the unmanifest down to the final distinction, the learned say this is the reckoning; but some thoughtful sages declare it to be without these very things.
13.168.30
निस्तत्वं बुध्यमानास्तु केचिदाहुर्महामते ।
केचिदाहुर्महात्मानस्तत्वसंज्ञितमेव तु ॥ १३.१६८.३० ॥
O great-minded one, some, understanding it as without principle, say so; but other great souls say that this very thing is called by the name of principle.
13.168.31
तत्वस्य श्रवणादेनं तत्वमेवं वदन्ति वै ।
सत्वसंश्रयणाच्चैव सत्ववन्तं महेश्वर ॥ १३.१६८.३१ ॥
Through hearing the truth they call it 'tattva'; and through taking refuge in sattva, O Maheśvara, they call it 'sattvavān'.
13.168.32
एवमेष विकारात्मा बुध्यमानो महाभुज ।
अव्यक्तो भवते व्यक्तौ सत्वंसत्वं तथा गुणौ।
विद्या च भवते विद्या भवेत्तु ग्रहसंज्ञितम् ॥ १३.१६८.३२ ॥
Thus this one, whose nature is modification, when understood, O mighty-armed one, becomes unmanifest; in the manifest there are sattva and sattva, and likewise the two qualities. Knowledge too becomes knowledge, and is called by the name 'graha'.
13.168.33
य एवमनुबुद्ध्यन्ते योगसाङ्ख्याश्च तत्वतः ।
तेऽव्यक्तं शङ्करागाढं मुञ्चन्ते शास्त्रबुद्धयः ॥ १३.१६८.३३ ॥
Those yogins and Sāṅkhya adepts who thus understand in truth, whose intellect is formed by scripture, let go of the unmanifest, which is deeply rooted in Śaṅkara.
13.168.34
तेषामेतत्तु वदतां शास्त्रार्थं सूक्ष्मदर्शिनाम् ।
बुद्धिर्विस्तीर्यते सर्वं तैलबिन्दुरिवाम्भसि ॥ १३.१६८.३४ ॥
This is the scriptural meaning of those subtle-seeing speakers: their intellect spreads through the whole, like a drop of oil in water.
13.168.35
विद्या तु सर्वविद्यानामवबोध इति स्मृतः ।
येन विद्यामविद्यां च विन्दन्ति यतिसत्तमाः ॥ १३.१६८.३५ ॥
Knowledge is remembered as the understanding of all sciences; by it the best of ascetics attain both knowledge and ignorance.
13.168.36
सैषा त्रयी परा विद्या चतुर्थ्यान्वीक्षिकी स्मृता ।
यां बुद्ध्यमानो बुद्ध्येत बुद्ध्यात्मनि समं गतः ॥ १३.१६८.३६ ॥
This threefold knowledge is the supreme science; the fourth is remembered as inquiry. Understanding it, one comes to know, having reached equanimity in the self of intellect.
13.168.37
अप्रबुद्धमथाव्यक्तमविद्यासंज्ञिकं स्मृतम् ।
विमोहितं तु शोकेन केवलेन समन्वितम्।
एतद्बुद्ध्या भवेद्बुद्धः किमन्यद्बुद्धिलक्षणम् ॥ १३.१६८.३७ ॥
The unawakened, the unmanifest, is remembered as called ignorance, wholly deluded by grief. Through this understanding one becomes awakened; what other mark of wisdom is there?
13.168.38
ये त्वेतन्नावबुद्ध्यन्ते ते प्रबुद्धवशानुगाः ।
ते पुनःपुनरव्यक्ताज्जनिष्यन्त्यबुधांत्मनः ॥ १३.१६८.३८ ॥
Those who do not understand this are followers under the sway of the awakened; again and again they will be born from the unmanifest as the unwise self.
13.168.39
तमेव तुलयिष्यन्ति अबुद्धिवशवर्तिनः ।
ये चाप्यन्ये तन्मनसस्तेप्येतत्फलभागिनः ॥ १३.१६८.३९ ॥
Those dependent on lack of wisdom will weigh that very thing; and others whose minds are on it will also share in its fruit.
13.168.40
विदित्वैनं न शोचन्ति योगोपेतार्थदर्शिनः ।
स्वातन्त्र्यं प्रतिलप्स्यन्ते केवलत्वं च भास्वरम् ॥ १३.१६८.४० ॥
Having known this, the seers of meaning, endowed with yoga, do not grieve; they will obtain independence and the radiant state of oneness.
13.168.41
अज्ञानबन्धनान्मुक्तास्तीर्णाः संसारबन्धनात् ।
अज्ञानसागरं घोरमगाधं तमसंज्ञकम्।
यत्र मज्जन्ति भूतानि पुनःपुनररिंदम् ॥ १३.१६८.४१ ॥
Freed from the bondage of ignorance, having crossed the bondage of worldly existence: the terrible, bottomless ocean of ignorance called darkness, in which beings sink again and again, O subduer of foes!
13.168.42
एषा विद्या तथाऽविद्या कथिता ते मयाऽर्थतः ।
यस्मिन्देयं च नो ग्राह्यं सांख्याः सांख्यं तथैव च ॥ १३.१६८.४२ ॥
This knowledge, and likewise ignorance, I have told you in its essence; in it there is neither giving nor taking for us — and the Sāṃkhya philosophers know Sāṃkhya in the same way.
13.168.43
तथा चैकत्वनानात्वमक्षरं क्षरमेव च ।
निगदिष्यामि देवेश विमोक्षं त्रिविधं च ते ॥ १३.१६८.४३ ॥
Likewise I shall declare unity and plurality, the imperishable and the perishable, O lord of gods; and I shall tell you of threefold liberation.
13.168.44
बुद्ध्यमानाप्रबुद्धाभ्यामबुद्धस्य प्रपञ्चनम् ।
भूय एव निबोध त्वं देवानां देवसत्तम ॥ १३.१६८.४४ ॥
Through the awakened and the unawakened, the unfolding of the unawakened one… Understand it again, O best of gods.
13.168.45
यच्च किञ्च श्रुतं न स्याद्दृष्टं चैव न किञ्चन ।
तच्च ते सम्प्रवक्ष्यामि एकाग्रः शृणु तत्परः ॥ १३.१६८.४५ ॥
Whatever has not been heard and nothing that has been seen, that too I shall fully declare to you. Listen with single-minded attention, intent upon it.