श्रीभगवानुवाच ।
अथ ते सम्प्रवक्ष्यामि साङ्ख्यं पूर्वैर्विनिश्चितम् ।
यद्विज्ञाय पुमान् सद्यो जह्याद्वैकल्पिकं भ्रमम् ॥ १॥
आसीज्ज्ञानमथो ह्यर्थ एकमेवाविकल्पितम् ।
यदा विवेकनिपुणा आदौ कृतयुगेऽयुगे ॥ २॥
तन्मायाफलरूपेण केवलं निर्विकल्पितम् ।
वाङ्मनोगोचरं सत्यं द्विधा समभवद्बृहत् ॥ ३॥
तयोरेकतरो ह्यर्थः प्रकृतिः सोभयात्मिका ।
ज्ञानं त्वन्यतमो भावः पुरुषः सोऽभिधीयते ॥ ४॥
तमो रजः सत्त्वमिति प्रकृतेरभवन् गुणाः ।
मया प्रक्षोभ्यमाणायाः पुरुषानुमतेन च ॥ ५॥
तेभ्यः समभवत्सूत्रं महान् सूत्रेण संयुतः ।
ततो विकुर्वतो जातोऽहङ्कारो यो विमोहनः ॥ ६॥
वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिवृत् ।
तन्मात्रेन्द्रियमनसां कारणं चिदचिन्मयः ॥ ७॥
अर्थस्तन्मात्रिकाज्जज्ञे तामसादिन्द्रियाणि च ।
तैजसाद्देवता आसन्नेकादश च वैकृतात् ॥ ८॥
मया सञ्चोदिता भावाः सर्वे संहत्यकारिणः ।
अण्डमुत्पादयामासुर्ममायतनमुत्तमम् ॥ ९॥
तस्मिन्नहं समभवमण्डे सलिलसंस्थितौ ।
मम नाभ्यामभूत्पद्मं विश्वाख्यं तत्र चात्मभूः ॥ १०॥
सोऽसृजत्तपसा युक्तो रजसा मदनुग्रहात् ।
लोकान् सपालान् विश्वात्मा भूर्भुवःस्वरिति त्रिधा ॥ ११॥
देवानामोक आसीत्स्वर्भूतानां च भुवः पदम् ।
मर्त्यादीनां च भूर्लोकः सिद्धानां त्रितयात्परम् ॥ १२॥
अधोऽसुराणां नागानां भूमेरोकोऽसृजत्प्रभुः ।
त्रिलोक्यां गतयः सर्वाः कर्मणां त्रिगुणात्मनाम् ॥ १३॥
योगस्य तपसश्चैव न्यासस्य गतयोऽमलाः ।
महर्जनस्तपः सत्यं भक्तियोगस्य मद्गतिः ॥ १४॥
मया कालात्मना धात्रा कर्मयुक्तमिदं जगत् ।
गुणप्रवाह एतस्मिन्नुन्मज्जति निमज्जति ॥ १५॥
अणुर्बृहत्कृशः स्थूलो यो यो भावः प्रसिध्यति ।
सर्वोऽप्युभयसंयुक्तः प्रकृत्या पुरुषेण च ॥ १६॥
यस्तु यस्यादिरन्तश्च स वै मध्यं च तस्य सन् ।
विकारो व्यवहारार्थो यथा तैजसपार्थिवाः ॥ १७॥
यदुपादाय पूर्वस्तु भावो विकुरुतेऽपरम् ।
आदिरन्तो यदा यस्य तत्सत्यमभिधीयते ॥ १८॥
प्रकृतिर्यस्योपादानमाधारः पुरुषः परः ।
सतोऽभिव्यञ्जकः कालो ब्रह्म तत्त्रितयं त्वहम् ॥ १९॥
सर्गः प्रवर्तते तावत्पौर्वापर्येण नित्यशः ।
महान् गुणविसर्गार्थः स्थित्यन्तो यावदीक्षणम् ॥ २०॥
विराण्मयासाद्यमानो लोककल्पविकल्पकः ।
पञ्चत्वाय विशेषाय कल्पते भुवनैः सह ॥ २१॥
अन्ने प्रलीयते मर्त्यमन्नं धानासु लीयते ।
धाना भूमौ प्रलीयन्ते भूमिर्गन्धे प्रलीयते ॥ २२॥
अप्सु प्रलीयते गन्ध आपश्च स्वगुणे रसे ।
लीयते ज्योतिषि रसो ज्योती रूपे प्रलीयते ॥ २३॥
रूपं वायौ स च स्पर्शे लीयते सोऽपि चाम्बरे ।
अम्बरं शब्दतन्मात्र इन्द्रियाणि स्वयोनिषु ॥ २४॥
योनिर्वैकारिके सौम्य लीयते मनसीश्वरे ।
शब्दो भूतादिमप्येति भूतादिर्महति प्रभुः ॥ २५॥
स लीयते महान् स्वेषु गुणेसु गुणवत्तमः ।
तेऽव्यक्ते सम्प्रलीयन्ते तत्काले लीयतेऽव्यये ॥ २६॥
कालो मायामये जीवे जीव आत्मनि मय्यजे ।
आत्मा केवल आत्मस्थो विकल्पापायलक्षणः ॥ २७॥
एवमन्वीक्षमाणस्य कथं वैकल्पिको भ्रमः ।
मनसो हृदि तिष्ठेत व्योम्नीवार्कोदये तमः ॥ २८॥
एष साङ्ख्यविधिः प्रोक्तः संशयग्रन्थिभेदनः ।
प्रतिलोमानुलोमाभ्यां परावरदृशा मया ॥ २९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायामेकादशस्कन्धे चतुर्विंशोऽध्यायः ॥ २४॥
|
The glorious Lord began again : I shall now fully expound before you the truth underlying the doctrine of Sāṅkhya as conclusively ascertained by the ancient seers (Kapila and others), realizing which a man bids fair to shed at once the delusion (in the shape of varied experiences such as joy and sorrow etc.), occasioned by the notion of difference (as between oneself and others). (1)
During the period of final dissolution (before the Yugas began to run their course), in the very first Satya Yuga (at the beginning of creation) and whenever there are men shrewd of judgment, (in their eyes too) the subjective consciousness (in the shape of the seer) as well as the entire objective existence was one absolutely undifferentiated substance (Brahma) indeed. (2)
That absolute undifferentiated reality, Brahma (the Infinite), which is beyond the ken of speech and the mind, became dual (as it were) in the shape of Maya (objective existence) and that which is reflected in it (viz., the Jiva or the seer). (3)
Of the said two (halves), one substance indeed is the well-known Prakṛti, consisting of two aspects (viz., cause and effect); while the other entity is consciousness (itself), and that is called Puruṣa (the Spirit). (4)
Out of (this) Prakṛti—(even) while its equilibrium was being disturbed by Me (in the form of the Time-Spirit) as motivated by the Jivas (whose Karma is ultimately responsible for creation)—there appeared the three Guṇas—Tamas, Rajas and Sattva. (5)
Out of the aforesaid (three Guṇas) was evolved the Sūtra (the principle of cosmic activity) as well as Mahat (the principle of cosmic intelligence), which is (ever) accompanied by the Sūtra (of which it is a counterpart and in conjunction with it forms one composite whole). From Mahat, even as it underwent modification, there appeared Ahaṅkāra (the cosmic ego), which deluded the Jiva (by bringing about its identification with the body etc.). (6)
(This) Ahaṅkāra is of three kinds, viz., Sāttvika, Rājasika and Tāmasika. It is the cause of the five Tanmātrās (the subtle elements), the eleven Indriyas (the five senses of perception and the five organs of action) and the mind (including the deities presiding over the Indriyas and the mind) and (though material or non-spiritual in substance it is a sort of connecting link between Spirit and Matter inasmuch as it is interpenetrated by a reflection of the Spirit and) is (therefore considered to be both) spiritual and material. (7)
From the Tāmasika type of Ahaṅkāra, which is the source of the (five) Tanmātrās, came into being (through the Tanmātras) the (five gross) elements (ether, the air, fire, water and earth), from the Rājasika type sprang up the (ten) Indriyas; and from the Sāttvika type were evolved the eleven deities (presiding over the Indriyas and the mind, viz., the deities presiding over the quarters, the wind-god, the sun-god, Varuṇa, the god of water, the Aświnikumāras, the god of fire, Indra, the lord of paradise, Lord Viṣṇu, Mitra and Prajāpati, the deity presiding over procreation, and the moon-god), as well as the mind. (8)
Impelled (energized) by Me, and rendered operative in conjunction with one another, all the (aforementioned) categories evolved the cosmic egg, (which served as) My excellent sporting-ground (when I entered it as its Inner Controller). (9)
In that egg as it lay on the waters (that constituted a support for the egg and are referred to in the Vaiṣṇava literature by the name of Garbhodaśāyī Narāyaṇa, the second Cosmic Person). From My navel sprang up the lotus that (brought forth the universe and as such) bore the name of the universe; and on that lotus appeared Brahma (the self-born, another manifestation of the Cosmic Person with four faces and invested with a body evolved as a result of past meritorious deeds). (10)
Characterized by Rajas (the principle of activity) and equipped with askesis, the aforesaid Brahma (the creator of the universe) evolved by My grace the three spheres—viz., Bhūroka (the terrestrial globe including the seven subterranean regions, viz., Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala), Bhuvarloka (the aerial region) and Swarloka (understood in its wider sense as comprising the five celestial worlds—Swarloka or paradise, Maharloka, Janaloka, Tapoloka and Satyaloka)—with their guardian deities. (11)
(Of these three spheres), Swarloka (construed in the narrow sense of paradise) constituted the home of the gods; Bhuvarloka, of spirits and Bhūroloka, of men and other living beings (constituting the sub-human species—animals, birds, reptiles, insects and moths etc.); while the (ethereal) region extending beyond the three (aforesaid) worlds constituted the home of the Siddhas (eminent Brāhmaṇa sages like Bhṛgu). (12)
Brahmā (the ruler of the universe) created a home for the Asuras (demons) and the Nāgas (serpent-demons) underground (in the subterranean regions known by the name of Atala and so on). In the aforesaid three spheres, are worked out all the destinies of those prompted by the three Guṇas (Sattva etc.). (13)
Maharloka, Janaloka, Tapoloka and Satyaloka, (Brahmaloka) are the (successively higher) goals—free from (all) impurities (in the shape of attachment, greed etc.)—to be reached through Yoga (as propounded by the sage Patañjali), askesis (as practised by those belonging to the third stage of life, viz., Vanaprastha) and Saṃnyāsa (renunciation as practised by recluses, that have renounced their home as well as family life); (whereas) My realm (Vaikuṇṭha) is the objective to be reached through the discipline of Devotion. (14)
With Me, having Kāla (the Time-Spirit) for My energy, as the Dispenser of the fruit of actions, this (living) creation, yoked to Karma, rises higher (upto the Brahmaloka) and descends (to the level of the plant kingdom in the scale of spiritual evolution according to the nature of his actions) in this world (of matter), which is (nothing but) a stream of the three Guṇas. (15)
Minute or large, lean or stout, whatever entity has come into being is pervaded by (made up of) Prakṛti (Matter) and Puruṣa (Spirit) both. (16)
That which really constitutes the beginning as well as the end of a thing represents its middle too and that alone is real (inasmuch as it pervades all its states). Its modifications have only a practical value even as the modifications (ornaments etc.), of gold or those of clay (viz., earthenware). (17)
That alone is real, adopting which as its material an earlier existence (e.g., the Mahat-tattva) produces a later existence (e.g., Ahaṅkāra). That which is intended in a particular instance to be mentioned as the beginning and end of some effect is spoken of as real. (18)
The well-known material cause of this (visible) universe, viz., Prakṛti (Primordial Matter), He who presides over this Prakṛti, viz., the Supreme Person, and the Time-Spirit, which manifests the universe (by disturbing the equilibrium of Prakṛti)—all these three are as a matter of fact the same as I, the Infinite. (19)
The elaborate process of creation ever continues in (due) order of succession (from father to son) for the sake of (enjoyment of) the embodied soul (that undergoes birth in various species of life made up of the three Guṇas) until the life of the universe comes to a close, or (in other words) until the Lord (Myself) so wills it. (20)
When contacted (gazed on) by Me (as the Time-Spirit, the Destroyer of created beings), the cosmic egg, in which the creation and dissolution of the worlds alternately take place, becomes fit alongwith the (various) worlds (comprised in it) for disintegration into the five (gross) elements. (21)
(Consequent on the total failure of crops occasioned by a prolonged drought extending over a hundred years) the mortal body (of human beings and other living creatures) is withdrawn into the food (on which it subsisted); the food is reduced to seeds (persists in the form of seeds alone); the seeds get merged into the soil (no longer take root); while the earth (on being dried by the sun and burnt by the flames emanating from the mouths of Lord Saṅkarṣaṇa) is reduced to (the subtle state of) odour (the cause of the earth). (22)
Odour gets merged into (its cause, the element of) water and water is reduced to its own (essential property, viz., the quality of) taste. Taste gets merged into (its cause, the element of) fire, and fire is withdrawn into (its own essential property of) colour. (23)
Colour gets merged into (its cause,) the air and the latter is reduced to (its subtle state, viz., the quality of) touch while that too gets merged into (its cause, the element of) ether. Ether (on being swallowed by Ahaṅkāra) is reduced to (its subtle state, viz.,) the quality of sound. (Even so) the Indriyas (the products of Rājasika Ahaṅkāra) are merged in their (respective) causes (viz., the deities presiding over them and ultimately into the Rājasika Ahaṅkāra). (24)
The causes (viz., the gods), O gentle one, are merged in their controller, the mind, which is a product of Sāttvika Ahaṅkāra (and ultimately into the Sāttvika Ahaṅkāra alongwith the gods). (Even) sound returns to (the state of) the Tāmasika Ahaṅkāra (the cause of the elements) and the mighty Tāmasika Ahaṅkāra (as well as the Sāttvika and Rājasika types of Ahaṅkāra) is merged in Mahat-tattva (the principle of cosmic intelligence). (25)
The most powerful Mahat-tattva (which is endowed with the potency of Jñāna or knowledge and the potency of Karma or activity) is reduced to its causes, the (three) Guṇas. The latter get dissolved into the Unmanifest (Primordial Matter) and the Unmanifest is merged in the Time-Spirit, which has (now) ceased to operate. (26)
The Time-Spirit is merged in the Cosmic Person (the Creator of the universe), the Director of Māyā; and the latter, in Me, the birthless (eternal) Spirit. The Spirit, which is absolute (unconditioned) and is inferred by the (processes of) creation and dissolution (of the universe as their background), stands by Itself (and does not get merged in any other entity). (27)
How could there arise any misconception, engendered by the notion of difference, in the mind of one investigating into the Spirit as aforesaid; and (if it ever arose) how could it persist any more than darkness would on the appearance of the sun in the sky? (28)
This is the process of differentiating the Spirit from Matter, which cuts the knot of doubt and which has been set forth by me, the Knower of (the truth relating to both) the cause and the effect, from the standpoint of evolution and involution. (29)
Thus ends the twenty-fourth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (1-29)
|