Invocation
अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरूपाः।
अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः॥
ajāmekāṁ lohitaśuklakṛṣṇāṁ bahvīḥ prajāḥ sṛjamānāṁ sarūpāḥ |
ajo hyeko juṣamāṇo’nuśete jahātyenāṁ bhuktabhogāmajo’nyaḥ ||
There is One (mula Prakriti), unborn, white (sattva guna) and black (tamas guna) and red (rajas guna), who is ever bringing forth many creatures with forms and her one unborn loves and cleaves to and lies with her; another unborn (Purusha) abandons, when all her enjoyments have been enjoyed.
(Shvetashvatar Upanishad, ch. 4, verse 5)
As you will notice, the verse does not mention the word “Samkhya” by name. However, all the attributes mentioned are exactly those that describe Samkhya. The colors white, black and red represent the three gunas – sattva, tamas and rajas respectively. The first mention of the “unborn” refers to the Mula Prakriti (unmanifest), the second “unborn” to the “jiva” or the Purusha when it is completely entangled with the buddhi (intellect) and the ego, and the third “unborn” refers to Purusha which has attained liberation.
The second verse is an invocation, paying tribute to the creators of Samkhya, starting with Sage Kapila, the original author of Samkhya and some of his disciples who carried on the Samkhya knowledge to the subsequent generations.
कपिलाय महामुनये मुनये शिष्याय तस्य चासुराये ।
पञ्चशिखाय तथेश्वरकृष्णायैते नमस्येमाः ।। २ ।।
kapilāya mahāmunaye munaye śiṣyāya tasya cāsurāye ।
pañcaśikhāya tatheśvarakṛṣṇāyaite namasyemāḥ ।। 2 ।।
We bow down to the greatest of Munis, Sage Kapila, and his disciples āsurī, pañcaśikhā, and īśvarakriśṇa.
Kārikā 1
दुःखत्रयाभिघाताज्जिज्ञासा तदभिघातके हेतौ ।
दृष्टे साऽपार्था चेन्नैकान्तात्यन्ततोऽभावात् ॥१ ॥
duḥkhatrayābhighātājjijñāsā tadabhighātake hetau ।
dṛṣṭe sā’pārthā cennaikāntātyantato’bhāvāt ॥1 ॥
Duḥkha=suffering; traya=three-fold; abhighātāt=from the assault of; jijñāsa=desire to know; tad=its; abhighātake=termination of; hetau=into the means of; dṛṣṭe=visible, ordinary (means); sā=that (enquiry); apārthā=meaningless; cet=if its is said; na=no; aikānta= entirely; ātyantataḥ=forever; abhāvāt=absence
“From the torment caused by the three kinds of suffering, a desire arises for inquiry into the means of terminating this suffering. If it is said that this desire is superfluous since visible means exist, we reply, not so; because these visible means provide a solution which lacks certainty and permanency.”
Kārikā 2
दृष्टवदानुश्रविकः स ह्यविशुद्धिक्षयातिशययुक्तः ।
तद्विपरीतः श्रेयान् व्यक्ताव्यक्तज्ञविज्ञानात् ॥ २॥
dṛṣṭavadānuśravikaḥ sa hyaviśuddhikṣayātiśayayuktaḥ ।
tadviparītaḥ śreyān vyaktāvyaktajñavijñānāt ॥ 2॥
Dṛṣṭavat=like the available means; ānuśravikaḥ=revealed, scriptural; saḥ=that (scriptural means); hi=indeed; aviśuddhi=impurity; kṣaya=decay; atiśaya=excess; yuktaḥ=liked with; tad=its; viparītaḥ=opposite; śreyān=superior; vyakta=manifest; avyakta=unmanifest; jña=knower; vijñānāt=from the knowledge of
Similar to the obvious means, the means prescribed in the scriptures (vedas) are also ineffective as they are linked with impurity, decay and excess. The means contrary to both, derived from the discriminatory knowledge of the Manifest, Unmanifest and the Knower (soul/Purusha), are superior.
Kārikā 3
मूलप्रकृतिरविकृतिर्महदाद्याः प्रकृतिविकृतयः सप्त ।
षोडशकस्तु विकारो न प्रकृतिर्न विकृतिः पुरुषः ॥ ३॥
mūlaprakṛtiravikṛtirmahadādyāḥ prakṛtivikṛtayaḥ sapta ।
ṣoḍaśakastu vikāro na prakṛtirna vikṛtiḥ puruṣaḥ ॥ 3॥
Mūlaprakṛtiḥ=unmanifest Prakriti; avikṛtiḥ=non-evolute, not an effect; mahat=buddhi (intellect); ādyāḥ=etc.; prakṛtivikṛtayaḥ=cause and effect; sapta =seven; ṣoḍaśakaḥ=sixteen; tu=indeed; vikāro=effect only; na=not; prakṛtiḥ=cause; na=nor; vikṛtiḥ=effect; puruṣaḥ=Purusha
Mula Prakriti (Primal nature) is not an evolute (vikriti/effect). Mahat (intellect) etc. (the seven), are both evolvent (prakriti/cause) and evolutes (vikriti/effect). Sixteen of the tattvas (elements) are only evolutes (effect). Purusha (consciousness) is neither an evolute nor an evolvent.
Kārikā 4
दृष्टमनुमानमाप्तवचनं च, सर्वप्रमाणसिद्धत्वात् ।
त्रिविधं प्रमाणमिष्टं, प्रमेयसिद्धिः प्रमाणाद्धि ॥ ४ ॥
dṛṣṭamanumānamāptavacanaṁ ca, sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ, prameyasiddhiḥ pramāṇāddhi ॥ 4 ॥
Dṛṣṭam=perceived (thru senses); anumānam=inference; āptavacanaṁ=statement by a trustworthy source; ca=and; sarvapramāṇa=all proofs; siddhatvāt=are established; trividhaṁ=three-fold; pramāṇam=proof; iṣṭaṁ=intended; prameya=what needs to be proved; siddhiḥ=established; pramāṇāt=through these proofs; hi=alone
The recognized means of right knowledge are threefold: direct perception, inference, and valid testimony. All other means of knowledge are included in these three. It is through this right knowledge that a knowable can be known.
Kārikā 5
प्रतिविषयाध्यवसायो दृष्टं, त्रिविधमनुमानमाख्यातम् ।
तल्लिङ्गलिङ्गिपूर्वकम्, आप्तश्रुतिराप्तवचनं च ॥ ५ ॥
prativiṣayādhyavasāyo dṛṣṭaṁ, trividhamanumānamākhyātam ।
talliṅgaliṅgipūrvakam, āptaśrutirāptavacanaṁ ca ॥ 5 ॥
Prati=every; viṣaya=object of the senses; adhyavasāyo=ascertainment; dṛṣṭaṁ=perceived (thru senses); trividham=three-fold; anumānam=inference; ākhyātam=is mentioned as; tat=that; liṅga=mark, pointer; liṅgi=what is being pointed to; pūrvakam=preceded by; āptaśrutiḥ=trustworthy person and the Vedas; āptavacanaṁ=trustworthy testimony; ca=and
Direct perception is the ascertainment of objects by their respective senses. Inference is mentioned as being of three kinds and is the result of the knowledge of linga (the characteristic mark) and the lingi (possessor of this mark). Valid testimony is the statement of a trustworthy person and the Vedas.
Kārikā 6
सामान्यतस्तु दृष्टादतीन्द्रियाणां प्रसिद्धिरनुमानात् ।
तस्मादपि चासिद्धं परोक्षमाप्तागमात् सिद्धम् ॥ ६ ॥
sāmānyatastu dṛṣṭādatīndriyāṇāṁ prasiddhiranumānāt ।
tasmādapi cāsiddhaṁ parokṣamāptāgamāt siddham ॥ 6 ॥
sāmānyataḥ=through general; tu=but; dṛṣṭāt=observation; atindriyāṇāṁ=of those that are beyond sense perception; prasiddhiḥ=knowledge; anumānāt=thru inference; tasmāt=from; api=even; ca=and; asiddhaṁ=not established; parokṣam=beyond senses; āpta=trustworthy; āgamāt=thru testimony; siddham=established
Knowledge of objects beyond the reach of the senses is obtained through inference based on general observation. Those objects that are beyond the senses and are not perceptible even through inference are known through valid testimony.
Karika 7
अतिदूरात् सामीप्यादिन्द्रियाघातान्मनोऽनवस्थानात् ।
सौक्ष्म्याद् व्यवधानादभिभवात् समानाभिहाराच्च ॥ ७ ॥
atidūrāt sāmīpyādindriyāghātānmano’navasthānāt ।
saukṣmyād vyavadhānādabhibhavāt samānābhihārācca ॥ 7 ॥
Atidūrāt=due to excessive distance; sāmīpyāt=being too close; indriya=the senses; ghātāt=due to impairment; mano’navasthānāt=absent-mindedness;
saukṣmyād=due to subtlety; vyavadhānāt=due to obstruction; abhibhavāt=due to suppression (by others); samāna=similar; abhihārāt= intermixture; ca=and;
Knowledge of objects that exist may not be available for the following reasons: Excessive distance, extreme proximity, sense impairment, absentmindedness, minuteness, obstruction, suppression by other objects, and intermixture with similar objects.
Kārikā 8
सौक्ष्म्यात्तदनुपलब्धिर्नाभावात्, कार्यतस्तदुपलब्धिः ।
महदादि तच्च कार्यं, प्रकृतिविरूपं सरूपं च ॥ ८ ॥
saukṣmyāttadanupalabdhirnābhāvāt, kāryatastadupalabdhiḥ ।
mahadādi tacca kāryaṁ, prakṛtivirūpaṁ sarūpaṁ ca ॥ 8 ॥
Saukṣmyāt=due to subtlety; tat anupalabdhiḥ=its non perception; na=not; abhāvāt=due to non-existence; kāryataḥ=through the effects; tat upalabdhiḥ=its perception; mahat=buddhi (intellect); ādi=and the rest; tacca kāryaṁ=and its effects; prakṛti=Prakriti; virūpaṁ=dissimila; sarūpaṁ=similar (to Prakriti); ca=and
Prakriti is not seen due to its subtlety, not due to its non-existence. It is perceived through its effects. Mahat (intellect) and others are its effects and are both like the Prakriti, the cause, as well as unlike it.
Kārikā 9
असदकरणादुपादानग्रहणात्, सर्वसम्भवाभावात् ।
शक्तस्य शक्यकरणात्, कारणभावाच्च, सत्कार्यम् ॥९ ॥
asadakaraṇādupādānagrahaṇāt, sarvasambhavābhāvāt ।
śaktasya śakyakaraṇāt, kāraṇabhāvācca, satkāryam ॥9 ॥
Asat=non-existent; akaraṇāt=due to non-materialization; upādāna=material cause; grahaṇāt=selection of; sarvasambhava=production of everything; abhāvāt=due to absence; śaktasya=of the competent; śakya=possible; karaṇāt=through materialization; kāraṇabhāvāt=effects being of the same essence as the cause; ca=and; satkāryam=the effects pre-exist
The effect is always existent (in the cause), because (1) what is non-existent cannot be brought into existence; (2) effects need appropriate material cause; (3) all effects are not producible from all causes; (4) an efficient cause can produce only that for which it has capability; (5) effect is of the same essence as the cause.
Kārikā 10
हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिङ्गम् ।
सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥
hetumadanityamavyāpi sakriyamanekamāśritaṁ liṅgam ।
sāvayavaṁ paratantraṁ vyaktaṁ viparītamavyaktam ॥ 10 ॥
Hetumat=dependent on a cause; anityam=non-eternal, perishable; avyāpi=finite, non-pervasive; sakriyam=mobile or active; anekam=manifold; āśritaṁ=dependent; liṅgam=mark, pointer; sāvayavaṁ=made up of parts; paratantraṁ=subordinate; vyaktaṁ=manifested; viparītam=opposite; avyaktam=unmanifest
The manifest is dependent on a cause, non-eternal (transient), non-pervasive, active, has multiple forms, dependent, serving as a mark/pointer (for inference), aggregate of parts and is subordinate. The unmanifest is the reverse of all this.
Kārikā 11
त्रिगुणमविवेकि विषयः सामान्यमचेतनं प्रसवधर्मि ।
व्यक्तं तथा प्रधानं, तद्विपरीतस्तथा च पुमान् ॥ ११ ॥
triguṇamaviveki viṣayaḥ sāmānyamacetanaṁ prasavadharmi ।
vyaktaṁ tathā pradhānaṁ, tadviparītastathā ca pumān ॥ 11 ॥
Triguṇam=having the three gunas – sattva, rajas, tamas; aviveki=non-discriminative; viṣayaḥ=object of experience; sāmānyam=common; acetanaṁ=without consciousness; prasavadharmi=productive; vyaktaṁ=manifested; tathā=similar; pradhānaṁ=prakriti; tadviparītaḥ=the reverse of this; tathā=similar; ca=and; pumān=Purusha
The manifest is composed of the three gunas (sattva, rajas and tamas), is indiscriminative, objective, common, without consciousness, and productive. Prakriti (Pradhana) is also like this. Purusha, though similar, is yet the reverse of all these.
Kārikā 12
प्रीत्यप्रीतिविषादात्मकाः प्रकाशप्रवृत्तिनियमार्थाः ।
अन्योऽन्याभिभवाश्रयजननमिथुनवृत्तयश्च गुणाः ॥१२॥
prītyaprītiviṣādātmakāḥ prakāśapravṛttiniyamārthāḥ ।
anyo’nyābhibhavāśrayajananamithunavṛttayaśca guṇāḥ ॥12॥
Prīti-pleasure; aprīti=pain; viṣād=dullness, dejection; ātmakāḥ=of the nature of; prakāśa=illumination; pravṛtti=action, movement; niyama=restraint; arthāḥ=for the purpose of; anyo’nya=mutual; abhibhava=dominance; āśraya=dependence; janana=production; mithuna=cooperation; vṛttayaḥ=nature; ca=and; guṇāḥ=the three gunas
The gunas are of the nature of pleasure, pain and delusion; they serve the purpose of illumination, action and restraint, and are mutually dominating, supporting, productive and cooperative.
Kārikā 13
सत्त्वं लघु प्रकाशकमिष्टमुपष्टम्भकं चलं च रजः ।
गुरु वरणकमेव तमः प्रदीपवच्चार्थतो वृत्तिः ॥ १३ ॥
sattvaṁ laghu prakāśakamiṣṭamupaṣṭambhakaṁ calaṁ ca rajaḥ ।
guru varaṇakameva tamaḥ pradīpavaccārthato vṛttiḥ ॥ 13 ॥
sattvaṁ=sattva guna; laghu=light, buoyant; prakāśakam=illuminating; iṣṭam=desired, considered; upaṣṭambhakaṁ=exciting; calaṁ=restless; ca=and; rajaḥ=rajas guna; guru=heavy; varaṇakam=enveloping, obscuring; eva=indeed; tamaḥ=tamas guna; pradīpavat=like a lamp; ca=and; arthato=for the purpose; vṛttiḥ=function, operation
Sattva guna is light/buoyant and illuminating, the rajas guna is exciting and mobile, and tamas is heavy and enveloping. Like a lamp, they work together toward a specific end.
Kārikā 14
अविवेक्यादिः सिद्धः त्रैगुण्यात्तद्विपर्ययाभावात् ।
कारणगुणात्मकत्वात् कार्यस्याव्यक्तमपि सिद्धम् ॥ १४ ॥
avivekyādiḥ siddhaḥ traiguṇyāttadviparyayābhāvāt ।
kāraṇaguṇātmakatvāt kāryasyāvyaktamapi siddham ॥ 14 ॥
Aviveki= Indiscriminativeness ; ādiḥ=etc.; siddhaḥ=established, proved; traiguṇyāt=from the three gunas; tad=its; viparyaya=opposite; abhāvāt=due to absence; kāraṇa=cause; guṇātmakatvāt=being of the nature of (the cause); kāryasya=of the effect; avyaktam=non-manifest; api=also; siddham=proved;
Indiscriminativeness and the rest of the properties of a discrete principle are proved by the influence of the three gunas, and the absence thereof in the reverse. The nondiscrete/unmanifest principle, moreover, is demonstrated by effect possessing the properties of its cause (and by the absence of contrariety).
Kārikā 15
भेदानां परिमाणात्, समन्वयात्, शक्तितः प्रवृत्तेश्च ।
कारणकार्यविभागात्, अविभागाद्वैश्वरूप्यस्य ॥ १५ ॥
bhedānāṁ parimāṇāt, samanvayāt, śaktitaḥ pravṛtteśca ।
kāraṇakāryavibhāgāt, avibhāgādvaiśvarūpyasya ॥ 15 ॥
bhedānāṁ=of specific objects; parimāṇāt=due to finite nature; samanvayāt=homogeneity; śaktitaḥ=due to power (efficiency); pravṛtteḥ=of the evolution; ca=and; kāraṇa=cause; kārya=effect; vibhāgāt=due to differentiation; avibhāgāt=unity (non-differentiation); vaiśvarūpyasya=of the universe (manifest world)
The unmanifest cause exists because of 1) the finite nature of special objects; 2) homogeneity; 3) evolution being due to the efficiency (power) of the cause; 4) the differentiation between cause and effect; 5) the non-differentiation or merging of the whole world of effects
Kārikā 16
कारणमस्त्यव्यक्तं प्रवर्तते त्रिगुणतः समुदयाच्च ।
परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविशेषात् ॥ १६ ॥
kāraṇamastyavyaktaṁ pravartate triguṇataḥ samudayācca ।
pariṇāmataḥ salilavat pratipratiguṇāśrayaviśeṣāt ॥ 16 ॥
Kāraṇam=cause; asti=is, exists; avyaktaṁ=unmanifest (Mula Prakriti); pravartate=functions; triguṇataḥ=in respect of the three gunas (sattva, rajas, tamas); samudayāt=collectively; ca=and; pariṇāmataḥ=through modification; salilavat=like water; pratiprati=each (of the gunas); guṇāśraya=dominance of the guna; viśeṣāt=from the effects;
(cont. from previous verse) 6) its operation through the three gunas by combination and modification, like water, through differences arising from diverse nature of the several receptacles of the gunas.
Kārikā 17
संघातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात् ।
पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥
saṁghātaparārthatvāt triguṇādiviparyayādadhiṣṭhānāt ।
puruṣo’sti bhoktṛbhāvāt kaivalyārthaṁ pravṛtteśca ॥ 17 ॥
saṁghāta=assemblage (of manifest objects); parārthatvāt=for the purpose of another (Purusha); triguṇādi=three gunas etc.; viparyayāt=being the opposite; adhiṣṭhānāt=superintendence (over Buddhi and the rest); puruṣaḥ=Purusha; asti=is, exists; bhoktṛbhāvāt=due to the need for an experiencer; kaivalyārthaṁ=for the purpose of liberation; pravṛtteḥ=of the activity; ca=and;
Purusha, as distinct from matter, exists, since the assemblage of manifest objects (intellect and the rest) is for another’s (Purusha’s) sake; since this other must be the reverse of everything composed of the three gunas; since there must be superintendence and control; since there must an enjoyer and since there is the activity for the purpose of final liberation.
Kārikā 18
जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च ।
पुरुषबहुत्वं सिद्धं त्रिगुण्यविपर्ययाच्चैव ॥१८ ॥
jananamaraṇakaraṇānāṁ pratiniyamādayugapatpravṛtteśca ।
puruṣabahutvaṁ siddhaṁ triguṇyaviparyayāccaiva ॥18 ॥
Janana=birth; maraṇa=death; karaṇānāṁ=of the organs of perception and action; pratiniyamāt=individual allocation; ayugapat=not simultaneous; pravṛtteḥ=from activity; ca=and; puruṣa=Purusha; bahutvaṁ=multiplicity; siddhaṁ=is established; triguṇya=three gunas; viparyayāt=from diverse modification; ca=and; eva=verily
The multiplicity of souls (purusha) is established since birth, death and the instruments of cognition and action are allotted severally; from the non-simultaneity of activities; and from the diverse modifications due to the three gunas.
Kārikā 19
तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य ।
कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥
tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya ।
kaivalyaṁ mādhyasthyaṁ draṣṭṛtvamakartṛbhāvaśca ॥ 19 ॥
Tasmāt=from that; ca=and; viparyāsāt=from contrast; siddhaṁ=is established; sākṣitvam=being a witness; asya=its; puruṣasya=of the Purusha; kaivalyaṁ=isolation; mādhyasthyaṁ=neutrality; draṣṭṛtvam=being an observer, perceiver; akartṛ=non-doer; bhāvaś=attitude; ca=and
And, from that contrast it is established that the Purusha is the pure witness. He is ever free, neutral, a spectator and a non-doer.
Kārikā 20
तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् ।
गुणकर्तृत्वे च तथा कर्तेव भवत्युदासीनः ॥ २० ॥
tasmāttatsaṁyogādacetanaṁ cetanāvadiva liṅgam ।
guṇakartṛtve ca tathā karteva bhavatyudāsīnaḥ ॥ 20 ॥
Tasmāt=thus; tat=that; saṁyogāt=from union; acetanaṁ=non-conscious; cetanāvat=consciousness; iva=as if; liṅgam=poiner (buddhi etc.); guṇa- kartṛtve =activity due to three gunas; ca=and; tathā=thus; karta=doer; iva=as if; bhavat=becomes; udāsīnaḥ=indifferent one;
Thus, from their union, “linga” (buddhi etc.), even though without consciousness, appears to have consciousness. Moreover, even though the activity happens due to the three gunas, the indifferent one (Purusha) appears as the agent.
Kārikā 21
पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रधानस्य ।
पङ्ग्वन्धवदुभयोरपि संयोगास्तत्कृतः सर्गः ॥ २१ ॥
puruṣasya darśanārthaṁ kaivalyārthaṁ tathā pradhānasya ।
paṅgvandhavadubhayorapi saṁyogāstatkṛtaḥ sargaḥ ॥ 21 ॥
Puruṣasya=of the Purusha; darśanārthaṁ=for the sake of exhibition; kaivalyārthaṁ=for the purpose of liberation; tathā=and; pradhānasya=of Prakriti;
paṅgu=lame; andhavat=like the blind; ubhayoh=of both; api=too; saṁyogaḥ=union; tatkṛtaḥ=results in; sargaḥ=creation
For the exhibition of the Prakriti to the Purusha and for the liberation of the Purusha, union between Purusha and Prakriti happens just as the union between the lame and the blind. Creation proceeds from this union.
Kārikā 22
प्रकृतेर्महान्, ततोऽहङ्कारः, तस्माद्गणश्च षोडशकः ।
तस्मादपि षोडशकात् पञ्चभ्यः पञ्च भूतानि ॥ २२ ॥
prakṛtermahān, tato’haṅkāraḥ, tasmādgaṇaśca ṣoḍaśakaḥ ।
tasmādapi ṣoḍaśakāt pañcabhyaḥ pañca bhūtāni ॥ 22 ॥
prakṛteḥ=from Prakriti; mahān=mahat (intellect); tataḥ=from that; ahaṅkāraḥ=ego; tasmāt=from that; gaṇaḥ=group of; ca=and; ṣoḍaśakaḥ=sixteen; tasmāt=from that; api=again; ṣoḍaśakāt=of the sixteen; pañcabhyaḥ=from the five (tanmatras); pañca=five; bhūtāni=great elements
From the Primordial Prakriti evolves the intellect (mahat or buddhi), from that evolves the ego, from there the set of sixteen; from the five (tanmatras) out of these sixteen, the five great elements evolve.
Kārikā 23
अध्यवसायो बुद्धिर्धर्मो ज्ञानं विराग ऐश्वर्यम् ।
सात्त्विकमेतद्रूपं तामसमस्माद्विपर्यस्तम् ॥ २३ ॥
adhyavasāyo buddhirdharmo jñānaṁ virāga aiśvaryam ।
sāttvikametadrūpaṁ tāmasamasmādviparyastam ॥ 23 ॥
adhyavasāyaḥ=ascertainment; buddhiḥ=intellect; dharmaḥ=virtue; jñānaṁ=wisdom; virāga=dispassion; aiśvaryam=lordliness; sāttvikam=when sattva guna dominates; etadrūpaṁ=is of the nature of; tāmasam=when tamas guna dominates; asmāt=from this; viparyastam=opposite
Buddhi is the determining principle. It is of the nature of virtue, knowledge, non-attachment, and lordly powers when sattva dominates. The reverse is true when tamas is dominant.
Kārikā 24
अभिमानोऽहङ्कारस्तस्माद्द्विविधः प्रवर्तते सर्गः ।
एकादशकश्च गणस्तन्मात्रः पञ्चकश्चैव ॥ २४ ॥
abhimāno’haṅkārastasmāddvividhaḥ pravartate sargaḥ ।
ekādaśakaśca gaṇastanmātraḥ pañcakaścaiva ॥ 24 ॥
abhimānaḥ=self-assertion; ahaṅkāraḥ=I-principle (egoism); tasmāt=from that; dvividhaḥ=two-fold; pravartate=proceeds; sargaḥ=creation; ekādaśakaḥ=eleven; ca=and; gaṇaḥ=group of; tanmātraḥ=prime subtle elements; pañcakaḥ=five; ca=and; eva=alone
Ahamkara (egoism) is self-assertion; from that proceeds a two-fold evolution – the set of eleven and the five-fold “tanmatras” (sense perceptions).
Kārikā 25
सात्त्विक एकादशकः प्रवर्तते वैकृतादहङ्कारात् ।
भूतादेस्तन्मात्रः स तामसः, तैजसादुभयम् ॥ २५ ॥
sāttvika ekādaśakaḥ pravartate vaikṛtādahaṅkārāt ।
bhūtādestanmātraḥ sa tāmasaḥ, taijasādubhayam ॥ 25 ॥
sāttvikaḥ=dominated by sattva guna; ekādaśakaḥ=eleven-fold set; pravartate=proceeds; vaikṛtāt=from the Vaikrita (modified) form of; ahaṅkārāt=I-principle (ego); bhūtādeḥ=(proceed) from the Bhutadi form of ego; tanmātraḥ=five subtle elements; saḥ=that; tāmasaḥ=of the nature of guna tamas; taijasāt=from the Taijas (bright) form of ego; ubhayam=both
From the Vaikrita form of ahamkara proceeds the eleven-fold set characterized by sattva guna; from the Bhutadi form of ahamkara proceed the five subtle elements (tanmatras) characterized by the tamas guna. Both these proceed from the Taijas form of ahamkara characterized by the rajas guna.
Kārikā 26
बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्राणरसनस्पर्शनकानि ।
वाक्पाणिपादपायूपस्थान् कर्मेन्द्रियाण्याहुः ॥ २६ ॥
buddhīndriyāṇi cakṣuḥśrotraghrāṇarasanasparśanakāni ।
vākpāṇipādapāyūpasthān karmendriyāṇyāhuḥ ॥ 26 ॥
Buddhi=intellect (for cognition); indriyāṇi=organs; cakṣuḥ=eyes for sight; śrotra=ears for hearing; ghrāṇa=nose for smell; rasana=tongue for taste; sparśanakāni=skin for touch; vāk=speech (tongue); pāṇi=hands; pāda=feet; pāyu=organs of excretion; upasthān=organs of procreation; karmendriyāṇi=organs of action; āhuḥ=are known as
Organs of cognition are eye, ear, nose, tongue and the skin; Organs of action are voice (tongue), hands, feet, the organs of excretion, and the organs of procreation.
Kārikā 27
उभयात्मकमत्र मनः संकल्पकमिन्द्रियं च साधर्म्यात् ।
गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥
ubhayātmakamatra manaḥ saṁkalpakamindriyaṁ ca sādharmyāt ।
guṇapariṇāmaviśeṣānnānātvaṁ bāhyabhedāśca ॥ 27 ॥
Ubhayātmakam=possessing the nature of both; atra=here (related to the sense organs); manaḥ=mind; saṁkalpakam=determinative, ponders over; indriyaṁ=sense organ; ca=and; sādharmyāt=because of common properties; guṇa=three gunas; pariṇāma=transformation; viśeṣāt=special; nānātvaṁ=variety; bāhyabhedāḥ=due to difference of external forms; ca=and
Of the sense organs, the mind possesses the nature of both (the sensory and motor organs). It is the deliberating principle. It is also called a sense organ since it possesses the properties common to the sense organs. This diversity of the organs and the diversities of the external objects arise from the specific modifications of the three gunas.
Kārikā 28
शब्दादिषु पञ्चानामालोचनमात्रमिष्यते वृत्तिः ।
वचनादानविहरणोत्सर्गानन्दाश्च पञ्चानाम् ॥ २८ ॥
śābdādiṣu pañcānāmālocanamātramiṣyate vṛttiḥ ।
vacanādānaviharaṇotsargānandāśca pañcānām ॥ 28 ॥
Śābdādiṣu=in respect of sound etc.; pañcānām=of the five sense organs; ālocana=observation; mātram=only; iṣyate=is considered; vṛttiḥ=function; vacana=speech; ādāna=grasping; viharaṇa=locomotion; utsarga=excretion; ānandāḥ=sexual enjoyment; ca=and; pañcānām=of the five
The function of the five organs of cognition in respect of sound etc. is observation only. The functions of the five organs of action are speech, grasping, locomotion, excretion and sexual enjoyment.
Kārikā 29
स्वालक्षण्यं वृत्तिस्त्रयस्य सैषा भवत्यसामान्या ।
सामान्यकरणवृत्तिः प्राणाद्या वायवः पञ्च ॥ २९ ॥
svālakṣaṇyaṁ vṛttistrayasya saiṣā bhavatyasāmānyā ।
sāmānyakaraṇavṛttiḥ prāṇādyā vāyavaḥ pañca ॥ 29 ॥
svālakṣaṇyaṁ=their own characteristics; vṛttiḥ=its respective function; trayasya=of the three (mind, ego, intellect); sā=that (vritti); eṣā=that (pointing to the same vritti); bhavati=is; asāmānyā=peculiar (to each); sāmānyā=common; karaṇa=of the instruments; vṛttiḥ=function; prāṇādyā=prana etc.; vāyavaḥ=airs (pranas) pañca=five
Of the three (internal instruments – mind, ego, intellect) the functions are their respective characteristics; these are peculiar to each. The common functions of the three instruments are “prana” and the rest of the five vital airs.
Kārikā 30
युगपच्चतुष्टयस्य तु वृत्तिः क्रमशश्च तस्य निर्दिष्टा ।
दृष्टे तथाऽप्यदृष्टे त्रयस्य तत्पूर्विका वृत्तिः ॥ ३० ॥
yugapaccatuṣṭayasya tu vṛttiḥ kramaśaśca tasya nirdiṣṭā ।
dṛṣṭe tathā’pyadṛṣṭe trayasya tatpūrvikā vṛttiḥ ॥ 30 ॥
Yugapat=simultaneous; catuṣṭayasya=of the four; tu=indeed; vṛttiḥ=functioning; kramaśaḥ=sequential; ca=and; tasya=its; nirdiṣṭā=is said to be; dṛṣṭe=as for perceptible objects; tathā=same; api=too; adṛṣṭe=with regard to unseen (belonging to past or future); trayasya=of the three; tatpūrvikā=is preceded by; vṛttiḥ=function
Regarding the objects of the senses, the functioning of the four (three internal organs and one of the outer sense organs) is said to be either simultaneous or successive. The functions of the three internal organs (mind, ego, intellect) in respect of an unseen object is preceded by the fourth (organ of outer sense perception).
Kārikā 31
स्वां स्वां प्रतिपद्यन्ते परस्पराकूतहेतुकां वृत्तिम् ।
पुरुषार्था एव हेतुर्न केनचित्कार्यते करणम् ॥ ३१ ॥
svāṁ svāṁ pratipadyante parasparākūtahetukāṁ vṛttim ।
puruṣārthā eva heturna kenacitkāryate karaṇam ॥ 31 ॥
svāṁ svāṁ=their respective; pratipadyante=enter into; paraspara=mutual; ākūta=intention; hetukāṁ=for the purpose of; vṛttim=function; puruṣārthā=serving the goal of Purusha; eva=alone; hetuḥ=purpose; na=not; kenacit=by anyone; kāryate=made to act; karaṇam=organ
They (internal and external sense organs) enter into their respective modifications being incited by their mutual purpose. The main motive is to serve the purpose of Purusha. The organ is not made to act by anything (or anyone) else.
Kārikā 32
करणं त्रयोदशविधं तदाहरणधारणप्रकाशकरम् ।
कार्यं च तस्य दशधाऽऽहार्यं धार्यं प्रकाश्यं च ॥ ३२ ॥
karaṇaṁ trayodaśavidhaṁ tadāharaṇadhāraṇaprakāśakaram ।
kāryaṁ ca tasya daśadhā”hāryaṁ dhāryaṁ prakāśyaṁ ca ॥ 32 ॥
karaṇaṁ=organs; trayodaśavidhaṁ=of thirteen kind; tat=that; āharaṇa=seize/grasp; dhāraṇa=holding; prakāśakaram=illuminating; kāryaṁ=the objects; ca=and; tasya=its; daśadhā=tenfold; āhāryaṁ=seized; dhāryaṁ=held; prakāśyaṁ=illuminated; ca=and
The organs are of thirteen kinds; their functions are seizing, holding and illuminating. Their objects are tenfold, and their nature is seized, held and illuminated.
Kārikā 33
अन्तःकरणं त्रिविधं दशधा बाह्यं त्रयस्य विषयाख्यम् ।
साम्प्रतकालं बाह्यं त्रिकालमाभ्यन्तरं करणम् ॥ ३३ ॥
antaḥkaraṇaṁ trividhaṁ daśadhā bāhyaṁ trayasya viṣayākhyam ।
sāmpratakālaṁ bāhyaṁ trikālamābhyantaraṁ karaṇam ॥ 33 ॥
antaḥkaraṇaṁ=inner instrument; trividhaṁ=three-fold; daśadhā=ten-fold; bāhyaṁ=external; trayasya=of the three; viṣayākhyam=known as objects (of the three); sāmpratakālaṁ=present time; bāhyaṁ=external; trikālam=operating in all three times; ābhyantaraṁ=internal; karaṇam=instrument
The inner instrument (the three internal organs) is three-fold. The external organs are tenfold and are the objects of the three. The external organs function only in the present whereas the internal organs operate in all three times (past, present and future).
Kārikā 34
बुद्धीन्द्रियाणि तेषां पञ्च विशेषाविशेषविषयिणी ।
वाग्भवति शब्दविषया शेषाणि तु पञ्चविषयाणि ॥ ३४ ॥
buddhīndriyāṇi teṣāṁ pañca viśeṣāviśeṣaviṣayiṇī ।
vāgbhavati śabdaviṣayā śeṣāṇi tu pañcaviṣayāṇi ॥ 34 ॥
Buddhīndriyāṇi=organs of sense perception; teṣāṁ=of these; pañca=five; viśeṣa=specific; aviśeṣā=non-specific; viṣayiṇī=its objects; vāk=speech; bhavati=is; śabda=sound; viṣayā=as its object; śeṣāṇi=the rest; tu=but; pañca=five; viṣayāṇi=as objects
Among these (organs), the five organs of perception have both specific and non-specific as their objects. The voice has sound as its object. The rest (organs of action) have all five as their objects.
Kārikā 35
सान्तःकरणा बुद्धिः सर्वं विषयमवगाहते यस्मात् ।
तस्मात् त्रिविधं करणं द्वारि द्वाराणि शेषाणि ॥ ३५ ॥
sāntaḥkaraṇā buddhiḥ sarvaṁ viṣayamavagāhate yasmāt ।
tasmāt trividhaṁ karaṇaṁ dvāri dvārāṇi śeṣāṇi ॥ 35 ॥
sāntaḥkaraṇāḥ=along with other internal organs; buddhiḥ=intellect; sarvaṁ=all; viṣayam=objects of perception; avagāhate=apprehends; yasmāt=because; tasmāt=therefor; trividhaṁ=three-fold; karaṇaṁ=instruments; dvāri=door-keepers; dvārāṇi=doors; śeṣāṇi=remaining
Since the intellect, along with the other internal organs (mind, ego), apprehends all objects, these three act like the gate-keepers whereas the rest of the organs (organs of action and perception) are the gates.
Kārikā 36
एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः ।
कृत्स्नं पुरुषस्यार्थं प्रकाश्य बुद्धौ प्रयच्छन्ति ॥ ३६ ॥
ete pradīpakalpāḥ parasparavilakṣaṇāḥ=characteristically different from one another; guṇaviśeṣāḥ kṛtsnaṁ puruṣasyārthaṁ prakāśya buddhau prayacchanti ॥ 36 ॥
Ete=these; pradīpa=lamp; kalpāḥ=similar to; parasparavilakṣaṇā guṇaviśeṣāḥ=different modifications of the gunas; kṛtsnaṁ=all; puruṣasyārthaṁ=for the sake of purusha; prakāśya =having illuminated; buddhau=in the buddhi; prayacchanti=presents
These (the external organs, together with manas and ahaṁkāra), characteristically different from one another and being different modifications of the three gunas, resemble a lamp in action; thus, having first illuminated the purpose of Purusha, present it in its entirety to buddhi (intellect).
Kārikā 37
सर्वं प्रत्युपभोगं यस्मात् पुरुषस्य साधयति बुद्धिः ।
सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सूक्ष्मम् ॥ ३७ ॥
sarvaṁ pratyupabhogaṁ yasmāt puruṣasya sādhayati buddhiḥ ।
saiva ca viśinaṣṭi punaḥ pradhānapuruṣāntaraṁ sūkṣmam ॥ 37 ॥
sarvaṁ=all; pratyupabhogaṁ=with regard to life experience; yasmāt=because; puruṣasya=of the Purusha; sādhayati=accomplishes; buddhiḥ=intellect; sā=it (intellect); eva=alone; ca=and; viśinaṣṭi=discriminates; punaḥ=again; pradhāna=prakriti; puruṣa=purusha; antaraṁ=difference; sūkṣmam=subtle
Because the buddhi (intellect) brings about the experiences regarding all objects for the enjoyment of Purusha, it is the same (buddhi) that discriminates the subtle difference between the Pradhana (Prakriti) and the Purusha.
Kārikā 38
तन्मात्राण्यविशेषाः तेभ्यो भूतानि पञ्च पञ्चभ्यः ।
एते स्मृता विशेषाः शान्ता घोराश्च मूढाश्च ॥ ३८ ॥
tanmātrāṇyaviśeṣāḥ tebhyo bhūtāni pañca pañcabhyaḥ ।
ete smṛtā viśeṣāḥ śāntā ghorāśca mūḍhāśca ॥ 38 ॥
Tanmātrāṇi=subtle elements; aviśeṣāḥ=indiscernible; tebhyaḥ=from these; bhūtāni=gross elements; pañca=five; pañcabhyaḥ=from the five; ete=these; smṛtā=known as; viśeṣāḥ=discernible; śāntāḥ=tranquil; ghorāḥ=turbulent; ca=and; mūḍhāḥ=deluded; ca=and
The five tanmatras (subtle elements) are known as avishesha (non-specific); from these five proceed the five gross elements – these are known as vishesha (specific) and can be experienced as calm (peaceful), turbulent and deluded.
Kārikā 39
सूक्ष्मा मातापितृजाः सह प्रभूतैस्त्रिधा विशेषाः स्युः ।
सूक्ष्मास्तेषां नियता मातापितृजा निवर्तन्ते ॥ ३९ ॥
sūkṣmā mātāpitṛjāḥ saha prabhūtaistridhā viśeṣāḥ syuḥ ।
sūkṣmāsteṣāṁ niyatā mātāpitṛjā nivartante ॥ 39 ॥
sūkṣmāḥ=subtle; mātāpitṛjāḥ=born of father and mother; saha=along with; prabhūtaiḥ=gross elements; tridhā=three-fold; viśeṣāḥ=specific; syuḥ=are; sūkṣmāḥ=subtle; teṣāṁ=among them; niyatāḥ=ever-lasting; mātāpitṛjā=born of mother and father; nivartante=are perishable
Subtle elements, those born of mother and father, and the gross elements are the threefold specific elements. Of these, the subtle are permanent, while those born of parents are perishable.
Kārikā 40
पूर्वोत्पन्नमसक्तं नियतं महदादिसूक्ष्मपर्यन्तम् ।
संसरति निरुपभोगं भावैरधिवासितं लिङ्गम् ॥ ४० ॥
pūrvotpannamasaktaṁ niyataṁ mahadādisūkṣmaparyantam ।
saṁsarati nirupabhogaṁ bhāvairadhivāsitaṁ liṅgam ॥ 40 ॥
Pūrvotpannam=primordial; asaktaṁ=unconfined; niyataṁ=constant; mahat=buddhi (intellect); ādi=etc.; sūkṣma=subtle; paryantam=up to; saṁsarati=transmigrates; nirupabhogaṁ=incapable of experience; bhāvaiḥ=dispositions; adhivāsitaṁ=endowed with; liṅgam=subtle body
The subtle body, produced primordially, unconfined, eternal, composed of the elements beginning with Mahat (intellect) and ending with the subtle ‘tanmātras’, transmigrates, free from experience and endowed with dispositions (bhavas).
Kārikā 41
चित्रं यथाश्रयमृते स्थाण्वादिभ्यो यथा विना छाया ।
तद्वद्विनाऽविशेषैः न तिष्ठति निराश्रयं लिङ्गम् ॥ ४१॥
citraṁ yathāśrayamṛte sthāṇvādibhyo yathā vinā chāyā ।
tadvadvinā’viśeṣaiḥ na tiṣṭhati nirāśrayaṁ liṅgam ॥ 41॥
citraṁ=painting; yathā=just as; āśrayam=support; ṛte=without; sthāṇu=tree/stake; ādibhyaḥ=etc.; yathā=just as; vinā=without; chāyā=shade; tadvaṭ=similarly; vinā=without; viśeṣaiḥ=specific objects; na=does not; tiṣṭhati=stays; nirāśrayaṁ=without support; liṅgam=subtle body
As a picture cannot stand without a support, as a shadow cannot exist without a post and such other objects, similarly the “linga” cannot subsist without the specific objects and a support.
Kārikā 42
पुरुषार्थहेतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन ।
प्रकृतेर्विभुत्वयोगात् नटवद्व्यवतिष्ठते लिङ्गम् ॥ ४२ ॥
puruṣārthahetukamidaṁ nimittanaimittikaprasaṅgena ।
prakṛtervibhutvayogāt naṭavadvyavatiṣṭhate liṅgam ॥ 42 ॥
Puruṣārthahetukam=to serve the purpose of Purusha; idaṁ=this (subtle body); nimitta=instrumental cause; naimittika=effects; prasaṅgena=association with; prakṛteḥ=of Prakriti; vibhutva=all-pervading or all-embracing power; yogāt= through conjunction; naṭavat=like an actor; vyavatiṣṭhate=in different roles; liṅgam=subtle body
This subtle body, to serve the purpose of Purusha, appears in different roles, like a dramatic actor, through association with instrumental causes and their effects, and influenced by the all-pervasive power of Prakriti.
Kārikā 43
सांसिद्धिकाश्च भावाः प्राकृतिका वैकृतिकाश्च धर्माद्याः ।
दृष्टाः करणाश्रयिणः कार्याश्रयिणश्च कललाद्याः ॥ ४३ ॥
sāṁsiddhikāśca bhāvāḥ prākṛtikā vaikṛtikāśca dharmādyāḥ ।
dṛṣṭāḥ karaṇāśrayiṇaḥ kāryāśrayiṇaśca kalalādyāḥ ॥ 43 ॥
sāṁsiddhikāḥ=innate; ca=and; bhāvāḥ=dispositions; prākṛtikā=natural; vaikṛtikāḥ=acquired; ca=and; dharmādyāḥ=dharma (virtue) and the rest; dṛṣṭāḥ=observed; karaṇāśrayiṇaḥ=residing in the inner instrument (buddhi); kāryāśrayiṇaḥ=residing in the effect (body etc.); ca=and; kalalādyāḥ=embryo and the rest
The dispositions – virtues etc., are innate, natural and acquired. These subsist in the main instrument, the intellect. The embryo and the rest subsist in the effect (physical body).
Kārikā 44
धर्मेण गमनमूर्ध्वं गमनमधस्ताद् भवत्यधर्मेण ।
ज्ञानेन चापवर्गो विपर्ययादिष्यते बन्धः ॥ ४४ ॥
dharmeṇa gamanamūrdhvaṁ gamanamadhastād bhavatyadharmeṇa ।
jñānena cāpavargo viparyayādiṣyate bandhaḥ ॥ 44 ॥
Dharmeṇa=through dharma (virtue); gamanam=movement; ūrdhvaṁ=upward; gamanam=movement; adhastāt=downward; bhavati=happens; adharmeṇa=through non-virtuous deeds; jñānena=by knowledge; ca=and; apavargaḥ=liberation; viparyayāt=from the reverse (of knowledge); iṣyate=attained (lit. desired); bandhaḥ=bondage
By virtue, one attains ascent to higher planes; by non-virtue (vice), descent to the lower planes; from wisdom is attained liberation; and bondage from the reverse (ignorance).
Kārikā 45
वैराग्यात् प्रकृतिलयः संसारो भवति राजसाद्रागात् ।
ऐश्वर्यादविघातो विपर्ययात् तद्विपर्यासः ॥ ४५ ॥
vairāgyāt prakṛtilayaḥ saṁsāro bhavati rājasādrāgāt ।
aiśvaryādavighāto viparyayāt tadviparyāsaḥ ॥ 45 ॥
Vairāgyāt=from dispassion; prakṛtilayaḥ=absorption into Prakriti; saṁsārah=transmigration; bhavati=results; rājasāt=from rajas guna; rāgāt=from attachment; aiśvaryāt= from power; avighātaḥ=non-impediment; viparyayāt=from the opposite (weakness); tadviparyāsaḥ=contrary (impediment)
Dispassion results in absorption into Prakriti; from passion driven by Rajas results transmigration; from power comes non-impediment (of desires) and from the reverse (weakness) results the contrary (impediment).
Kārikā 46
एष प्रत्ययसर्गो विपर्ययाशक्तितुष्टिसिद्ध्याख्यः ।
गुणवैषम्यविमर्द्देन तस्य भेदास्तु पञ्चाशत् ॥ ४६ ॥
eṣa pratyayasargo viparyayāśaktituṣṭisiddhyākhyaḥ ।
guṇavaiṣamyavimarddena tasya bhedāstu pañcāśat ॥ 46 ॥
eṣaḥ=this; pratyaya=buddhi (intellect); sargaḥ=creation; viparyaya=ignorance; aśakti=weakness, infirmity; tuṣṭi=satisfaction, complacency; siddhi=attainment; ākhyaḥ=known as; guṇa=the three gunas; vaiṣamya=inequality; vimarddena=from (mutual) suppression; tasyaits; bhedāḥ=different forms; tu=indeed; pañcāśat=fifty
This (the group of sixteen – eight causes and eight effects as given in karikas 44 and 45) is a creation of the intellect, and is characterized by ignorance, incapacity, contentment and attainment. Due to the mutual suppression of the gunas due to their inequality, the different forms add up to fifty.
Kārikā 47
पञ्च विपर्ययभेदा भवन्त्यशक्तिश्च करणवैकल्यात् ।
अष्टाविंशतिभेदा तुष्टिर्नवधाऽष्टधा सिद्धिः ॥ ४७ ॥
pañca viparyayabhedā bhavantyaśaktiśca karaṇavaikalyāt ।
aṣṭāviṁśatibhedā tuṣṭirnavadhā’ṣṭadhā siddhiḥ ॥ 47 ॥
Pañca=five; viparyaya=ignorance; bhedāḥ=types of; bhavanti=are; aśaktiḥ=incapacity; ca=and; karaṇa=organs; vaikalyāt=due to impairment; aṣṭāviṁśati=twenty-eight; bhedā=types of; tuṣṭiḥ=contentment; navadhā=of nine types; aṣṭadhā=of eight types; siddhiḥ=attainment
There are five kinds of ignorance; twenty-eight kinds of incapacity caused by defects of the organs; nine kinds of contentment and eight-fold attainments.
Kārikā 48
भेदस्तमसोऽष्टविधो मोहस्य च, दशविधो महामोहः ।
तामिस्रोऽष्टादशधा, तथा भवत्यन्धतामिस्रः ॥ ४८ ॥
bhedastamaso’ṣṭavidho mohasya ca, daśavidho mahāmohaḥ ।
tāmisro’ṣṭādaśadhā, tathā bhavatyandhatāmisraḥ ॥ 48 ॥
bhedaḥ=divisions; tamasaḥ=of darkness (ignorance); aṣṭavidhaḥ=eight-fold; mohasya=of delusion; ca=and; daśavidhaḥ=ten-fold; mahāmohaḥ=extreme delusion; tāmisraḥ=gloom; aṣṭādaśadhā=eighteen-fold;, tathā=so too; bhavati=is; andhatāmisraḥ=blinding gloom;
False knowledge or ignorance (darkness) is of eight kinds; so too is delusion; extreme delusion is ten-fold; gloom is of eighteen kinds; so too is blinding gloom.
Kārikā 49
एकादशेन्द्रियवधाः सह बुद्धिवधैरशक्तिरुद्दिष्टा ।
सप्तदश वधा बुद्धेर्विपर्ययात् तुष्टिसिद्धीनाम् ॥ ४९ ॥
ekādaśendriyavadhāḥ saha buddhivadhairaśaktiruddiṣṭā ।
saptadaśa vadhā buddherviparyayāt tuṣṭisiddhīnām ॥ 49 ॥
Ekādaśa=eleven; indriya=organs; vadhāḥ=injuries or defects; saha=together with; buddhi=intellect; vadhaiḥ=through injuries; aśaktiḥ=incapacity; uddiṣṭā=are said to be; saptadaśa=seventeen; vadhāḥ=defects; buddheḥ=of the intellect; viparyayāt=caused by the opposite; tuṣṭi=contentment; siddhīnām=of attainments
Defects of the eleven organs, along with the defects of the intellect, are considered as incapacities. Defects of the intellect are seventeen caused by the opposites of contentment and attainments.
Kārikā 50
आध्यात्मिकाश्चतस्रः प्रकृत्युपादानकालभाग्याख्याः ।
बाह्या विषयोपरमात् पञ्च, नव तुष्टयोऽभिहिताः ॥ ५० ॥
adhyātmikāścatasraḥ prakṛtyupādānakālabhāgyākhyāḥ ।
bāhyā viṣayoparamāt pañca, nava tuṣṭayo’bhihitāḥ ॥ 50 ॥
ādhyātmikāḥ=internal (related to self); catasraḥ=four; prakṛti=nature; yupādāna=material means; kāla=time; bhāgya=luck; ākhyāḥ=are known as; bāhyāḥ=external; viṣaya=objects; uparamāt=due to abstention; pañca=five; nava=nine; tuṣṭayaḥ=contentment; abhihitāḥ=are mentioned;
The nine types of contentment are:
- 4 internal – Nature, Material means, Time and Luck
- 5 external – non-attachment to the five sense objects
Kārikā 51
ऊहः शब्दोऽध्ययनं दुःखविघातास्त्रयः सुहृत्प्राप्तिः ।
दानं च सिद्धयोऽष्टौ सिद्धेः पूर्वोऽङ्कुशस्त्रिविधः ॥ ५१ ॥
ūhaḥ śabdo’dhyayanaṁ duḥkhavighātāstrayaḥ suhṛtprāptiḥ ।
dānaṁ ca siddhayo’ṣṭau siddheḥ pūrvo’ṅkuśastrividhaḥ ॥ 51 ॥
ūhaḥ=reasoning; śabdaḥ=oral instruction; adhyayanaṁ=study; duḥkha=suffering; vighātāḥ=suppression; trayaḥ=three; suhṛtprāptiḥ=acquisition of friends (suhṛd); dānaṁ=charity or purity; ca=and; siddhayaḥ=siddhis (attainments); aṣṭau=eight; siddheḥ=of the attainment; pūrvaḥ=before; aṅkuśaḥ=obstacles; trividhaḥ=three-fold
The eight attainments are: reasoning, oral instruction, study, suppression of the three-fold suffering, acquisition of friends, purity (or charity). The three mentioned earlier (ignorance, disability and contentment) are obstacles to success.
Kārikā 52
न विना भावैर्लिङ्गं न लिङ्गेन भावनिर्वृत्तिः ।
लिङ्गाख्यो भावाख्यस्तस्माद् द्विविधः प्रवर्तते सर्गः ॥ ५२ ॥
na vinā bhāvairliṅgaṃ na liṅgena bhāvanirvṛttiḥ ।
liṅgākhyo bhāvākhyastasmād dvividhaḥ pravartate sargaḥ ॥ 52 ॥
Na=not; vinā=without; bhāvaiḥ=dispositions; liṅgaṃ=subtle body; na=not; liṅgena bhāvanirvṛttiḥ=expression of the dispositions; liṅgākhyaḥ=known as linga (subtle); bhāvākhyaḥ=known as the subjective; tasmāt=therefore; dvividhaḥ=two-fold; pravartate=proceeds; sargaḥ=creation or evolution
Without the subjective dispositions, there would be no objective evolution (of the tanmatras); and without the objective, there would be no subjective. Thus proceeds the two-fold evolution, known as the objective and the subjective.
Kārikā 53
अष्टविकल्पो दैवस्तैर्यग्योनश्च पञ्चधा भवति ।
मानुषश्चैकविधः समासतोऽयं त्रिधा सर्गः ॥ ५३ ॥
aṣṭavikalpo daivastairyagyonaśca pañcadhā bhavati ।
mānuṣaścaikavidhaḥ samāsato’yaṁ tridhā sargaḥ ॥ 53 ॥
Aṣṭa=eight; vikalpaḥ=varieties; daivaḥ=celestial; tairyak=belonging to animals (literally horizontal); yonaḥ=species; ca=and; pañcadhā=of five types; bhavati=is; mānuṣaḥ=of humans; ca=and; ekavidhaḥ=of one kind; samāsataḥ=in brief; ayaṁ=this; tridhā=of three kinds; sargaḥ=creation
The celestial creation is of eight kinds; the animal species of five kinds; and the human is of one kind. In summary, this is the essence of the physical creation.
Kārikā 54
ऊर्ध्वं सत्त्वविशालस्तमोविशालश्च मूलतः सर्गः ।
मध्ये रजोविशालो ब्रह्मादिस्तम्बपर्यन्तः ॥ ५४ ॥
ūrdhvaṁ sattvaviśālastamoviśālaśca mūlataḥ sargaḥ ।
madhye rajoviśālo brahmādistambaparyantaḥ ॥ 54 ॥
ūrdhvaṁ=upper (worlds of Brahmā); sattva=sattva guna; viśālaḥ=prevalent; tamaḥ=tamas guna; viśālaḥ=prevalent; ca=and; mūlataḥ=lower, the nether (world); sargaḥ=creation; madhye=in the middle; rajaḥ=rajas guna; viśālaḥ=prevalent; brahmādi=beginning with Brahmā; stamba=blade of grass; paryantaḥ=up to
Sattva is predominant in the higher regions, tamas in the lower regions and rajas dominates in the middle regions. Such is the creation from Brahma to a blade of grass.
Kārikā 55
तत्र जरामरणकृतं दुःखं प्राप्नोति चेतनः पुरुषः ।
लिङ्गस्याविनिवृत्तेः, तस्माद् दुःखं स्वभावेन ॥ ५५ ॥
tatra jarāmaraṇakṛtaṁ duḥkhaṁ prāpnoti cetanaḥ puruṣaḥ ।
liṅgasyāvinivṛtteḥ, tasmād duḥkhaṁ svabhāvena ॥ 55 ॥
Tatra (there, in the three worlds mentioned in the previous sutra); jarā=old age; maraṇa=death; kṛtaṁ=caused by; duḥkhaṁ=suffering; prāpnoti=experiences; cetanaḥ=conscious; puruṣaḥ=Purusha; liṅgasya=of the subtle body; āvinivṛtteḥ=until deliverance (from the subtle body); tasmāt=therefore; duḥkhaṁ=suffering; svabhāvena=natural
Therein (in the three worlds), the conscious Purusha suffers pain born of old age and death until it is released from the subtle body. Thus, pain is natural in this creation.
Kārikā 56
इत्येष प्रकृतिकृतौ महदादिविशेषभूतपर्यन्तः ।
प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ॥ ५६ ॥
ityeṣa prakṛtikṛtau mahadādiviśeṣabhūtaparyantaḥ ।
pratipuruṣavimokṣārthaṁ svārtha iva parārtha ārambhaḥ ॥ 56 ॥
Ityeṣaḥ=iti+eṣaḥ= this (evolution – what has been described thus far); prakṛti=mūla prakriti; kṛtau=in the creation; mahat=buddhi; ādi=starting from; viśeṣa=specific; bhūta=gross elements; paryantaḥ=up to; prati=each; puruṣa=Purusha; vimokṣa=liberation; arthaṁ=purpose; svārthaḥ=own interest; iva=as if; parārtha=in the interest of another; ārambhaḥ=undertaken
This creation from Mahat (intellect) down to the gross elements is a result of the modifications of Prakriti for the liberation of each Purusha. This is done in the interest of another appearing as if in its own interest.
Kārikā 57
वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य ।
पुरुषविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य ॥ ५७ ॥
vatsavivṛddhinimittaṁ kṣīrasya yathā pravṛttirajñasya ।
puruṣavimokṣanimittaṁ tathā pravṛttiḥ pradhānasya ॥ 57 ॥
Vatsa=calf; vivṛddhi=growth, nourishment; nimittaṁ=for the sake of; kṣīrasya=of the milk; yathā=just as; pravṛttiḥ=flow, action; ajñasya=insentient; puruṣa=Purusha; vimokṣa=liberation; nimittaṁ=for the sake of; tathā=in the same manner; pravṛttiḥ=action; pradhānasya=of mūla prakriti
Just as the production and flow of milk which is unintelligent, is for the nourishment of the calf, in the same manner, the action of Pradhana (Prakriti) is for the liberation of Purusha.
Kārikā 58
औत्सुक्यनिवृत्त्यर्थं यथा क्रियासु प्रवर्तते लोकः ।
पुरुषस्य विमोक्षार्थं प्रवर्तते तद्वदव्यक्तम् ॥ ५८ ॥
autsukyanivṛttyarthaṁ yathā kriyāsu pravartate lokaḥ ।
puruṣasya vimokṣārthaṁ pravartate tadvadavyaktam ॥ 58 ॥
Autsukya=desires; nivṛtti=fulfillment; arthaṁ=for the purpose of; yathā=just as; kriyāsu=in action; pravartate=are engaged in; lokaḥ=people; puruṣasya=of Purusha; vimokṣa=liberation; arthaṁ=for the purpose of; pravartate=engaged in; tadvat=in the same manner; avyaktam=unmanifest (Mūla Prakriti)
Just as people in the world engage in action to fulfill their desires, so also the unmanifest (Prakriti) engages in action to liberate the Purusha.
Kārikā 59
रङ्गस्य दर्शयित्वा निवर्तते नर्तकी यथा नृत्यात् ।
पुरुषस्य तथाऽऽत्मानं प्रकाश्य विनिवर्तते प्रकृतिः ॥ ५९ ॥
raṅgasya darśayitvā nivartate nartakī yathā nṛtyāt ।
puruṣasya tathā”tmānaṁ prakāśya vinivartate prakṛtiḥ ॥ 59 ॥
Raṅgasya=stage performance; darśayitvā=having exhibited; nivartate=withdraws; nartakī=dancer (female); yathā=just as; nṛtyāt=from dancing; puruṣasya=of the Purusha; tathā=in the same manner; ātmānam=(her)self; prakāśya=having exhibited; vinivartate=ceases to function; prakṛtiḥ=Prakriti
Just as a dancer, having exhibited her skills to the audience, concludes her dance, so also does Prakriti cease to function after having exhibited herself to Purusha.
Kārikā 60
नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः ।
गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति ॥ ६० ॥
nānāvidhairupāyairupakāriṇyanupakāriṇaḥ puṁsaḥ ।
guṇavatyaguṇasya satastasyārthamapārthakaṁ carati ॥ 60 ॥
nānāvidhaiḥ=manifold; upāyaiḥ=means; upakāriṇi=generous; anupakāriṇaḥ=of the ungrateful; puṁsaḥ=Purusha; guṇava ti=endowed with the three gunas; aguṇasya=of the one without gunas; sataḥ=on being; tasya=his; artham=purpose; apārthakaṁ=without benefit (for herself); carati=pursues
Prakriti, generous by nature, endowed with the three gunas, works through multiple means, to fulfill the purpose of ungrateful Purusha who is devoid of the three gunas, without any benefit for herself.
Kārikā 61
प्रकृतेः सुकुमारतरं न किञ्चिदस्तीति मे मतिर्भवति ।
या दृष्टास्मीति पुनर्न दर्शनमुपैति पुरुषस्य ॥ ६१ ॥
prakṛteḥ sukumārataraṁ na kiñcidastīti me matirbhavati ।
yā dṛṣṭāsmīti punarna darśanamupaiti puruṣasya ॥ 61 ॥
prakṛteḥ=(compared to) Prakriti; sukumārataraṁ=more modest; na=not; kiñcit=anything; asti=is; iti=thus; me=my; matiḥ=opinion; bhavati=is; yā=who; dṛṣṭāsmī=I have been seen: iti=thus; punaḥ=again; na=not; darśanam=show (herself); upaiti=offers, presents; puruṣasya=to the Purusha
In my opinion, nothing is more modest than Prakriti who, on knowing that “I have been seen”, does not show herself again to Purusha.
Kārikā 62
तस्मान्न बध्यते नापि मुच्यते नापि संसरति कश्चित् ।
संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ ६२ ॥
tasmānna badhyate nāpi mucyate nāpi saṁsarati kaścit ।
saṁsarati badhyate mucyate ca nānāśrayā prakṛtiḥ ॥ 62 ॥
Tasmāt=thus; na=not (neither); badhyate=bound; nāpi=nor; mucyate=released; nāpi=nor; saṁsarati=transmigrates; kaścit=someone; saṁsarati=transmigrates; badhyate=bound; mucyate=released; ca=and; nānā=multiple; āśrayā=support; prakṛtiḥ= Prakriti
Thus, Purusha is never bound, never released nor does it go through transmigration. Prakriti, on the other hand, being the support for the entire creation, goes through transmigration, is bound and is also released.
Kārikā 63
रूपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः ।
सैव च पुरुषार्थं प्रति विमोचयत्येकरूपेण ॥ ६३ ॥
rūpaiḥ saptabhireva tu badhnātyātmānam ātmanā prakṛtiḥ ।
saiva ca puruṣārthaṁ prati vimocayatyekarūpeṇa ॥ 63 ॥
Rūpaiḥ=by forms; saptabhiḥ=seven-fold; eva=alone; tu=indeed; badhnāti=binds; ātmānam=herself; ātmanā=by herself; prakṛtiḥ=Prakriti; sa=she; eva=alone; ca=and; puruṣārthaṁ=for the sake of Purusha; prati=towards; vimocayati=liberates; ekarūpeṇa=by means of one form
Prakriti binds herself by herself by means of the seven forms (seven dispositions of the buddhi). Again, she releases herself for the purpose of Purusha by means of one form (one of eight).
Kārikā 64
एवं तत्त्वाभ्यासान्नास्मि न मे नाहमित्यपरिशेषम् ।
अविपर्ययाद्विशुद्धं केवलमुत्पद्यते ज्ञानम् ॥ ६४ ॥
evaṁ tattvābhyāsānnāsmi na me nāhamityapariśeṣam ।
aviparyayādviśuddhaṁ kevalamutpadyate jñānam ॥ 64 ॥
evaṁ=thus; tattva=elements (25 tattvas); abhyāsāt=through study, practice; nāsmi=I am not; na=not; me=mine; na=not; aham=I; iti=thus; apariśeṣam=decisively; aviparyayāt=undisputed; viśuddhaṁ=pure; kevalam=alone, free; utpadyate=is obtained; jñānam=ultimate knowledge;
Thus, through the study of the tattvas (25 principles), the conclusive, pure, incontrovertible, the ultimate knowledge is obtained as per which one knows: “I am not”, “nothing is mine”, “not-I”.
Kārikā 65
तेन निवृत्तप्रसवामर्थवशात् सप्तरूपविनिवृत्ताम् ।
प्रकृतिं पश्यति पुरुषः प्रेक्षकवदवस्थितः स्वस्थः ॥ ६५ ॥
tena nivṛttaprasavāmarthavaśāt saptarūpavinivṛttām ।
prakṛtiṁ paśyati puruṣaḥ prekṣakavadavasthitaḥ svasthaḥ ॥ 65 ॥
Tena=by this (knowledge of the elements); nivṛtta=ceased; prasavām=productive; arthavaśāt=on fulfilment of objective; sapta=seven; rūpaforms; vinivṛttām=free of; prakṛtiṁ=Prakriti; paśyati=observes; puruṣaḥ=Purusha; prekṣakavat=as a spectator; avasthitaḥ=situated; svasthaḥ=at ease
With this knowledge (of the tattvas), Purusha, as a spectator, unmoved and at ease, watches Prakriti, who has ceased to be productive and has turned back from the seven forms, under the influence of the purpose of Purusha.
Kārikā 66
रङ्गस्थ इत्युपेक्षक एको दृष्टाहमित्युपरमत्येका ।
सति संयोगेऽपि तयोः प्रयोजनं नास्ति सर्गस्य ॥ ६६ ॥
raṅgastha ityupekṣaka eko dṛṣṭāhamityuparamatyekā ।
sati saṁyoge’pi tayoḥ prayojanaṁ nāsti sargasya ॥ 66 ॥
Raṅgastha=spectator at a stage play; iti=thus; upekṣakaḥ=indifferent; ekaḥ=one; dṛṣṭā=have been seen; aham=I; iti=thus; uparamati=ceases to act; ekā=one; sati=on being; saṁyoge=in close proximity; apāeven; tayoḥ=of the two; prayojanaṁ=purpose; na=not; asti=is; sargasya=creation
One (Purusha) is indifferent like a spectator in a stage play; the other (Prakriti), saying ”I have been seen”, ceases to act. Now, even though they may be in proximity with each other, there is no more motivation for creation.
Kārikā 67
सम्यग्ज्ञानाधिगमाद्धर्मादीनामकारणप्राप्तौ ।
तिष्ठति संस्कारवशाच्चक्रभ्रमणवद्धृतशरीरः ॥ ६७ ॥
samyagjñānādhigamāddharmādīnāmakāraṇaprāptau ।
tiṣṭhati saṁskāravaśāccakrabhramaṇavaddhṛtaśarīraḥ ॥ 67 ॥
Samyak=perfect; jñāna=knowledge; samyagjñāna=knowledge of the Self; adhigamāt=on attainment of; dharmādīnām=of dharma (virtue) etc.; akāraṇa=not being the cause; prāptau=on attaining; tiṣṭhati=stays; saṁskāra=past impressions; vaśāt=due to; cakra=(potter’s ) wheel; bhramaṇavat=just like the spinning of; dhṛta=invested with; śarīraḥ=body
On the attainment of true knowledge, virtue and the rest (the attributes of Buddhi) cease to function as the cause. However, Purusha continues to stay with the body on account of the samskaras, just like a potter’s wheel that continues to spin even after the potter has stopped the effort to turn the wheel.
Kārikā 68
प्राप्ते शरीरभेदे चरितार्थत्वात् प्रधानविनिवृत्तौ ।
ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमाप्नोति ॥ ६८ ॥
prāpte śarīrabhede caritārthatvāt pradhānavinivṛttau ।
aikāntikamātyantikamubhayaṁ kaivalyamāpnoti ॥ 68 ॥
prāpte=on attaining; śarīrabhede=on attaining separation from the body; caritārthatvāt=its purpose having been served; pradhāna=mūla Prakriti; vinivṛttau=having ceased to act; aikāntikam=absolute; ātyantikam=final; ubhayaṁ=both; kaivalyam=freedom; āpnoti=attains
When, in due course, Prakriti has ceased to act, Purusha, having attained separation from the body, its purpose having been fulfilled, attains final and absolute liberation.
Kārikā 69
पुरुषार्थज्ञानमिदं गुह्यं परमर्षिणा समाख्यातम् ।
स्थित्युत्पत्तिप्रलयाश्चिन्त्यन्ते यत्र भूतानाम् ॥ ६९ ॥
puruṣārthajñānamidaṁ guhyaṁ paramarṣiṇā samākhyātam ।
sthityutpattipralayāścintyante yatra bhūtānām ॥ 69 ॥
Puruṣārtha=for the sake of Purusha; jñānam=knowledge; idaṁ=this; guhyaṁ=secret; parama=great; ṛṣiṇā=by the sage; samākhyātam=has been presented; sthiti=sustenance; utpatti=creation; pralayāḥ=dissolutions; cintyante=are considered; yatra=wherein; bhūtānām=of the beings
This deep, secret knowledge, intended for the liberation of Purusha, wherein the sustenance, creation and dissolution of the beings are considered, has been presented by the great Rishi.
Kārikā 70
एतत् पवित्रमग्र्यं मुनिरासुरयेऽनुकम्पया प्रददौ ।
आसुरिरपि पञ्चशिखाय तेन बहुधाकृतं तन्त्रम् ॥ ७०॥
etat pavitramagryaṃ munirāsuraye’nukampayā pradadau ।
āsurirapi pañcaśikhāya tena bahudhākṛtaṃ tantram ॥ 70॥
Etat=this; pavitram=pure; agryaṃ=foremost; muniḥ=Sage (Kapila); āsuraye=for Asuri; anukampayā=out of compassion; pradadau=imparted; āsuriḥ=Asuri; api=too; pañcaśikhāya=to Panchshikā; tena=by him; bahudhākṛtaṃ=for many more; tantram=knowledge;
This knowledge which is foremost and pure was imparted by Sage Kapila to Asuri out of compassion, and by Asuri to Panchshikha who gave it to many more.
Kārikā 71
शिष्यपरम्परयागतमीश्वरकृष्णेन चैतदार्याभिः।
सङ्क्षिप्तमार्यमतिना सम्यग्विज्ञाय सिद्धान्तम् ॥ ७१॥
śiṣyaparamparayāgatamīśvarakṛṣṇena caitadāryābhiḥ।
saṅkṣiptamāryamatinā samyagvijñāya siddhāntam ॥ 71॥
Śiṣya=disciple; paramparayā=via a long tradition; āgatam=has been handed down; īśvarakṛṣṇena=by Ishwara Krishna; ca=and; etat=this; āryābhiḥ=in the meter called Aryā; saṅkṣiptam=condensed; āryamatinā=through sharp intellect; samyak=thoroughly; vijñāya=having understood; siddhāntam=the doctrine;
This doctrine, handed down via a long tradition of disciples to ishwara Krishna who, after understanding it thoroughly with his sharp intellect, has presented a condensed version set in the Arya meter.
Kārikā 72
सप्तत्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य षष्टितन्त्रस्य।
आख्यायिकाविरहिताः परवादविवर्जिताश्चाऽपि ॥ ७२॥
saptatyāṃ kila ye’rthāste’rthāḥ kṛtsnasya ṣaṣṭitantrasya ākhyāyikāvirahitāḥ paravādavivarjitāścā’pi॥ 72॥
saptatyāṃ=in the seventy (verses); kila=indeed; ye=those; arthāḥ=topics; te=those; arthāḥ=topics; kṛtsnasya=in totality; ṣaṣṭitantrasya=of the Shashti Tantra; Ākhyāyikā=stories; virahitāḥ=without; paravāda=refutation (of other doctrines); vivarjitāḥ=without; ca=and; api=too;
The topics discussed in the seventy verses are the same as those discussed in the Shashti Tantra (sixty topics) but without the illustrative stories and refutation of other doctrines.
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