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By subhash, on December 23rd, 2022 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.
By subhash, on December 23rd, 2022 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.
By subhash, on December 23rd, 2022 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.
This karika continues with the general theme of the Samkhya philosophy that Prakriti functions for the sake of providing experiences (bhoga) and finally liberation (apavarga) for the Purusha. It does that by utilizing a variety of means.
Different commentators have provided slightly different lists of what these means are.
As per Gaudapada, Prakriti does this by offering experiences:
- through births in divine, human and sub-human forms
- of pleasure, pain, and delusion through the three gunas of sattva, rajas and tamas
- through the objects of the senses like touch, sound etc.
Mishra does not offer any such list of these means. He states that Prakriti works like a faithful female servant in serving its master without expecting anything in return. He also uses the term ‘tapasvini’, a female ascetic for Prakriti.
Other commentators have listed the eight ‘bhavas’ or the attributes of the buddhi as the means – dharma (virtue), jñāna (wisdom), virāga (dispassion), aiśvaryam (lordliness) and their opposites. Of these, jñāna leads to liberation whereas the other seven provide worldly experiences.
The karika emphasizes that Prakriti is generous (upakāriṇi) by nature and does its work without expecting anything in return (apārthakaṁ) from Purusha. The attribute used for Purusha is ‘anupakārī’ meaning ungrateful which usually has a negative connotation. However, we have to realize that Purusha is without attributes and is free of the three gunas. It is present merely as an observer. All it offers is pure consciousness which, due to its proximity, Prakriti, itself being inert, is able to use for all its actions.
By subhash, on December 23rd, 2022 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.
Just like the previous karika, this karika also offers an analogy drawn from our day-to-day life to understand the role of Prakriti. A dancer, having completed her performance for the audience, withdraws to the back stage, not to be seen by the audience. In the same manner, prakriti, after having “shown” herself to Purusha, withdraws herself as there is no more reason for purusha to “see” her. In essence, the purusha, as an observer, has been watching the prakriti as she has offered both experience and liberation to Purusha. Prakriti has done that through the functioning of all the 23 elements. Once liberation, which is the realization that Purusha and Prakriti are separate, takes place, there is no more role to be played by Prakriti for this particular Purusha.
Patanjali, in the Yoga Sutras makes a similar statement in sutra 2.221:
Although it (Prakriti) becomes non-existent for him (Purusha) whose purpose has been fulfilled, it continues to exist for others (Purusha) on account of being common to all the Purushas. (sutra 2.22)
[Note 1] कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥ kr̥tārthaṁ prati naṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ॥2.22॥
Although it (Prakriti) becomes non-existent for him (Purusha) whose purpose has been fulfilled, it continues to exist for others (Purusha) on account of being common to all the Purushas. (sutra 2.22)
By subhash, on December 23rd, 2022 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 engage in action to fulfill their desires, so also the unmanifest (Prakriti) engages in action to liberate the Purusha.
This karika offers a simple analogy between common folk and Prakriti. Everyone has desires and they need to act to fulfill their desires. Once the desire is fulfilled, the action is no more necessary. In a similar manner, prakriti is engaged in action to fulfill its desire to offer liberation for the purusha. Once liberation is achieved, it ceases to act.
Gaudapada lays emphasis on the fact that when their desire is fulfilled, people desist from the activity that helped them fulfill their desire. Similarly, Prakriti, which is engaged in fulfilling the desire to liberate the Purusha, ceases from its activity once its two-fold purpose of providing experience (bhoga) and liberation (apavarga) for the Purusha is achieved.
Mishra offers no other thoughts besides paraphrasing the karika in slightly different words.
By subhash, on December 23rd, 2022 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.
In the previous karika, it was mentioned that the purpose of Prakriti, with all its elements, is the liberation of each Purusha. A question may arise, “how can Prakriti which is inert (has no consciousness) liberate the purusha?”. The present karika offers an answer to that question.
The karika gives the example of milk which, even though unintelligent, flows naturally for the nourishment of the calf.
Commentators have provided different interpretations for the term “flow of milk” in the karika.
Gaudapada: Grass, water etc. consumed by a cow get converted to milk which flows for the nourishment of the calf. Once the calf is grown, the production of milk automatically stops. In the same manner, the non-intelligent prakriti also functions for the liberation of each purusha. It is not clear as to whether the cow is being considered as non-intelligent or the milk.
Mishra: Just as the non-intelligent milk naturally flows for the nourishment of the calf, the non-intelligent Prakriti also functions for the liberation of the Purusha.
The word “ajna” used in the karika usually means “one who does not know or is ignorant”. In the context of this karika, as applied to milk, this word has been taken to mean “non-intelligent or devoid of consciousness”.
By subhash, on December 20th, 2022 इत्येष प्रकृतिकृतः महदादिविशेषभूतपर्यन्तः ।
प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ॥ ५६ ॥
ityeṣa prakṛtikṛtaḥ mahadādiviśeṣabhūtaparyantaḥ ।
pratipuruṣavimokṣārthaṁ svārtha iva parārtha ārambhaḥ ॥ 56 ॥
Ityeṣaḥ=iti+eṣaḥ= this (evolution – what has been described thus far); prakṛti=mūla prakriti; kṛtaḥ=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. Its purpose is the liberation of each Purusha. This is done in the interest of another appearing as if in its own interest.
mahadādiviśeṣabhūtaparyantaḥ: Starting with Mahat (intellect), all the way down to the five gross elements. It represents all the 23 elements of evolution – intellect, ego, mind, five organs of sense perception, five organs of action, five subtle sense perceptions, and five gross elements.
ārambhaḥ (undertaking/creation): most commentators have taken this word to mean this entire creation.
The karika emphasizes that this evolution is the creation of Prakriti. Many commentators take it to mean that the karika is denying any involvement by God, or Brahman etc., which according to other systems of philosophy, like Nyaya, Vedanta etc., are responsible for this creation.
The karika also highlights that the purpose of this creation is for the sake of liberation of each Purusha. In the Yoga Sutras, Patanjali also makes a similar statement in sutra 2.211:
“The seen (prakriti) exists only for the sake of the Seer (Purusha).” (Sutra 2.21
Even though the purpose is to server the “other” (Purusha), it appears as though Prakriti is doing it to serve her own purpose. It is not clear what her “own” purpose is except possibly to feel “free” and not have to do anything with the Purusha that has been liberated.
[Note 1] तदर्थ एव दृश्यस्यात्मा॥२१॥ tadartha eva dr̥śyasya-ātmā ॥21॥
The seen (prakriti) exists only for the sake of the Seer (Purusha).
By subhash, on December 20th, 2022 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.
The word “tatra (therein)” refers to the three worlds mentioned in the previous two sutras – higher (divine), middle (human), and the lower (animal etc.) worlds. Purusha, which is pure consciousness (chetanā), not realizing its true identity as being separate from Prakriti, gets identified with the buddhi (intellect). As such, the suffering caused by old age and death is also experienced by Purusha.
The word “liṅgasyāvinivṛtteḥ” can be interpreted in two different ways:
- liṅgasya +āvinivṛtteḥ: suffering continues until Purusha is released from the subtle body.
- liṅgasya+avinivṛtteḥ: suffering continues because Purusha is not released from the subtle body.
Mishra uses the first interpretation in his main discussion. However, as a footnote, he mentions the second one as an alternative interpretation.
Gaudapada goes with the first interpretation only. He also makes the statement that the suffering is experienced by Purusha alone and not by Prakriti or any of its evolutes like buddhi etc. This seems to contradict our normal understanding that all experiences are happening at the level of buddhi etc. Purusha experiences suffering etc. only because, due to ignorance, he does not know his true identity and remains identified with the buddhi.
The last part of the second line reiterates that as a result of Purusha not being liberated from its bondage with Prakriti, suffering in life is natural. This is similar to what Patanjali states in the yoga sutras (sutra 2.151):
“To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the constant conflict among the three gunas and the vrittis, which control the mind.”
This sutra esentially is the very essence of Samkhya philosophy, emphasizing that the path to final liberation (called Kaivalya) is the realization of separation of Purusha and Prakriti.
Note 1: (sutra 2.15)
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥ pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr̥tti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ॥15॥
By subhash, on December 20th, 2022 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 in the middle regions. Such is the creation from Brahmā etc. to a blade of grass.
Gaudapada takes the higher regions to be the same as the eight regions belonging to celestial beings mentioned in the previous karika. Mishra, on the other hand, lists the six heavenly regions as those that are listed as the “lokas” in classical Indian literature – Bhuvah, Svah, Mahah, Janah, Tapah and Satya or Brahma Loka. In these lokas the beings do not have a physical body. All these regions have a dominance of Sattva Guna. Dominance implies that the other two gunas – rajas and tamas are also present to some extent.
The lower regions belonging to cattle, reptiles etc. (mentioned in the previous karika) have a dominance of tamas guna. Again, there is some presence of sattva and rajas gunas also.
In the middle region where humans reside, the rajas guna is dominant. Again, sattva and tamas are also present to some degree. It is the rajas guna that is the cause of suffering experienced by the humans.
The final part of the karika states that this creation extends from the highest divine beings like Brahma (dominated by sattva guna), all the way down to a blade of grass (dominated by tamas guna).
By subhash, on December 19th, 2022 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.
This karika discusses the material creation (bhautika sarga) as consisting of celestial beings (daiva), humans (mānuṣaḥ) and animal species (tairyak, literally horizontal). As always, the karika only provides the total number in each category. It is left to the commentators to list the members in each category.
Of the celestial forms, there is a minor difference in the lists provided by G and VM: Brahma, Prajapati, Saumya (VM: pitra), Indra, Gandharva, Yaksha, Rakshasa, and Pishacha. These are known to be different classes of divine beings representing different qualities and attributes.
The five types of animal species are: cattle, horses etc. (pashu), wild beasts like tigers, elephants etc. (mriga), birds (pakshi), reptiles (sarisripa), and immovable objects (like trees etc.) (sthavara).
Humans represent only one category.
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