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By subhash, on May 16th, 2022 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.
In SK-1, the futility of “obvious and visible” means to end suffering was mentioned. In continuation of a similar argument, some others may say, “the Vedas provide rituals to be performed that can give us our desired results, including going to heaven.” In heaven, there is no pain or suffering. The devatas (gods) who live in heaven have attained immortality after drinking the Soma juice.
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By subhash, on May 8th, 2022 Before we get into discussing the verses from the Samkhya Karika, I am presenting below two verses: The first one is from the Shvetashvatar Upanishad indicating that the concepts of Samkhya are ancient and were known to the sages of the Upanishads.
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.
Samkhya Karika (SK) 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.”
The first karika starts out by saying that we are constantly attacked by three types of suffering. IK does not mention what the three categories are. However, every commentator agrees that the reference here is to the following three kinds of suffering:
- Ādhyātmika (internal)
- Physical – At the physical level, suffering can be caused by physical injury, fever, or any ailment or disease. Most commentators point to Ayurveda where it is stated that disease is caused by the imbalance of the three doshas – vata, pitta, kapha;
- Mental – separation from loved one; inability to get rid of objects of dislike; six enemies of the mind (shad-ripu) – lust (kāma), anger (krodha), greed (lobha), infatuation (moha), arrogance (mada), jealousy (mātsarya); fear; grief etc.
- Ādhibhautika (external) – caused by man, beast, birds, reptiles, plants and other inanimate objects. In the ancient text, Vāyu Purāna, the following classification is given for all living beings:
- Udbhija (उद्भिज): Sprouting – trees, plants etc.
- Jarāyuja (जरायुज) creatures born of wombs – viviparous beings – mammals (humans, animals etc.)
- Svedaja (स्वेदज). born of sweat or moisture, Ants, worms, etc.
- Aṇḍaja (अण्डज) oviparous – born out of eggs – Birds, Fish etc.
- ādhidaivika (divine) – cyclone, tsunami, earthquake, fire, plague, flood, famine etc.
As we see suffering all around us, there is a natural desire to enquire into the means of eliminating this suffering. Some might say, “why go through such protracted enquiry when obvious, visible means of eliminating suffering are available?” What are some of these means?
- Ayurveda (medicine, in general) offers solutions for physical pain
- Mental pain can be removed by objects of enjoyment – opposite sex, pleasing drinks/food, cosmetics, ornaments etc.
- Other forms of suffering can also be overcome by various obvious means.
To those offering these visible, obvious means, Samkhya says a categorical “NO” because these means do not offer a remedy that is certain (aikānta) and permanent (ātyantataḥ). We all know that medicines etc. provide only temporary relief from ailment and disease as these cannot be uprooted permanently from their roots. Hence there is a need for enquiry into other means which can remove suffering completely and forever.
By subhash, on May 3rd, 2022
By subhash, on November 21st, 2017 पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति॥३४॥
puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ॥34॥
puruṣa-artha=aim of the Purusha; śūnyānāṁ=devoid of; guṇānāṁ=of the three gunas; pratiprasavaḥ=re-absorption; re-mergence; kaivalyaṁ=final liberation; svarūpa=in real or own nature; pratiṣṭhā=establishment; vā=or; citiśaktiriti=of the power of pure consciousness॥34॥
AUDIO:
Aranya
The State Of The Self In Itself Or Liberation Is Realised When The Gunas (Having Provided For The Experience And Liberation Of Purusa) Are Without Any Objective To Fulfill And Disappear Into Their Causal Substance. In Other Words, It Is Absolute Consciousness Established In Its Own Self.
Taimni
Kaivalya is the state (of Enlightenment) following re-mergence of the Gunas because of their becoming devoid of the object of the Purusa. In this state the Purusa is established in his Real nature which is pure Consciousness.
Sw. Satchidananda
Thus, the supreme state of Independence manifests while t he guṇas reabsorb themselves into Prakṛti, having no more purpose to serve the Puruṣa. Or [to look from another angle] the power of pure consciousness settles in its own pure nature.
Bryant
Ultimate liberation is when the gunas, devoid of any purpose for the purusha, return to their original [latent] state; in other words, when the power of consciousness is situated in its own essential nature.
By subhash, on November 21st, 2017 क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३३॥
kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ॥33॥
kṣaṇa=moments; pratiyogī=corresponding; pariṇāma=transformation; aparānta=at the end; nirgrāhyaḥ=entirely apprehensible; kramaḥ=process, succession॥33॥
Aranya
What Belongs To The Moments And Is Indicated By The Completion Of A Particular Mutation Is Sequence.
Taimni
The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah.
Sw. Satchidananda
The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.
Bryant
The progression [of any object through time] corresponds to a [series of] moments. It is perceivable at the final [moment] of change.
Discussion
The word “krama” (sequence) was introduced by Patanjali in the previous sutra (sutra 3.32). That sutra states that “on attainment of Dharma-megha samadhi the sequence of mutations of the three gunas comes to an end”. In the current sutra (sutra 3.33) he introduces another term, “kshana” (the smallest moment in time). The current sutra states that even though every thing in the material world is going through constant change, from one moment to the next, it becomes perceivable only when a major and final mutation is observed. Vyasa gives the example of a new shirt which although is getting old every moment, the fact that it is old is observed only when just by touching it, it begins to disintegrate. Similar transformation/mutation can be seen in clay becoming a pot, a pot breaking into pieces, the pieces becoming powder and the powder finally again becoming clay. Another example of how momentary changes are unnoticeable is the familiar case of a film seen on a screen which is being run through a movie projector. Even though discrete images are being fed to the projector, what we see on the screen seems continuous. That is because the speed at which the images are progressing is too fast for the eyes to perceive.
In the case of a yogi on a spiritual path, the buddhi (intellect) goes through constant mutations in the form of raga (likes), dvesha (dislikes) etc. However, a final mutation in the form of self-realization is achieved when a person attains the state of Kaivalya. At that time, the yogi has no concept of time since there is no mutation going on in the mind from one moment to the next.
Thus, material reality is constantly going through change. Constant change may be noticed even in entities that are considered eternal. Vyasa states that there are two kinds of eternality – immutable (kutastha nityata) and mutable (parinami nityata). Of these, Purusha belongs to the first category and the gunas belong to the second category. Even though the evolutes of the gunas like the intellect, mind etc. go through constant change, the essence of the gunas in the form of sattva, rajas and tamas stays the same. Hence the essence of Purusha and the gunas are both considered eternal. Even though
By subhash, on November 21st, 2017 ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्॥३२॥
tataḥ kr̥tārthānaṁ pariṇāma-krama-samāptir-guṇānām ॥32॥
tataḥ=by that; kr̥tārthānaṁ=having fulfilled their object; pariṇāma=of the changes; krama=process; samāptih=the end; guṇānām=of the three gunas॥32॥
Aranya
After The Emergence Of That (Virtue-Pouring Cloud) The Gunas Having Fulfilled Their Purpose, The Sequence Of Their Mutation Ceases.
Taimni
The three Gunas having fulfilled their object, the process of change (in the Gunas) comes to an end.
Sw. Satchidananda
Then the guṇas terminate their sequence of transformations because they have fulfilled their purpose.
Bryant
As a result, there is a cessation of the ongoing permutations of the gunas, their purpose now fulfilled.
Discussion
In sutra 2.18 we were told that the purpose of Prakriti is twofold – to provide worldly experience to the Purusha and to help Purusha attain liberation. On the attainment of Dharma-megha samadhi, these two objectives have been fulfilled. Kleshas (afflictions) and karma have been eliminated (sutra 4.30). We have seen before that the Prakriti has the three gunas – sattva, rajas and tamas – as its constituents. It is the constant mutations and changes in the dominance of one guna over the other two that causes all the experiences. Once the final purpose, that of liberation (kaivalya as a result of dharma-megha samadhi) has been attained, the gunas have no more function to perform. They settle down in a state of perfect equilibrium.
By subhash, on November 21st, 2017 तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्॥३१॥
tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ॥31॥
tadā=then; sarva=all; āvaraṇa=that which covers up, veils; mala=impurities; apetasya=devoid of, from which is removed; jñānasya=of knowledge; ānantyāt=because of the infinity of; jñeyam=knowable; alpam=little ॥31॥
Aranya
Then On Account Of The Infinitude Of Knowledge, Freed From The Cover Of All Impurities, The Knowables Appear As Few.
Taimni
Then, in consequence of the removel of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment).
Sw. Satchidananda
Then all the coverings and impurities of knowledge are totally removed. Because of the infinity of this knowledge, what remains to be known is almost nothing.
Bryant
At this point, because of the unlimited nature of knowledge when all impurities have been removed from it, that which remains to be known is little.
Discussion
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By subhash, on November 21st, 2017 ततः क्लेशकर्मनिवृत्तिः॥३०॥
tataḥ kleśa-karma-nivr̥ttiḥ ॥30॥
tataḥ=from there; kleśa=afflictions; karma=karma – actions and reactions; nivr̥ttiḥ=cessation, freedom from॥30॥
Aranya
From That Afflictions And Actions Cease.
Taimni
Then follows freedom from Klesas and Karmas.
Sw. Satchidananda
From that samādhi all afflictions and karmas cease.
Bryant
From this comes the cessation of the kleshas [impediments to yoga] and karma.
Discussion
On the attainment of dharma-megha samadhi, the five kleshas listed in sutra 2.3 – avidya (ignorance), asmita (egoism), raga (likes), dvesha (dislikes), and abhinivesha (fear of death) – are destroyed. Moreover, the three kinds of karmas mentioned in sutra 4.7 – shukla (white), krishna (black) and mixed – are also destroyed. As we know klesha and karma act like cause and effect. The sequence of life and death called “samsara” is a result of these karmas which are stored in the karmashaya (the storehouse of karmas). Once these are removed, the yogi lives the life as a “jivanmukta” or liberated while still living. Although the yogi does not incur any fresh karma, he still has to go through the “prarabdha karma” which is the karma allocated at birth for this life span.
By subhash, on November 20th, 2017 प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥
prasaṁkhyāne-‘py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ ॥29॥
prasaṁkhyāne=in the knowledge of the meditative wisdom; api=even; akusīdasya=of one who has no interest; sarvathā=in every way; vivekakhyāteḥ=discrimination leading to awareness of Reality; dharma-meghaH=showering the dharma; samādhiḥ=state of meditative absorption॥29॥
Aranya
When One Becomes Disintereested Even In Omniscience One Attains Perpetual Discriminative Enlightenment From Which Ensues The Concentration Known As Dharmamegha (Virtue-Pouring Cloud).
Taimni
In the case of one, who is able to maintain a constant state of Vairagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samadhi.
Sw. Satchidananda
One who, due to his or her perfect discrimination, is totally disinterested even in the highest rewards, remains in the constant discriminative discernment, which is called dharmamegha (cloud of dharma) samādhi. [Note: The meaning of dharma includes virtue, justice, law, duty, morality, religion, religious merit and steadfast decree.]
Bryant
For one who has no interest even in [the fruits] of meditative wisdom on account of the highest degree of discriminative insight, the samadhi called dharma-megha, cloud of virtue, ensues.
Discussion
कुसीद (kuseeda) is one who collects interest every month on an investment or money loaned out. अ-कुसीद (a-kuseeda) is one who has no interest in gaining anything more from his investment. Such a person has attained the highest state of vairagya (non-attachment)
प्रसङ्ख्यान (prasamkhyana) is the state of viveka-khyati, the highest understanding of the distinction between buddhi and the soul. “Prasamkhyane akuseedasya” is about the person who has lost interest even in the siddhis that my result from the state of prasamkhyana (viveka-khyati or discriminatory wisdom). Such a person is then situated in an unbroken state of viveka-khyati. That state has been given the name of “dharma-megha” samadhi in this sutra. It is the highest state of “samprajnata samadhi” (sutra 1.17). From here it is easy to transition into the ultimate samadhi called “asamprjnata” samadhi (sutra 1.18).
By subhash, on November 20th, 2017 हानमेषां क्लेशवदुक्तम्॥२८॥
hānam-eṣāṁ kleśavad-uktam ॥28॥
hānam=removal; eṣāṁ=of these; kleśavat=like that of the kleshas of afflictions; uktam=has been described (earlier)॥28॥
Aranya
It Has Been Said That Their Removal (i.e. Of Fluctuations) Follows The Same Process As The Removal Of Afflictions.
Taimni
Their removal like that of Klesas, as has been described.
Sw. Satchidananda
They can be removed, as in the case of the obstacles explained before. [See Book Two, sūtras 1, 2, 10, 11 and 26.]
Bryant
The removal [of these previous samskaras] is said to be like [the removal] of the klesha afflictions.
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