365bet娱乐

[Full title: Translation excerpts of the Svacchanda-tantra: Chapter 12, verses 1-83a; pages 1-35]

[1] Let the lord Svacchandah, radiating perfections identical to himself, in his own self, [which is] the radiance efflorescing [as] the various artificially constructed planes [of the universe] through his own impulse, triumph. [While] repeating what was stated for the sake of a [transitional] connection between the books, through her desire to know the perfections of the planes, the blessed goddess said: The emanation, maintenance, and reabsorption of the planes has been related by you, and the cause of the production of the universe; Of the universe (jagat), i.e., [of the universe that] has the form of planes, elements, kinds of existents, worlds, etc., the cause (hetuh), i.e., the supreme cause (paramakaranam), [which is] the supreme Shiva. And this, e./1/ by your grace has been heard by me. By grace, [should be understood] as [explained] previously. [2] But now, Relate the knowledge of the planes, how in them there might be a perfection. Knowledge (vijnanam), i.e., realization (saksatkarah) by concentration (dharana), etc.; [how] in them [there might be (bhavet) a perfection (siddhih)], i.e., how the [different kinds of] perfection having these [planes] as [there respective] sphere (visaya-) [of manifestation] should be (syad) [attained]. In order to relate this, blessed bhairava said: From earth to Shiva, I [will now] tell, in summary,/2/ How in the body, and how in the exterior, [each plane] is established [for the sake of perfections]; in summary, i.e., in brief; but the extended [description] will come further on at the [description of the different kinds of] concentration.

436 Therein, hear how earth, in a hard form, is established in the body. How, i.e., under what form, viz., flesh, etc.. He states that: In flesh, in bone, in connective tissue, hair, and nails, /3/ [3] in marrow and intestines, earth, abounding with the five properties (gunah), should be known to be. And this he will clarify further on. In phlegm, blood, undisgested food, urine, and in chyle, sweat, and muscle fat, /4/ and in semen, and, in fact, in the collection, water, having four properties, is established. In fact (eva), i.e., in the body; chyle (rasah), i.e., the first element (dhatuh), supportive of the body, produced from the digestion of food and drink; collection (samgrahah), i.e., the conglomerate (samslesah), of earth, etc., digested under the form of flesh, etc. In cooking, in burning, and, in fire, in heat, established;/5/ [The meaning is:] the [element] fire (tejah), is established: [in cooking (pacanam), i.e.,] [as] the cause of the digesting (pakah) of food, etc.; [and is established in burning (dahanam), i.e.,] for the burning which consists of the generating of bile (mahaksarah); [in fire (tejah), i.e.,] for valor and brilliance; [in heat (usma), i.e.,] for [making the body] something perceptible (upalabhya-) [i.e., a visible color-form], [for] sweat (usma), and prosperity; (ca), i.e., in the body. Thus, O Goddess, fire, [which has] a triple characteristic, is established in illumination. In illumination (prakasah), i.e., for displaying objects by means of the rays of the eye; [4] [triple characteristic (trilaksanam), i.e.,] whose three qualities are [visible] color-form (rupam), touch, and sound; and by means of the invisible fruition (adrstam), [fire, having] limited color-form and touch is manifest in the body, The wind, having the qualities of exhaling, inhaling,

437 touching, and distribution;/6/ for discharge of urine and elimination, for the entering of food and drink; Touching (sparsanam), i.e., grasping by external and internal touch; distribution (vyuhah), i.e., arrangement; discharge (uccarah), i.e., the processing of impurities; elimination (visargah), i.e., expulsion. Thus, in this fashion, the wind, established with these, in the body, should be known having a double characteristic. /7/ With these, i.e., with [these] functions [the wind] is secondarily characterized (upalaksitah); [having a double characteristic, i.e.,] that for which there are the two, i.e., sound and touch, as the characteristic, i.e., cause of knowledge, has a double characteristic (dvilaksanah), i.e., has a double property (dvigunah). I tell how the ether, having a single property, is established; [Having a single property, i.e.,] of which there is one property, viz., sound. Therein, [in regard to these properties: first, for sound,] earth has the form of khatakhata; water has the condition of chalachala; fire has the form of dhagadhaga; wind has the nature of sukasuka; ether [5] has the sound which is called echo; [second, for touch,] earth also has touch, not produced by cooking, not hot and not cold; water has a cold [touch]; fire has a hot [touch]; wind has a not hot and not cold [touch], not produced by cooking; [third, for color-form] earth has various [visible] color-forms, white, etc.; water is white; fire glowing; [fourth, for taste,] earth has a sixfold taste, sweet, etc.; water has a sweet [taste]; but [for the fifth, odor] only earth has odor, which has the form of fragrance. With these specific properties, in the body, the elements, earth, etc., are to be characterized. He clarifies what was stated [just before,] how [ether] is established [in the body]: [ether] should be known, [as] consisting of pores (susiram), [and as] having the characteristic of the ninefold

438 aperture./8/ [Having the characteristic of the ninefold aperture, i.e.,] whose characteristic is the nine apertures (chidrani), i.e., doors (dvarani), located in the aperture of Brahma, the eye, the ear, the nose, the mouth, the nipple, the navel, the penis, and the anus. In this fashion, characterized by the ninefold aperture, [This ether] having the property consisting of sound, has been told to you, O Lady of Noble Observance. Thus, after having illustrated the set of five elements in the body, [and] after having elucidated their appropriators and their illuminators, viz., the organs of action (karmendriyani) and the organs of perception (buddhindriyani), [along with the] intellect (buddhih), and perceptual organ (manah), [6] he will [then] discuss the sensory media (tanmatrani), [which are] the nonspecific (avisesa-) forms of [the property of] color-form, etc., [and which are] to be inferred by means of the perception (pratiti-) of the elemental color-form, etc., [mediated] though the instrument of the [acting] organ. Therein, first, Speech (vag), the organ, speaks (vadet) speech (vani); and that speech is fourfold: /9/ Samskrta, Prakrti, Apabhrasta, Anunasika. Samskrta had its meaning stated by the honourable Bhartrharih: "Samskrta, namely, is the divine speech interpreted by the great seers." Prakrti [is the speech] come about by the process of the elision of vowels, alteration, etc., of [speech] which has been the base (prakrtih); [about] which they say: "The pattern of Prakrta [speech] is threefold: identical to that (tatsamah) of Sanskrit, derived from that (tadbhavah), and regional (desi)." Apabrasta are the various regional languages; Anunasika ["nasalized, "] i.e., [speech] conforming [ anugata from Anu-, ] to the nose [ nasika from -nasika, ] i.e., having the form of syllables which are being sung, adorned with melodic embellishments (varnah), thematic parts (angam), and measures (mitih).

439 Cutting, splitting, giving, piercing, constructing,/10/ grasping, and conquest; all are located in the organ of the hand. [7] Cutting, i.e., of ropes, etc.; splitting ( bhedah for bhedanam,] i.e., made by arrows, etc., and directed to a target; conquest (vijayah), i.e., battle; [and note] the optional reading victory (vijayi). Even, depressed, and elevated; clay, thorny, and sandy;/11/ mud, water, and the inaccessible; highway, tower, and mountain; [all] are traversed in the coming and going to another place, by the organ of the foot. /12/ 1.e., the cause of the coming and going to another place, i.e., the places that are even, depressed, etc., by the organ of the foot, are traversed. In expulsion and in farting, the anus (payuh) is always active. Expulsion (utsargah), i.e., the liberation of wastes; farting (parditam), i.e., the reprehensible sound [made by] the aperture of the anus (gudah). And the penis, maker of bliss, pursuer of accessible and inaccessible./13/ On account of being the maker of bliss, its nature is pursuing, everywhere both the licit and prohibited, etc.; for that very reason, restriction of its [activity] is made in the scriptures. [8] Thus, in this fashion, These organs of action operate thus in works; And just as such as these [described above], so the organs of perception, O Queen of the Gods, move through contact with the intellect. /14/ Of the intellect (buddhih), i.e., of knowledge; contact (yogah), i.e., [there is a] relation (sambandhah) in regard to that, i.e., [they] move (vartante), i.e., they operate (pravartante) for the sake of that [knowledge.]

440 Therein, preceded by a description, in full, of the types of objects called sound, he [will] state that the organ of hearing is an effective means of obtaining that [sound]: Sadjah, Rsabhah, Gandharah, Madhyamah, Pancamah, O Dear One, Dhaivatah, and Nisadhah, are called the seven notes (svarah);/15/ Gandharah, Madhyamah, Sadjah, are the three basic scales (gramah), O Parvatih; In this fashion, the seven notes, the three basic scales, the twenty-one secondary scales (murchana),/16/ [9] the forty-nine tertiary scales (tanah); this is the sphere of the gods. Thus, in this fashion, These subtle sounds are said by tradition to be located in the animate and inanimate [worlds]./17/ [Subtle sounds, i.e.,] they have the form only of subtle vibration (dhvanih), and for that reason are located as sheer vibration, under the form of sounding (ravah), everywhere, in the animate and inanimate [world]. Next, I will proclaim the gross [sounds]; learn them, accordingly, from me: [that] produced by the bheri [drum], the patahah [drum], and the conch; [that] produced by the mrdangah [drum], and the panavah [drum];/18/ the sound of the flute (venuh) and of the gomukham; the mardalah [drum], 1 the dardurah, the resonance (dhvanih); the varied string instruments, and those hand instruments;/19/ [that] produced by contact and separation; [that] produced by sticks, stones, and water; [10] [human speech, such as] 1 Conjecturably read mardalah for mandalah.

441 Apabhramsah, Anunasikyah, Samskrtah, Prakrtah, [and animal] sounds (ravah)./20/ Produced by contact, i.e., produced by the hands with hudukkah, but produced [by separation (viyogah), i.e.,] by division (vibhagah), i.e., produced by the separating (vislesah) of leaves, etc.. Thus, in this fashion [sounds], Located in the seven tones, both distinct and indistinct, both stated and not stated, one grasps through contact with the organ of hearing. /21/ [The meanng is:] the person grasps through the ear all that has the form of sound, consisting of musical instruments, Samskrtah [speech], etc., specifically located in the vibration consisting of the seven tones. And thus, This sound is the object-range of that by which the individual cognizes. This, i.e., all the sound having the form previously discussed, is the object-range (visayah) of that, i.e., of the organ of hearing; [and, if one should ask:] what [organ] is that [he says it is that] by which the individual (pudgalah), i.e., the person (puman) cognizes (budyeta), i.e., knows (janiyat); and likewise, further on [for the other organs], the [same] connection should be made [with the cognizing person.] [11] Soft, hard, rough, cold,/22/ warm, slippery, clay, mud, sandy, arrow; spear, sword, bell, etc., hitting, cutting;/23/ these the organ of the skin, touching, knows. The meaning is: being touching, it knows, i.e., knows through touching. Thus, in this fashion, Next, This touch is the object-range of that, by which the person cognizes./24/

442 Hear from me the objects (karmani) of the organ of the eye being discussed: white, red, yellow, black, green, gray,/25/ [12] light brown, brown, dark brown, [and] also others, by specification; [Others, i.e.,] color-forms (rupani). Similarly, man, woman, domestic animal, wild animal; light, immobile, mobile;/26/ Thus, in this fashion, [those] differentiated by color and shape, the eye sees everywhere. Color, i.e., white, etc.; shape (akrtih), i.e., collocation; [those] distinguised by these two, i.e., characterized by these two, i.e., objects, the eye sees. [And in that construction] the agency of that [eye] is used metonymically. Thus, likewise, The object-range of that by which the self (atma) cognizes is called color-form. /27/ Sweet, sour, salty, acrid, pungent, astringent, mixed, and pleasant; [such] taste the tongue knows. [13] In this fashion, This taste is object-range of that by which the person cognizes. A fragrant celestial odor, and a foul odor, in various ways,/29/ the nose smells both in front. The nose, i.e., the agent, smells both located in front. And therefore, of that, this Is the object-range called odor, by which that subject knows, deluded by ego./30/ In the body, etc., on account of the supposition of being bound, it knows objects as different [from itself]. And this should be construed with the preceding. In volition, and in conception, and in the tenfold senses, it flows, the unrepulsed doubt, unconquerable, for all the

443 embodied ones;/31/ [14] this is called the mind, the right and wrong binder. In regard to the object-range of the organs of perception and of action, [the mind is] volition (samkalpah), which [consists of resolutions, such as] this should be acquired, this I should perform; [and it is] conception (vikalpah), which concepts of judgements [such as] this is such; [and] herein [in the ten senses] it flows (dhavati), i.e., in whatever way [they act] it acts (pravartate), and for that very reason, this [mind] is unrepulsed doubt, i.e., everywhere is associated with doubt, [and is] what [is unconquerable for all embodied ones, i.e.,] not able to be conquered by anyone without knowledge; [and the right and wrong binder (dharmadharmanibandhakah), i.e., [it] binds with right. and wrong, [and so is the] binder with these, i.e., makes [one have] contact with them. Then, in order to illustrate the location of the sensory media (tanmatrani) in the body, in accordance with production of the color-form, etc., [which are] the effect of the [appropriate] perceptual organ, he says: I will discuss the own form nature of the sensory media, according to purpose./32/ Purpose (arthahh), i.e., goal; i.e., [according to purpose (arthatah), i.e.,] in accordance with that; of the sensory media, [I will discuss their own form nature (svarupadharmah), i.e.,] I [now] discuss [their] nature (dharmah), i.e., essence (svabhavah), [which is] their own form (svarupam), i.e., the form [which is] location [of the organs] in a basis (asrayah), restricted (niyata-) [according to] what is is taken in (upagata-). Therein, The sensory media of odor smells odor by the tip of the nose; [15] the sensory media of taste grasps taste collected with the tongue;/33/ the sensory media of form grasps form brought with the eye; the sensory media of touch grasps touch brought with the

444 skin;/34/ and the sensory media of sound grasps sound with the ear. The agent, the sensory media of odor, etc., [that is] produced through the invisible fruition (adrstam), [and that is] located in [respectively,] the field of the nose, etc., [which field is] the basis of the sensory organs, [respectively,] of smelling, etc., [which organ, in turn, is] the means of realizing, [respectively,] the perception of odor, etc., [smells, i.e.,] grasps the [respective] property of odor, etc., only through that [respective sense organ of] smelling, etc.; [this is] the [correct] construing [of these verses]. And herein, this is [their] purport: although the [perceptive] organs are pervaders on account of being related to the ego, only when [they have] a clearly manifest location in the field of the nose, etc., restricted in location by the sensory media of odor, etc., [is there] then apprehension (upalabdhih), of odor, etc., [which is] restricted by the sensory media of odor, [etc.,] to the activity (vrttih) produced [by the particular restricted organ of perception]. [In other words there is,] for the [perceptive] organs, ego-relatedness which is colored by the restricted sensory media; otherwise, as in the Samkhya [view, if there were] solely ego-relatedness, [16] a connection to a restricted object would not possible; or as in the [view of the] Naiyayikah, on the other hand, [if there were] only element relatedness (bhautikatvam) [of the perceptive organs] there would not be the reception of a perception by the ego. He summarizes this: This is the subtle nature of the sensory media, through being the primary forms of the elements./35/ [The meaning is:] only since the sensory media are the primary forms (prakrtayah) of the elements, is there then the apprehension of the property of odor, etc., located in the [respective] element of earth, etc., [by means of] the instrument [which is] the respective organ [of perception], supervised by the respective sensory media. [In other words,] of the sensory media

445 located in the [sensory] organs, there is this nature (dharmah) [which is] subtle, i.e., not able to be perceived by everyone. He [next] illustrates the location of the ego in the body: Above that is the transforming (vaikarikah) [ego], by which the person cognizes. I am knowledgeable; I am having experiences; I have been born in a great family;/36/ I am a giver; I am an experiencer; I am brilliant, powerful; [17] I am a victor in battle and the enemies are conquered by me;/37/ I, have good character, [am] virtuous, do the best, in the highest way; I am a sinner, bad in conduct, stupid, ugly in form;/38/ [something] is neither given nor enjoyed by me; having suffered, [of those] under the influence of mine-ness, [such are] the ego [filled] thoughts;/39/ [and thus] the ego binds [them] with hard bonds to transmigration. [In other words,] the ego binds people with hard bonds that are the cause of transmigration, in the form of perceptions related to the good (sattvam) constituent, etc., such as (I am] knowledgeable, a cognizer, a sinner, etc.; above, i.e., in as much as being the pervader of the planes up to this. [18] Thus, in this fashion, The nature of the threefold ego has also been proclaimed./40/ That which was stated, above that is the transforming, [was intended] to illustrate the predominace of the active (rajah) [constituent] in the ego. Next he states the existence in the body of the intellect, [which has] the form of [being] a possessor of properties (dharmi-) as [its own] main nature (dharmah): Then I will proclaim to you, O Lady of Noble Observances, the properties of the intellect, order, etc.: order (dharmah), knowledge (jnanam), dispassionateness (vairagyam), and mastery (aisvaryam), the fourth;/41/

446 disorder (adharmah), ignorance (ajnanam), nondispassionateness (avairagyam), non-mastery (anaisvaryam). From among these, That [intellect] binds in seven ways, but by [the eighth] property (bhavah) knowledge, deludes. /42/ Namely, [binds and deludes] those adepts of the Samkhya [doctrine]. [19] And this [intellect] is thus characterized through [its] chief [activity], he says: And the intellect makes determinations in regard to many, Things. Hear, O Dear, next, the characteristics of the eight, order, etc. : Therein, Fasting, repetition, silence, non-anger, non-stealing, straight conduct, truth, purity, alms, compassion, and patience at all times, /44/ knowledge, study, shame, restraint of the senses, charitable acts, service at holy places, offerings to the forefathers,/46/ lack of fear toward all creatures, safeguarding of life; [20] this is the first property (gunah) of the intellect called order./46/ This [property], which was discussed previously (Bk. 11, vss. 144 b- 145 a, p.86): "Non-anger, obedience to the master, purity, contentment, straight conduct, non-violence, truth, non-stealing, celibacy, non-maliciousness," is established here with another amplified pattern. Accordingly, restraint of the senses is an amplified statement of celibacy; shame, fasting, repetition, silence, alms, compassion, patience, [and the] the set of three beginning with charitable acts, etc., are an amplification of nonmaliciousness; knowledge, study, and safeguarding life are the fruit of obedience to the master; lack of fear toward all creatures is a form of non-violence; patience and avoidance of stealing are forms of contentment and straight conduct.

447 Thus, in this fashion, For those bound by order and works, moving in transmigration, over and over again, a mortal [existence], a heavenly, an animal./47/ The rest [to be supplied is the verb] [there] is (bhavati). [21] In this way, Now, The property (bhavah) of order has been stated. Hear from me the property of knowledge. Property (bhavah), i.e., the property (dharmah) of knowledge. He clarifies this: That twenty-four part aggregate (pindah), endowed with the organs and senses,/48/ should be known to be derived from matter (prakrta-), the stimulator of order and disorder. [The stimulator of order and disorder, i.e.,] the accumulator of order, etc., through the activities of the mind, speech, and body. I am a non-agent, without properties; Thus, split off from matter, For me there is no matter-related bond. /49/ All this, solely, I assume to be made by matter. I.e., I determine to be activated by means of the intellect, etc.. Then, through the emergence of such discriminating knowledge, From the traces he is liberated. [22] Trace (vasana), i.e., latent impression (samskarah); he is liberated, viz., the Samkhya mendicant. Thus, this Samkhya knowledge has been proclaimed by me, by which he is liberated from matter./50/ I.e., becomes separate for some time. Then, Once again, the lord binds the one freed from the bond of matter.

448 And he Bound, transmigrates again, so long as he does not know/51/ the lord, the agent of emanation, the binder of all creatures. [The Samkhya view is incorrect] on account of the impossibility of insensible matter being an agent, [and] on account of [their] not admitting [instead] that [agency] for the person, [with the result that] even in contact [between matter and the person, which they deny] there would be no manifestion of the world; [thus,] as long as he [viz., the Samkhya adherent] does not attain the lord, the determiner of the bondage and of the liberation of both of these [i.e., matter and the person], although freed by the Samkhya [doctrine], so once more he revolves [in transmigration] on account of the non-manifestation of the [true] knowledge of reality. [23] [Next] he says in order to characterize dispassionateness: From dispassionateness he renounces sons [and] wives [that are] cherished and very esteemed,/52/ elephants, horses, vehicles, and friends, pleasures, wealth. [Very su-] i.e., well (susthu) esteemed, i.e., favorable. Moreover, Fasting, repetition, holy places, five fires, lying in water;/53/ after having performed these terrible he renounces the body all at once; The penance (tapah) called the five fires is the placing [of oneself], in summer, in the middle of five fires, called, Daksinah [in the south], Ahavaniyah [in the east], Garhapatyah [in the west], Aupasadikah [in the north], and Savitrah [the sun overhead]. These [terrible], i.e., penances. He says how he renounces [the body]: from mountain, tree, water, and fire, by hurling off, hanging, feeding [oneself]. /54/ The meaning is: having [first] resorted to a mountain, etc.; tree, i.e., a banyan (vatah) located at Prayagah, etc.; feeding [oneself]

449 (asanam), the construction is: eating (asanam), [derived from] he eats (asnati), preceded by [the prefix] a- (at). [24] [And] thus, also other such [terrible], violent acts, as well, [he may perform after] having assumed dispassionateness; having acquired the property of mastery, he does not attains satisfaction by substances;/55/ by wives, by wealth, by pleasures, by retinues, nor by vehicles; but for the sake of mastery he should perform penance, vows, and formula [service];/56/ Moreover, battle, gambling, deception, theft, injustice [and] violence, as well as other illicit [acts], murdering under the guise of trust;/57/ having acquired the property of mastery, he performs also many [other such acts]. [25] [Thus, in order to acquire mastery, he should perform] penance, vows, etc., causing the appropriation of the object of [actions] connected to the good (sattvam) [constituent]; [he should perform] battle, etc., [causing the appropriation of the object of actions] connected to the active (rajah) [constituent]; [and he should perform] slaying through reliance, etc., [causing the appropriation of the object of actions] connected to the dark (tamah) [constituent]. Having illustrated the set of four, order, etc., he illustrates, in sequence, the disorder, etc., for the embodied: Delighting continually in violence to living beings; engaged in thievery, injustice, and deceit;/58/ a beggar, a giver of suffering; should be (bhavet) the disorder conduct. Thievery (caurika), i.e., theft (cauryam); the meaning [of this passage is]: delighting in violence to living beings, etc., this [should be (bhavet), i.e.,] is (bhavati) [the dis-order conduct, i.e.,] the conduct of disorder. There is neither order, nor disorder, nor anyone gone to

450 heaven and liberation;/59/ [in this way, when one] has acquired the property of ignorance, one says everything falsely; permanently suffering, a slave, also dragging a burden and vehicle,/60/ [26] and having a miserable life continuously, in nondispassionateness, one is not exhausted; The meaning is: [in there] being [the property of nondispassionateness, one, i.e., one's passions, as a consequence, are not exhausted]. after having achieved sovereignty from one border to another, [losing power, the king next] becomes the overlord of a village;/61/ [then] deprived of [his] village, that lord persists with [control over] half of that [village]; [nevertheless] he does not grieve and is not upset, [and] plays as with [the] previous sovereignty;/62/ this [then is] the property of non-mastery, [which] in this way, has been presented to you. Next, located in the body, I will discuss the unmanifest (avyaktam) having three qualities, the stimulator of transmigration./63/ [The stimulator,] namely, through the impulse of the lord. From this very [unmanifest, i.e.,] From that there is the production of the world, and therefore it is called matter. [27] [Since] all this, [the universe] from [the plane of the intellect to [the plane of] earth, is made [kriyate from krtih ], preemiently [prakarsena, from pra-,] i.e., is made manifold [prapancyate, from pra-], by the lord, in this [matter, it is thus called] matter (prakrtih). Moreover, [this, which is] the cause of perception, [and which is] located in the body, The nature of that, I will proclaim, called, the good, the active, and the dark [constituents]./64/ ;

451 Therein, The property of illumination is the good, and order is based on the good; The property of illumination (prakasabhavah), i.e., the sensation in the form of the object; [order is based on the good, i.e.,] the good (sattvam) [consists of] the pure mental contents (suddhacittata) by which [there is manifest] the order previously discussed. And [one] who through connection with the good, for others, of wealth, power, etc., is continually the distributor, and continuously benefactor of existents,/65/ endowed with patience and compassion, intent on knowledge and insight, Is one related to the good (sattvikah); [this] is the meaning; benefactor of existents (sattvopakaraka-), i.e., benefitting living creatures even without gifts, through speech, etc. [28] Moreover, amity, alms, determination, wisdom, penance, purity, restraint, honesty and impartiality, knowledge through the celestial intellect; he, the best of men, in whom there are always these properties, should be known as related to the good. Impartiality (samadrstih), i.e., behavior toward others as to one's own self; celestial intellect (divyabuddhih), i.e., intuition (pratibha). Next, Hear from me the properties of the active [constituent]: cruelty, greed, hostility, anger,/68/ lusting, intent on excitement, afflicted, he should roam continuously, haughty, filled with pride, fixed on the ego,/69/ [29] a hero permantently delighted with fighting. Lusting, [and] being intent on excitement, but not [ever] having

452 complete satisfaction and contentment. Of he, who is such, this cruelty, etc., Next, Is the characteristic property related to the active [constituent]. The preponderance of lust and anger, association with greed, /70/ envy, pride, depression, intoxication, frenzy, sleep and sloth, non-action, foolishness, ignorance, /71/ disorder, stupidity, heresy, vacillation; All this [is] the dark. I.e., has the form of the properties of the dark [constituent]. And therefore, [30] That man wherein these signs are visible, should be known as related to the dark, a person [who is] a seat of impurity. Thus, in this way, This, the three constituents unmanifest, the three constituents, has been presented./73/ [The meaning is:] this unmanifest, [which] by virtue of being united with the three constituents, has three constituents [has been presented]. Having known this completely, one is freed from the constituents derived from matter. Having known [matter], i.e., having delimited [it] as an object of knowledge; from the [constituents (gunah)] derived from matter, i.e., from the properties (dharmaih) [of matter], one is freed, i.e., accedes to a state of distinctness from matter. In reality, however, he is not liberated since only this is his conviction, namely, [that] I am not the abode of properties, nor [am I] the property of the intellect and ego;/74/ and deprived of the organs and senses, rid of elements and

453 sensory media, I am the non-agent, without properties, called traditionally the person (purusah), [who is] sheer consciousness./75/ [31] [Actually, the person] is equal to the regent of the [inner tripartite] organ [antah-] (karanam) and external organs (bahyendriyani) [of perception and action]; called traditionally (smrtah), i.e., by the promulgators of the Puranic texts, etc.; and therefore [as a consequence of their statements, thinks erroneously,] I am the non-agent. For that very reason, Whatever action, mental, vocal, or physical, is done, All that I assume, is done by matter. [In other words,] I consider [it] done by the mind, etc., connected with matter. And from the fact that [one assumes that] there is neither being an inciter (prayojakatvam) [to action] nor principal agency of the person, The person is called traditionally the non-agent; /76/ thus, having renounced actions, he is not active permanently; nor am I an agent, nor is there bondage for me; [and] thus, that man who becomes aware, is freed from matter, up until the lord emanates. [32] The construction is: [thinking] thus (evam), [with thus used] with the sense of the direct speech marker (iti), [to mark the preceding statement,] having renounced actions [he is not active, etc.]. Thinking that discriminative [knowledge] of the self is merely [its difference] from matter, [and] thinking, through delusion, that the non-agent, inert matter has agency, and that the regent, the lord, the agent of bondage, etc., has non-agency, one, through lack of insight into reality, although for sometime having [rendered] the connection to matter inoperative, in reality, is not freed from the bondage to matter. Thus, [with this intention] he

454 says: Deluded by the Samkhya doctrine, liberation is assumed; /78/ there is not liberation for him; for sometime, separation from the body. [The meaning is:] since for sometime, there is that separation from the body which is not liberation, therefore, deluded by that knowledge of the Samkhyam, liberation [is assumed (abhimanyate), i.e.,] he only erroneously considers [himself liberated]. Through such knowledge, that one merely Remains, freed from matter, devoid of emanation and reabsorption, /79/ [33] up until that lord, [who is] the supreme lord makes an emanation. [In other words,] he only has this liberation from matter, which is this [state of] being devoid of the emanation and reabsorption of the effect (karyam) [comprising the elements and sensory media], [the gross and subtle] body [ (sariram), i.e., the organ (karanam) comprising the inner and outer organs,], etc., [which all are produced from] matter. And thus, so long as the lord does not, once more, initiate an emanation for the sake of the experience of the persons, for so long that one is [in that state characterized by a] predominance of the dissolution of matter; [this] is [what] is stated. It is stated that [the lord is] the supreme lord, i.e., master of the universe up to Anasritah, with [this] intention: [to show, namely, that] his mastery is not merely as emanator of such [as stated here], but also, has [as its] scope, the entire path of the pure and of the impure. [When their arises] a readiness to emanate [which] depends on the lord, [and which is] for the purpose of giving [a field for] experience in accordance with the maturation of accumulated action, to [the unconscious] persons [separated from matter], then the Samkhya exercitant, By that very matter bond, once more is projected in

455 transmigration./80/ Projected, he repeatedly transmigrates, in transmigration, the terrible ocean; bound by order and disorder, deluded by the Samkhya doctrine./81/ " [By] that very (tavat) [matter bond], i.e., by that [which is] the bondage of matter, which is not different from matter [itself]; [34] terrible, i.e., conveying hundreds of terrors; an ocean, i.e., like an ocean on account of the distance of the end. And although it has been resolved [by him] with that [declaration]: "I am not an agent, matter alone is the agent, nonetheless, this [resolution] is not effected since that [discrimative intellect] is inert; [and] how should there be primary agency for the intellect, [whose] consciousness is [merely] transferred in contact with the penumbra of [the real source of] consciousness; and for matter, on account of not having a preponderance of the [luminous] good [constituent], there is not even the transferred state of being conscious, as [befitting its] unsuitablity for grasping [even] the penumbra of consciousness; how [then could there be through these] a connection with accumulated action, or how [could there be] the acquisition of non-action through knowledge. Therefore, necessarily, [in contrast to the Samkhya teaching,] there is agency, limited in scope, caused by connection with [the power of limited agency called] Kala, manifest through the [primary power (saktih), the impulse] Iccha of the lord, for the persons. [Consequently,] for one deluded by the Samkhya doctrine, there is bondage through [properties of the intellect such as] order and disorder accumulated in a beginningless existence; [and this] correct [interpretation] we will examine later on. In this fashion, through the impulse of the lord, this one delights in adhesion to transmigration: I am the agent, the experiencer, I am the lord, possessor of power. So thinking, [he transmigrates.] Deluded by my-ness, like the Persian wheel well

456 (ghatayantravat), he is rotated. /82/ [35] [Deluded by my-ness (mamatvam), i.e., the ego] since making mine (mamakara-), has precedence in the ego; he is rotated, i.e., by the lord; which was stated in the Gita: "This lord dwells in the heart of all beings, O Arjunah, circulating all beings, mounted on a machine, through Maya."2 He summarizes this: The Samkhya doctrine has been stated by me. 2 V. van Buitenen, ed., The Bhagavadgita, 6(63) 40[18].61, p.142.