This action might not be possible to undo. Are you sure you want to continue?
From the shock of triple misery comes the desire to know the means of prevention; nor is the enquiry superfluous because of visible remedies, for these cannot secure certain and permanent relief. 2. Like the visible means, the revealed mode is also tainted, destructive and excessive. Different from these and superior is that method consisting in discriminative knowledge of the manifest, the unmanifest and the knower. 3. Primordial matter (mulaprakriti) is the root, not a product; the seven principles beginning with the great Intellect (mahat) are both products and productive; the sixteen are mere products; the Self (purusha) is neither a product nor productive. 4. Perception, inference and testimony are recognized as the threefold proof, since all other proofs are included in these. The establishment of all that is to be proven depends, verily, on the means of demonstration. 5. Perception is the ascertainment of specific objects. Inference is declared to be threefold and follows from the knowledge of the characteristic mark and of its possessor. Testimony comes from trustworthy persons and from revelation. 6. Sensory objects are known through perception, but that which is supersensuous is known through inference; what is neither directly perceived nor secured through inference is established through testimony and revelation. 7. Non-perception may be because of extreme distance or proximity, impairment of the senses, mental unsteadiness, subtlety, interposition, suppression, blending with what is similar, and other causes. 8. Primary matter is not apprehended on account of its extreme subtlety and not because of its non-existence, as it is perceived through its effects. Intellect (mahat) and the rest are effects which are both similar and dissimilar to primary matter (prakriti). 9. The effect subsists, for that which is non-existent cannot be brought into existence, and effects come from appropriate causes. Everything is not by every means possible, as capable causes produce only that which they can and the effect is of the same nature as the cause. 10. The manifest is caused, perishable, finite, mutable, manifold, dependent, identifiable, composite and subordinate. The unmanifest is the reverse. 11. The manifest is composed of the three properties (gunas); it is non-discriminative, objective, common, insentient and prolific. So also is Nature (pradhana). The Self (purusha) is the reverse, and yet similar. 12. The constituents (gunas) consist in the pleasant, the painful and the delusive; they serve the purpose of illumination, activity and restraint; they are mutually dominating, dependent, productive, cooperative and coexistent. 13. Sattva is considered to be buoyant and luminous, rajas to be exciting and volatile, and tamas to be indeed heavy and enveloping. They function together, like a lamp, for a purpose. 14. Non-discriminativeness and the rest are proved by the existence of the three gunas and by the non-existence of these in their absence. The unmanifest is demonstrated by the effect possessing the properties of the cause. 15. The unmanifest (avyakta) exists as a general cause because the particulars are finite, because of homogeneity, because production is through power, because there is differentiation of effect from cause, and because there is merging of the effect with the cause.
From the vaikrita form of individuation proceeds the elevenfold set characterized by goodness (sattva). they function by grasping. 25. and since there are diverse modifications of the three gunas. It is deliberative and it is an organ cognate with the rest. death and the instruments of causation. by blending and transformation. from five among these come the five elements. 28. and from this the set of sixteen. neutral. 26. Both of these proceed from taijasa ahankara. 23. the functions are their respective features. Thence proceeds a dual evolution. In regard to sensory objects. The conjunction of the two. They are multifarious due to the specific modifications of the gunas. sustaining and disclosing. in which rajas dominates. Virtue. the mind (manas) is both an organ of sensation and of action. 27. and the reverse is true when darkness (tamas) predominates. since there must be a superintendent and also someone to experience. 21. The Self (purusha) exists. through conjunction with the Self (purusha). and since activity is for the sake of freedom. Self-assertion is egoism (ahankara). prompted by mutual sympathy. hands. the excretory organ and the organ of generation. sustained and disclosed. dispassion and lordliness are its faculties when goodness (sattva) predominates. and so are the external diversities. The organs of cognition are the eyes. and though the agency really belongs to the gunas. The multiplicity of souls verily follows from the distributive allocation of birth. 29. the neutral stranger appears as if it were active. From primary matter (prakriti) comes Intellect (mahat). modified according to the predominance of one or the other of the gunas. in regard to sound and the rest. nose. in the form of the three gunas. Of the three internal organs. Instruments are of thirteen varieties. Their objects are tenfold. the functioning of the three internal organs is preceded by that of the fourth (cognition). by nothing else is any instrument activated. from the bhutadi form of individuation proceed the subtle elements (tanmatras). Speech. 18. darkness (tamas) dominates. since occupations are not simultaneous. ears. motion. It operates. manipulation. The common function of these organs is breath and the rest of the five vital airs. like that of the lame and the blind. 31. to be grasped. the insentient seems to be sentient. The instruments perform their respective functions. feet. these are distinctive to each. is for the perception of Nature (pradhana) by the Self (purusha) and for the release of the Self. 24. 32. thence egoism (ahankara). . 20. the elevenfold set and also the five subtle elements (tanmatras). like water. the organs of action are the voice. the functions of all four organs are simultaneous as well as successive. And from this divergence it follows that the Self (purusha) is witness. From this conjunction proceeds evolution. wisdom. 19. Intellect (buddhi) is for ascertainment. since an aggregate must be for another's use. The purpose of the Self (purusha) is the sole cause. since this must be the converse of that which has the three gunas. spectator and non-agent. In this. The function of five. 30.16. Among these. In respect to imperceptible things. 17. 22. solitary. tongue and skin. Thus. is simply observation. excretion and generation are the functions of five others.
depend on the instruments. 36. 39. characteristically different from one another and variously modified by the gunas. 43. extreme delusion (mahamoha) is tenfold. Among these. The primary dispositions are innate. and from the reverse. composed of the principles (tattvas) beginning with Intellect (mahat) and ending with the subtle elements (tanmatras). tranquil. transmigration results from passionate attachment (rajas). 44. are tenfold. 40. are three kinds of specific objects. or a shadow cannot exist without a stake and the like. together with impairment of the intellect. ascertain all objects. 45. like virtue and the rest. the acquired ones. the rest are concerned with all five objects. It transmigrates. Through the disparity in influence of the gunas. Injuries to the intellect are seventeen. and the internal instrument at all times. free from experience. the subtle body (linga) appears in different roles like a dramatic performer. resulting from the inversion of complacency and attainment. 49. 47. are said to constitute infirmity. 37. through vice there is descent. from these five proceed the five gross elements which are specific. owing to the connection of causes and effects and through conjunction with the universal power of Nature (prakriti). Formed for the sake of the purpose of the Self (purusha). turbulent or stupefying. complacency and attainment. The varieties of obscurity (tamas) are eightfold. Among these. illumining it like a lamp. The external organs function in the present. the varieties of infirmity due to organic defect are twentyeight. The external organs. the bodies born of mother and father. Speech is concerned with sound. as also those of delusion (moha). This is an intellectual creation. constant. These. 38. 48. The subtle elements (tanmatras) are non-specific.33. the five organs of cognition are concerned with specific and non-specific objects. gloom is eighteenfold. and so is utter darkness. these three instruments are the guardians and the rest are gates. infirmity. its varieties are fifty. complacency is ninefold and attainment is eightfold. there is bondage through the reverse. 34. so too the cognitive apparatus cannot subsist without a support. The internal instrument is threefold. The subtle bodies. together with the other internal organs (ahankara and manas). Through virtue there is ascent. 35. The subtle body (linga) is primeval. 42. Just as a painting does not stand without a support. Defects of the eleven organs. present to the intellect (buddhi) the whole purpose of the Self (purusha). Since intellect (buddhi). the contrary. the subtle are lasting and those born of parents are perishable. unconfined. together with the great elements. through knowledge there is deliverance. from power there is non-obstruction. . and is tinged with dispositions (bhavas). Since it is the intellect (buddhi) which accomplishes the fruition of all that is to be enjoyed by the Self (purusha). From dispassion (vairagya) there is absorption into Nature (prakriti). The uterine germ and the rest belong to the effect. termed obstruction. which exhibit objects to these three. it is also that which discerns the subtle difference between Nature (pradhana) and the Self (purusha). 46. Five are the varieties of obstruction. without specific particles. 41.
51. 58. rajas dominates. 54. The eight attainments are reasoning. thus suffering is in the very nature of things. 63. and the proliferation of Nature having ceased (owing to its withdrawal from its seven modes). so too the unmanifest. until dissociation from the subtle body. therefore. 55. Nature desists. 61. having seen Nature. the prevention of pain of three sorts. Nature does not expose herself to the gaze of the Self. This evolution. five external. undistracted. abiding in myriad forms. 53. Though their coexistence continues. from Intellect (mahat) to the specific elements (bhuta). just as a potter's wheel continues to whirl owing to the momentum imparted by a prior impulsion. 64. having shown herself to spectators. infirmity and complacency) are the curbs on attainment. nor does it transmigrate. Just as people engage in action to gratify desire. Nothing. The Self stands indifferent. Nine forms of complacency are propounded: four internal. relating to Nature (prakriti). 52. in my view. that is bounded. Without dispositions (bhavas) there would be no subtle body (linga). Evolution. virtue and the rest cease to function as causes. the Self is neither bounded nor emancipated. This is for the sake of another. nor is anything mine nor am I embodied. 59. the elemental and the intellectual. Nature by herself binds herself by seven modes. 67. with no gain for itself. Celestial evolution is of eight kinds.50. Possessed of this self-knowledge. is for the emancipation of the individual Self (purusha). Verily. the grovelling species is fivefold. is more gentle and gracious than Nature. means (upadana). releases herself for the sake of the Self. acquisition of friends. tamas predominates. and charity. 62. like a spectator. The three mentioned before (obstruction. time (kala) and luck (bhagya). in brief. So through study of principles (tattvas) arises the ultimate. though seemingly for itself. Through the attainment of perfect wisdom. Such is creation from Brahma down to a blade of grass. 56. so too does primal Nature (prakriti) desist. 57. This. 65. . released and transmigrates. pure knowledge that neither I am. proceeds in two ways. resulting from avoidance of enjoyment of objects. 66. Above. having revealed itself to the Self (purusha). there is abundance of sattva. it is Nature alone. yet the Self continues to be invested with the body. accomplishes by manifold means the purpose of the attributeless and uncaring Self. brought about by the modifications of matter (prakriti). and without the subtle body there would be no cessation of dispositions. and by means of one mode (knowledge). there is no motive for creation. 60. Just as insentient milk serves as nourishment for the calf. unevolved Nature functions for the emancipation of the Self. Just as a dancer desists from dancing. once aware of having been seen. is material evolution. in the middle. therefore. endowed with attributes. Munificent Nature. in the lower order of creation. oral instruction. so too does Nature (prakriti) act for the sake of the Self's emancipation. having been seen. the human is single and specific in form. Therein does the conscious Self (purusha) experience pain caused by decay and death. the Self stands apart and at ease. study.
and devoid of polemical consideration of rival doctrines. When separation from the body takes place and Nature ceases to act. and wherein the origin. has been fully expounded by the great Seer (paramarishi) Kapila. to Asuri. and is an image reflected in a mirror of the compendious tantra . This briefly expounded treatise has not sacrificed anything of the content of the science. 72. This Secret Doctrine (guhya) leading to the emancipation of the Self. duration and dissolution of beings has been considered. 70. who thoroughly comprehended the established doctrine. The subjects treated in the seventy verses are those of the entire science of sixty themes (shashtitantra). This supreme purificatory wisdom was imparted. 71. which was handed down through a succession of pupils.68. has been compendiously set down in the arya metre by the noble-minded and devout Ishvarakrishna. This. exclusive of illustrative tales. 73. the Self attains to absolute and final emancipation (kaivalya). by whom the system (tantra) was elaborated. its purpose having been fulfilled. Asuri transmitted it to Panchashikha. 69. through the compassion of the Sage.
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue reading from where you left off, or restart the preview.